Chinese
等，以及阿帕克夏塔等十八个。是燃烧之意。阿兹瓦尔，伊斯亚迪普，在前面加上涅尔，变为普拉。长音，普拉兹瓦利夏特，这样成立。同样地，阿兹瓦利夏坦等九个。阿帕克夏德瓦瓦尔亚德亚格尼赫普拉兹瓦利夏特。你煮吧，在哪里火会猛烈燃烧。这是说，燃烧是已经成立的，煮吧是没有成立的。接下来，汉，是活着的意思。汉，埃汉伊斯亚，和之前一样做。阿哈尼夏特等九个。接下来，夏克里，是能力的意思。夏克里，里后接，迪普，斯亚普，阿特，阿夏克夏德出现。和之前一样做，所以阿夏克夏塔，阿夏克夏坦等九个。阿哈尼夏德瓦瓦尼雅德亚夏克夏特。你自己用多少能力来摧毁吧。能力是本来就有的，摧毁是之前没有完成的，现在要立即去做的事情。这些是克里亚提克拉玛的缘起的行为，或者，里拉加上拉，我已经大致讲完了昂给的仪式。接下来，用汉话说，布达，藏语说是过去，或者以前发生过，或者已经发生，解释中说仅仅是过去，所以很明显是指所有的过去。主要是指过去很久的事情。要讲解迪普等十八个的用法。布特斯。对于已经发生的事情用斯。在任何地方，对于以前发生的事情，在迪普等之前加上斯作为缘起。斯和迪普等一起，这里叫做发生的分别。在普拉克里亚的论典中叫做隆。这样，从缘起斯来说，伊是表达的意思，缘起仅仅是没有元音的斯。分别的自性是迪普等，对于迪普等来说是阿特。这样，阿特放在前面。接下来，布迪普帕后接。伊是表达的意思。中间是斯，首先是阿特，阿布斯德这样出现。达德佩。对于达等的帕。帕是帕拉斯麦的名称。本源达等是说，达达斯塔伊恩布帕这些，如果对于他们来说，有帕罗尔的迪普等帕拉斯麦九个分别出现，那么中间的斯就要去掉。对于这些来说，伊特和功德和增长都不会出现。因此，这里斯字母没有元音消失了，德没有元音变成了特。阿布特。如果在帕罗尔放上普里什提，那么特。
English
Etc., and eighteen such as Apakshyata. It means to burn. Ajval, Isyadi, add Nyer in front, becoming Pra. Long sound, Prajvalisyat, thus it is established. Similarly, Ajvalisyatam, etc., are nine. Apakshyadvavaryadyagnih Prajvalisyat. Cook, where the fire will burn fiercely. This means that burning is already established, and cooking is not established. Next, Han, means to live. Han, Ehanisya, do as before. Ahanisyat, etc., are nine. Next, Shakri, means ability. Shakri, followed by Li, Dip, Syap, At, Ashaksyad appears. Do as before, so Ashakshyata, Ashakshyatam, etc., are nine. Ahanisyadvavanyadyashakshyat. Destroy yourself with as much ability as possible. Ability is inherent, and destruction is not yet completed, so it is something to be done immediately. These are actions arising from the cause of Kriyatikrama, or, Lira plus Ra, I have roughly explained the Anga ritual. Next, in Chinese, Bhuta, in Tibetan it is said to be past, or happened before, or has already happened, the explanation says only past, so it is clear that it refers to all past. It mainly refers to things that happened a long time ago. The usage of Dip, etc., eighteen will be explained. Bhute Si. For what has already happened, use Si. Anywhere, for what happened before, add Si as the cause before Dip, etc. Si and Dip, etc., together, here it is called the distinction of occurrence. In the treatise of Prakriya, it is called Lung. Thus, from the cause Si, I is the meaning expressed, the cause is only S without vowels. The nature of the distinction is Dip, etc., for Dip, etc., it is At. Thus, At is placed in front. Next, Bhudipa is followed by Pa. I is the meaning expressed. In the middle is Si, first is At, Abhusda appears like this. Dadpe. For Pa of Da, etc. Pa is the name of Parasmai. The root Da, etc., means that Da Dha Stha In Bhu Pa, if for them, the Parora Dip, etc., Parasmai nine distinctions appear, then the S in the middle should be removed. For these, It and merit and increase will not appear. Therefore, here the letter S without vowels disappears, De without vowels becomes Ta. Abhut. If Prishti is placed on Parora, then Ta.
English
Again, quoting abhūt pṛṣṭiḥ. It means it rained before. ༈ Similarly, abhūtām. As it is said, bhū lasi dvyi ste dbyangs la buk'o. As it appears, among these, for the vowel endings an and amip, give the buk ending. Where s does not appear, give buk. Moreover, this is for the stem bhū, not for others. The k of buk is postfixed. U is only the p ending expressing meaning. bhū an si phyis buk aṭ. abhub an byung drangs A bhūvan. ༈ A bhūḥ. A bhūtām A bhūta. Give buk to amip. A bhūvam A bhūva. A bhūma, etc. ༈ ḍudāt dā dib si ds da. sa dbyi aṭ a dāt ༈ Ādāthām. ༈ sya vā daḥ. si of ā and vid. For stems ending in long ā and stems vid. In the inflection of the meaning of appearance, until there is an opposite inflection, after removing s, if the inflection is an, then the word an will become us. u syā lopaḥ. Removal of ā of us. If the variant form us of an appears. The long ā at the end of the stem will be removed. dās a na aṭ s yal an us. Remove the long ā of dā, and guide to u. Separate s. A duḥ. ༈ Ā dāḥ. Ā dātam. Ā dāta. ༈ Ā dām Ā dāva Ā dām ma parasmai These etc. ༈ dātan na yal si aṭ. Ādāsat appears. dā vowel. Long ā becomes i. di ku i la. ṣ t ṭ becomes ṭ. Guided ādiṣṭa completed. ༈ Ādiṣātām. ༈ aṁ ta a tar bsgyur. Ādiṣata. ༈ If s becomes ṣ. thā becomes ṭhā. Ādiṣṭhaḥ Ādiṣāthām. dha remove s. Ādidhvam. ༈ Ādiṣi. Ādiṣvahi. Ādiṣmahi. These are ātmane. However, some think it is only parasmai. ༈ ḍudhāñ dhā also uses this to explain. Ādhāta. Ādhātām. an us. us la. ā ya la. Ādhuḥ. ༈ Ā dhāḥ Ā dhātām. Ā dhāta. ༈ Ā dhvam. Ā dhāva. Ā dhāma. ༈ Similarly, if combined with ātmane. Understand with idhaṣṭi etc., using the place of dā. ༈ ṣṭhā is to prevent walking. ṣṭhā dip si. The first ṣa etc. becomes sthā, aṭ asthā s d Thus said. s does not appear. d ta. Asthāt. Asthātām. Asthuḥ. ༈ Asthāḥ. Asthātam. Asthāta. Astham. Asthāva Asthām. ༈ iṇ is walking. iṇ dip si As said. Removing si of iṇ is gā. Thus appears
English
After removing sa si, iṇ is called gā. aṭ a-gā-t. a-gā-tāṃ. a-guḥ. ༈ a-gāḥ. a-gā-taṃ. a-gā-ta. ༈ a-gāṃ. a-gā-va. a-gā-ma. Thus it is said. If it is done according to the Ubhayapati, like wanting to connect tan etc. are mā gāḥ sādhvaṃ mā gāṃ garbhitam antaram. Hey, do not go to the terrifying place, do not destroy the beautiful palace. ༈ pā means to drink. pā dip si removed, aṭ a-bāt. Thus etc., si is removed. Converting iṇ to gā etc. are similar. If the suffixes of past meaning are connected to the ātmane-pada stem, ghaṭ means to play. ghaṭ tan placed, special meaning, si aṭ. meṭaḥ. aṭ after mā. If mā of negative meaning is placed in front, aṭ will not appear. iṭ mā ghaṭ ista appeared before s. ṣ. taṭ ṣ is guided to ṭa. mā ghaṭiṣṭhe. ༈ ṣ is guided to the vowel. mā ghaṭiṣā-tāṃ. mā ghaṭiṣa-ta. ༈ mā ghaṭiṣva-ta. ༈ mā ghaṭiṣṭhāḥ. mā ghaṭiṣā-thāṃ. dhe ca se is foolish. si is also removed from dha. In the case of luṅ declension, generally the ātmane suffix does not remove si, but specifically, the dha suffix removes si. mā ghaṭi-dhvaṃ. ༈ mā ghaṭi-ṣi. mā ghaṭi-ṣva-hi. mā ghaṭi-mahi. These are it. In the commentary, it is also desired to remove aṭ for connecting sma. Thus it is said. bhū dip si disappeared, aṭ a-bhūt, if sma is placed in front, aṭ will not appear. sma bhūt has already happened. That's it. ༈ Again, as the quoted scripture says, connecting sma to the meaning of ongoing, is the meaning of what has already happened. Thus it is said. For example: smṛtiḥ āha sma hārītāḥ. Memory says, green child. That's it. yajati sma yudhiṣṭhira. Steadfastly worships the gods on the battlefield. ༈ ṇitpe. ṇit on pa. The meaning of pa is: para-smai is declension, giving si to it. When si causes the stem to grow, the term ṇit is attached to si, in order to know that growth is happening. Although all intermediate suffixes are the way, there are many for all words ending in ṛ etc. seḥ. On si. If dip and sip are opposite si, then īṭ āgama must be given, it is also given in front. nyer-sgyur is also placed in front. ༈ For example: ḍukṛñ kṛ dip si aṭ akṛs-ta b
Chinese
容。名为萨德尼的，使克里的瑞阿增长。在迪普之前加上长伊特。阿克。阿斯伊德就出现了。近变昂昂，后加释相同，引到嘎阿。萨夏夏伊和拉夏之上加。阿喀尔希达全部做完。༈如果加上近变阿比尔。阿比尔阿克。阿斯伊德萨夏分别引出阿比尔喀萨尔希达。༈如果加上近变尼尔，尼尔阿克阿斯伊德尼拉喀尔希达。斯瓦吉尼亚南 瑜伽尼 尼拉喀尔希达，自己的智慧瑜伽完全解脱而修习。༈同样，克里西普 斯伊特 阿特 增长，阿克阿斯伊斯库伊分别引出萨，完全分开。阿喀尔希。༈其他不加伊特。克里当斯增长阿特阿克阿斯当萨夏。达达。拉引出阿喀尔夏达。༈ 安乌斯，其他相同阿喀尔殊。༈ 同样。阿喀朗夏特。阿喀朗夏特。༈ 阿喀尔香。阿喀尔什玛。叫做阿喀尔什玛。༈ 赫林 赫里迪普 斯伊特。阿特增长阿赫 阿尔斯 伊德。近变巴日提前。萨夏拉引出伊亚 巴日雅哈尔希达。完全欢喜或者，欢喜的种类。同样。巴日雅哈朗什塔。巴日雅哈尔殊。༈巴日雅哈尔希。巴日雅哈朗什塔。巴日雅哈尔夏。巴日雅哈尔香。巴日雅哈尔什瓦。巴日雅哈尔玛。༈ 伊特：伊提。对于伊特和伊。首先是短伊特，对面是有长伊特的之间的斯。经文的意思是：像之前一样，长伊特之后也需要短伊特，意思是两个伊特之间斯消失。༈巴德是清楚说话。巴德 迪普 斯 阿特 迪普加伊特，斯加伊特，巴加增长。阿巴德伊斯伊德就出现了。༈ 两个伊之间的斯消失。相同长音分别引出阿巴迪特。同样，西普需要长伊特。其他用一个短伊特就可以。阿巴迪什当。阿帕迪殊。༈阿巴迪。阿巴迪什当。阿巴迪什塔。༈阿巴迪香。帕迪什瓦。阿达迪什玛。༈巴匝是偷盗。布拉匝，匝的阿德伊 迪普放置，斯阿特，迪普加伊特，斯加伊特增长，近变扎，阿布拉匝伊斯伊达，斯不明显相同长音。分别引出布拉布拉吉特。西普的修法和那个相同。其他没有长伊特阿什布拉布拉吉
English
Yung. The one called Sadeni causes the Kṛ's Ri Ār to grow. Add a long Īṭ before Dip. Ak. Ārs Īd appeared. Near change Āṅ Aṅ, post-explanation is the same, leading to Ka Ā. Add to Sa Ṣa Ī and Ra Ṣa. Ākārṣṭīta is done completely. ༈ If you add the near change Ābir. Ābir Ak. Ārs Īd Sa Ṣa separately leads out Ābir Kāsarṣṭīta. ༈ If you add the near change Nir, Nir Ak Ārs Īd Nira Kārṣṭīta. Sva Jñānaṃ Yogī Nira Kārṣṭīta, contemplate one's own wisdom yoga completely liberated. ༈ Similarly, Kṛsip Si Īṭ Aṭ grows, Ak Ārs Īs Ku I separately leads out Sa, completely separated. Akārṣīḥ. ༈ Others do not add Īṭ. Kṛtāṃ Si grows Aṭ Ak Ārs Tāṃ Sa Ṣa. Dāṭā. Ra leads out Akārṣṭā. ༈ An Us, other similar Akārṣūḥ. ༈ Similarly. Akāraṃṣṭa. Akāraṃṣṭa. ༈ Akārṣaṃ. Akārṣma. Called Akārṣma. ༈ Hṛñ Hṛ Dip Si Īṭ. Aṭ grows Aha Ārs Īd. Near change Pari in advance. Sa Ṣa Ra leads out Iya Paryahārṣīta. Completely joyful or, a type of joy. Similarly. Paryahāraṃṣṭa. Paryahārṣuḥ. ༈ Paryahārṣīḥ. Paryahāraṃṣṭa. Paryahārṣā. Paryahāraṃ. Paryaharaṣva. Paryahārma. ༈ Īṭ: Īṭi. For Īṭ and Īṭ. First is short Īṭ, and opposite is the Si between those with long Īṭ. The meaning of the scripture is: like before, after the long Īṭ, a short Īṭ is also needed, meaning the Si disappears between the two Īṭs. ༈ Bad is speaking clearly. Bad Dip Si Aṭ Dip plus Īṭ, Si plus Īṭ, Ba plus growth. Abad Is Īd appeared. ༈ The Si between the two Īs disappears. Same long sound separately leads out Abādīta. Similarly, Sip needs long Īṭ. Others can use just one short Īṭ. Abādiṣṭāṃ. Apādiṣuḥ. ༈ Abādīḥ. Abādiṣṭaṃ. Abādiṣṭa. ༈ Abādiṣaṃ. Pādiṣva. Adādiśma. ༈ Baj is stealing. Braj, Advi of Ja Dip placed, Si Aṭ, Dip plus Īṭ, Si plus Īṭ grows, near change Pra, Abrāj Is Īda, Si not obvious same long sound. Separately leads out Prābrājīta. The method of accomplishment for Sip is the same as that. Others do not have long Īṭ Ash Prābrāji.
English
Ṣṭāṃ. Prābrājīṣuḥ. ༈Prābrājīḥ. Prābrājīṣṭāṃ. Prābrājīṣṭa. ༈Prābrājīṣaṃ. Prābrājīṣva. Prābrājīṣma. ༈It is quoted that the augmentation is abandoned for those ending with ha-ma-ya, and kṣaṇa-śvas-jāgṛ-has, etc. As it is said, although those are of the group of kṛ, etc., they do not augment. That is, those ending with h, those ending with m, those ending with y, and kṣaṇa-śvas-jāgṛ-has, etc. Also, "Iṭo grahaṃ. Iṭ for all grah." Some versions consider this text to be a root text and have also made commentaries, while some versions quote it as a quotation and have no commentary. Some versions may not be in order, but in reality, it is necessary to supplement it in this way. Its meaning is to transform the short iṭ into a long one, but this only applies to grah, etc., and not to all those between ha-sa ending with h. ༈For example, grah-dip-si-aṭ-īṭ, these end with h and have no augmentation. Others like a-grahīt. grah-tāṃ. si-aṭ-iṭ has no augmentation. agrah-s-itāṃ exists. Transforming the short iṭ into the long īṭ, s-ṣ-tā-ṭā are cited separately as agrahīṣṭāṃ. a-grahīṣuḥ. ༈Similar to dip. a-grahīḥ a-grahāṣṭaṃ. a-grahīṣṭa. ༈a-grahīṣaṃ. a-grahīṣva. a-grahīṣma. Some versions do not cite this root text, but only abandon the augmentation, saying that the seven extracted from dip-sip are short hi, and should be chosen. ༈Ṣa-ha means happiness. Ṣah-dip-si-iṭ-īṭ-aṭ ṣa becomes sa. si's s dvi d t cited a-sahīt. ༈The same applies to sip. a-sahīḥ. ༈The others do not have long īṭ. All tha become ṭha. an us. Do not forget that ba and ma become ṣva and ṣma. ༈a-sahiṣṭaṃ etc. are ra-smai. ༈a-sahiṣṭa etc. are ātmane. ༈Śam-dam means approaching peace. Śam-dip-si-iṭ-īṭ-aṭ śa becomes sa. as-mīṭ. No īṭ. a-samiṣṭāṃ etc. ༈Dam-dip-si-iṭ-īṭ-aṭ aṃ becomes mīt. No īṭ. a-damiṣṭāṃ etc. ༈Day means going. Day-dip-s-iṭ-īṭ-aṭ ad-yīt. Explain with the previous ones. a-dayiṣṭāṃ etc. ༈Kṣiṇa means harming. Kṣiṇ-dip akṣīṇīt. akṣīṇīṣṭāṃ. akṣīṇiṣuḥ akṣīṇīḥ etc. ༈Śvas means maintaining life.