English
Doing आगम (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: आगम, āgama, agama, आगम) will not become short, because it is the power of long vowel statement. ཙེ་ཀྲཱི་ཡི་ཏ་ལ་ (cekri yita la).
Chinese
那么，这是什么呢？是“比班及夏地”。 在以鼻音结尾的“阿特”之后，是“昂”音。 在以鼻音结尾的“阿毗亚萨”的“阿特”结尾，也就是“阿”字母的结尾之后，会变成“昂”音的“阿嘎玛”，在“泽克日伊达”之后。 “央，亚玛雅德”，“当，达尼亚德”，“旺，巴尼亚德”。 “央”是接近毁灭，“达努”是增长，“巴纳”是声音。 非常接近毁灭。 增长了。 说是“亚”的声音。 两次重复。 之后是“昂”音的“阿嘎玛”。 像那样，“扎克拉玛雅德”，“当，扎拉玛雅德”。 “扎拉姆”是脚，“扎玛”是行走。 弯曲地行走。 说是行走，是“亚”的声音。 两次重复。 是“阿毗亚萨”的行为。 “阿特”是什么呢？ “德，迪玛雅德”。 “丁，丁，什丁”。 非常湿润地做，是“亚”的声音。 两次重复。 因为说是“泽克日伊达”，所以是功德。 不会变成具有特征的“阿”字母结尾，从说是从特征产生，成就，表达，成就，表达完毕的词语中。 “瓦，巴玛雅德”。 “巴玛”是愤怒，非常愤怒地做，是“亚”的声音。 两次重复。 短的。 没有“阿嘎玛”的长音。 之后，以鼻音结尾的是什么呢？ “巴，巴扎雅德”。 也是“匝巴”等等。 在“匝巴”等等的“阿毗亚萨”的“泽克日伊达”之后，会变成“昂”音的“阿嘎
English
What is this then? It is "Bibanjishati." After the "at" ending with a nasal sound, it is the "ang" sound. After the "at" ending of the "abhyasa" ending with a nasal sound, that is, after the ending of the letter "a," it becomes the "ang" sound of "agama," after "chekri ita." "Yam, yamayate," "Tam, tanyate," "Vam, bhanyate." "Yam" is near destruction, "tanu" is growth, "bhana" is sound. Very close to destruction. It has grown. It is said to be the sound of "ya." Repeat twice. After that is the "ang" sound of "agama." Likewise, "Chakramayate," "Dam, tramayate." "Kramu" is foot, "trama" is walking. Walk crookedly. It is said to be walking, it is the sound of "ya." Repeat twice. It is the action of "abhyasa." What is "at"? "De, dimayate." "Dim, dim, shtim." Do it very moistly, it is the sound of "ya." Repeat twice. Because it is said to be "chekri ita," it is merit. It will not become the ending of the characteristic "a" letter, from the words that say it arises from characteristics, accomplishment, expression, accomplishment, and expression are finished. "Va, bhamayate." "Bhama" is anger, do it very angrily, it is the sound of "ya." Repeat twice. Short. Long sound without "agama." After that, what is the nasal ending? "Pa, pajayate." It is also "japa" etc. After the "chekri ita" of the "abhyasa" of "japa" etc., it becomes the "ang" sound of "aga
Chinese
哦！以此随之发出响声。后面的阿字就是乌字。名为“ra ba dag”是因为长音。所谓“ze krI yi ta las”是什么呢？za zA ra。具有ṛ的ṛ。凡是有ṛ的，就是具有ṛ的。具有ṛ的词根的abhyAsa的ze krI yi ta 之后会变成ṛ Agam。现在rī dṛśyate。na rī nṛtyate。dṛśi是看的意思。nṛtī是身体摇动的意思。非常看啊，用ya这个词。重复。是ṛ Agam。说非特征的成立是不稳固的。从完全解说的sthAdA等也这样开始的经文中来。因此凡是ṛ字也是从特征中产生的，那里也有Agam。zi ri gṛhyate。graha是接近拿取的意思。非常拿取啊，用ya这个词。重复。grahi jya ba yi，是saMprasarANa。所谓具有ṛ是什么呢？ze krI ya te。Du kRñ是做。ya这个词。ṛt。所谓“zai ze krI yi ta”是因为i字是Agam。所谓“ze krI yi ta la”是什么呢？ba bhRi Dhe。对于坏灭，ri re pha等也是。ze krI yi ta 变成坏灭之后，具有ṛ的词根的abhyAsa会变成ṛ Agam。也是ri和ra字。na rI narti。na ri narti。narNa rti。nṛti是身体完全摇动的意思。ya这个词。从所有成立中除去的成立是有力量的，因为完全解说，所以之前的是ze krI yi ta 或者坏灭。之后凡是因被去除，就是因的特征啊，从这句话中重复。因为被坏灭去除，所以是因的行为啊，因此这里的除去也存在。显示否定是不稳固的啊，从这句话中做了重复之后。rī rir，以此那些是Agam。ra之后说a字的意思。对于作者，用para smyai的词，是varta mAna的ti。anbi。从ad等中坏灭。所谓upa DA nAmi，是功德。这里不会变成Na，也是因为kyang这个词。所谓具有ṛ是什么呢？zA karti。kRI是完全散乱的意思。非常散乱啊，用ya这个词。和之前一样坏灭。重复短音。因为没有Agam的长音，所以是长音。其他和之前一样。相同没有去除。
English
Oṃ! With this, a sound follows. The subsequent 'a' is indeed 'u'. It's long because of 'nāmi's ra ba dag'. What is meant by 'ze krI yi ta las'? za zA ra. ṛ with ṛ. Whoever has ṛ, that is the one with ṛ. After ze krI yi ta of the abhyAsa of the root with ṛ, it becomes ṛ Agam. Now, rī dṛśyate. na rī nṛtyate. dṛśi means to see. nṛtī means the body moves. Very much seeing, with the word 'ya'. Repetition. It is ṛ Agam. Stating the establishment of non-characteristic is unstable. From the fully explained sthAdA and so on, from the composed sutra. Therefore, whatever ṛ syllable also arises from the characteristic, there is also Agam. zi ri gṛhyate. graha means to take closely. Very much taking, with the word 'ya'. Repetition. grahi jya ba yi, it is saMprasarANa. What is meant by having ṛ? ze krI ya te. Du kRñ means to do. The word 'ya'. ṛt. What is meant by 'zai ze krI yi ta' is because the 'i' syllable is Agam. What is meant by 'ze krI yi ta la'? ba bhRi Dhe. For destruction, ri re pha etc. also. After ze krI yi ta becomes destruction, the abhyAsa of the root with ṛ becomes ṛ Agam. Also the syllables ri and ra. na rI narti. na ri narti. narNa rti. nṛti means the body completely moves. The word 'ya'. The establishment that is removed from all establishments is powerful, because of the complete explanation, so the previous one is ze krI yi ta or destruction. Then, whatever cause is removed, that is the characteristic of the cause, from this sentence, repetition. Because it is removed by destruction, it is the action of the cause, therefore the removal here also exists. Showing negation is unstable, after repeating from this sentence. rī rir, with this, those are Agam. After ra, saying the meaning of the 'a' syllable. For the doer, with the word para smyai, it is varta mAna's ti. anbi. Destruction from ad etc. What is meant by upa DA nAmi, it is merit. Here it will not become Na, also because of the word 'kyang'. What is meant by having ṛ? zA karti. kRI means to be completely scattered. Very scattered, with the word 'ya'. Destruction as before. Repetition, short vowel. Because there is no Agam, it is a long vowel, so it is a long vowel. Others are the same as before. The same, not removed.
Tibetan
་པ་ན་ཡང་བ་ལ་ཨིན་ཙཎ྄ ཕ་རོལ་ལ་སན་བཞིན་ནོ། །མ་ཕྱིས་པ་ལ་སན྄ དང་འདྲ་བའོ་ཞེས་སྦྲེལ་ལོ། །ཨིན་གང་ལས་ཙཎ་ཕ་རོལ་ཡིན་པ་དེ་ནི་ཙཎ་ཕ་རོལ་ལོ། །མཚུངས་པ་སྟེ་མཚུངས་པའི་མིང་ཅན་གྱི་ཡི་གེ་མ་ཕྱིས་པ་སྟེ་ཕྱིས་པ་མེད་པར་གྱུར་པ་ན། ཡང་བའི་ཡི་གེ་ཕ་རོལ་ལ་ཨ་བྷྱཱ་སའི་སན྄ དང་འདྲ་བའི་བྱ་བར་འགྱུར་ཏེ། སན་ལ་གང་བརྗོད་པ་དེ་ཨིན་ཙཎ་ཕ་རོལ་ལ་འགྱུར་རོ་ཞེས་པའི་དོན་ཏོ། །ཨིན་གང་ལས་ཙཎ་ཕ་རོལ་ཡིན་པ་དེ་ལ་ཞེས་ཨིནའི་རྐྱེན་གཞན་གྱི་ཚིག་ཅན་གྱི་དོན་ཅན་གྱི་ཕ་རོལ་དུ་ཙཎ་སྲིད་པར་འགྱུར་རོ། །ཨ་ཙཱི་ཀ་ར་ཏ། ཨ་པཱི་པ་ཋཏ྄། ཌུ་ཀྲཱྀཉ་བྱེད། པ་ཋ་གསལ་བྱེད་དུ་འཇུག་པ་ལ་སྦྱོར་རོ། །ཀློག་ཏུ་འཇུག་པ་ལ་སྦྱོར་ལ་ཡང་ཨིན྄འོ། །ཨའི་ཨུ་པ་དྷཱ་ཞེས་པས་འཕེལ་བ་དང་རིང་པོའོ། །ཤྲྀ་དྲུ་སྲུ་ཀ་མི་ཞེས་པས་ཙཎའོ། །ཀཱ་རི་ཏ་དབྱིའོ། །ཨིན་དང་ཙཎ་ལ་མཚུངས་པ་མིན་པ་ཞེས་པས་ཐུང་ངུའོ། །ཨིན་ལ་བྱས་པ་ གནས་ཅན་བཞིན་ནོ་ཞེས་པས་ཀྲྀ་དང་པ་ཋ་དག་ལན་གཉིས་བརྗོད་དོ། །འདི་སན་དང་འདྲ་བའི་བྱ་བའོ། །དེས་ན་སན྄ ལ་ཨའི་ཡི་གེ་ཞེས་པས་ཨི་ཉིད་དོ། །ཡང་བའི་རིང་པོའོ། །རྫོགས་པ་ལ་ཡང་ནའོ་ཞེས་པས་དའི་ཏའོ། །ཨ་ལཱི་མ་བཏ྄། ཨ་བཱི་བྷ་བཏ྄། ལུཉ་གཅོད། བྷུ་ཡོད་པ་ལའོ། །གཅོད་དུ་འཇུག་པ་ལ་སྦྱོར་རོ། །དེ་བཞིན་དུ་ཡོད་དུ་འཇུག་གོ་ལ་སྦྱོར་རོ། །འཕེལ་བའོ། །དིའོ། །ཙཎའོ། །ཀཱ་རི་ཏ་དབྱིའོ། །སྔ་མ་བཞིན་དུ་ཐུང་ངུའོ། །གནས་ཅན་དང་འདྲ་བར་འགྱུར་བས་ལཱུ་བྷུ་ཞེས་པ་ལན་གཉིས་བརྗོད་དོ། །ཐུང་ངུའོ། །སན྄ དང་འདྲ་བར་འགྱུར་བས་ཛ་དང་མཐར་གནས་དང་པ་སྡེ་ཞེས་པས་ཨི་ཉིད་དོ། །ཡང་བའི་རིང་པོའོ། །མཚུངས་པ་མ་ཕྱིས་པ་ན་ཞེས་པ་ཅི་ཞེ་ན། ཨ་ཙ་ཀ་ཐ་ཏ། ཨ་ད་རི་ཥཏ། ཀ་ཐཱ་ཞེས་པ་དང༌། དྲྀ་ཥད་ཅེས་པ་འདི་ལས་ཨིན་ཏེ་ཀཱ་རི་ཏའང་ངོ་ཞེས་པས་ཨིནའོ། །ཨིན་ལ་རྟགས་ཡི་གེ་གཅིག་མ་ཡིན་པའི་ཞེས་པས་མཐའི་དབྱངས་དང་པོ་དབྱིའོ། །དིའོ། །ཙཎའོ། །ཀཱ་རི་ཏ་དབྱིའོ། །གཉིས་བརྗོད། གང་ལ་ཨིན་ཕ་རོལ་ལ་ཨིན་ལ་དབྱི་བ་དེ་ལ་མཚུངས་པ་ཕྱིས་པ་ཉིད་ལས་སན྄ བཞིན་དུ་འགྱུར་བ་ཐོབ་པ་མ་ཡིན་ནོ་ཞེས་བཤད་པར་བྱ་སྟེ། མདོ་ཕྱི་མ་ལ་ཡང་ངོ༌། །ཨ་བཱི་བ་དཏ། བད་གསལ་བར་སྨྲ་བ། སྨྲ་བ་ལ་སྦྱོར་དུ་འཇུག་གོ་ལ་ཨིནའོ། །རིང་པོའོ། །སྨྲ་རུ་འཇུག་པ་ལ་སྦྱོར་རོ་ལ་སླར་ཡང་ཨིན྄འོ། །ཀཱ་རི་ཏ་སྔ་མ་དབྱིའོ། །དིའོ། །ཙཎའོ། །ཀཱ་རི་ཏ་དབྱིའོ། །བཤད་པ་ལས་ཐུང་ངུའོ། །གཉིས་བརྗོད། བཤད་པ་ལས་ཨི་ཉིད་དོ། །རིང་པོའང
Chinese
于此，亦如是。如彼岸之“散”一般。若不消除，则如“散”。如是连接。何者为“因”，何者为彼岸，彼即为彼岸。相同者，即具有相同名称之字母，若不消除，即不消除而存在。则彼岸之字母，于彼岸，如“阿毗耶娑”之“散”，成为相同之作用。于“散”中所说者，即成为“因”之彼岸之义。何者为“因”，何者为彼岸，于彼处，以“因”之其他词性之意义，彼岸可存在。阿札卡拉达。阿毗帕塔特。度克里尼亚作。帕塔使之显明，用于此。用于使之阅读，亦为“因”。以“阿伊乌帕陀”之故，增长且长。以“室利度斯鲁卡弥”之故，为“札”。卡日达，分为二。于“因”与“札”不相同之处，则为短。于“因”所作，如住处一般。如是，“克里”与“帕塔”重复两次。此为与“散”相同之作用。因此，于“散”，以“阿伊”之字母，即为“伊”本身。亦为长。于圆满处，亦为“那”，即为“达”之“达”。阿拉玛巴塔特。阿毗毗巴塔特。鲁尼亚断。菩有。用于断除。如是，用于使之存在。增长。为“迪”。为“札”。卡日达，分为二。如先前一般，为短。如住处一般，变为“鲁菩”，重复两次。为短。如“散”一般，变为“札”与结尾之住处与“帕”部，即为“伊”本身。亦为长。若不消除相同者，为何？阿札卡塔塔。阿达日什塔。卡塔，如是。德里什达，于此，以“因”，即为“卡日达”。于“因”，以非一记号之字母，即结尾之元音为第一。为“迪”。为“札”。卡日达，分为二。重复两次。于何处，“因”于彼岸，“因”于分开之处，于彼处，相同者消除本身，如“散”一般，变为非获得。如是应说。于后世亦如是。阿毗瓦达达。瓦达显明地说。用于说，用于使之说，为“因”。为长。用于使之说，再次为“因”。卡日达，先前分为二。为“迪”。为“札”。卡日达，分为二。于所说者，为短。重复两次。于所说者，为“伊”本身。亦为长。
English
Here, it is also the same. Like the "San" on the other shore. If not eliminated, it is like "San." Thus connected. What is "In," and what is the other shore, that is the other shore. The same, that is, the letter with the same name, if not eliminated, that is, existing without elimination. Then the letter of the other shore, on the other shore, like the "San" of "Abhyasa," becomes the same function. What is said in "San" becomes the meaning of the other shore of "In." What is "In," and what is the other shore, in that place, with the meaning of other word classes of "In," the other shore can exist. Ajakarata. Apipatata. Dukrinya does. Pata makes it clear, used for this. Used to make it read, also is "In." Because of "Ai Upadha," it increases and is long. Because of "Shri Drusru Kami," it is "Ja." Karita, divided into two. Where "In" and "Ja" are not the same, it is short. What is done in "In" is like a dwelling place. Thus, "Kri" and "Pata" are repeated twice. This is the same function as "San." Therefore, in "San," with the letter "Ai," it is "I" itself. Also long. At the place of completion, also "Na," which is "Da" of "Da." Alama Batata. Abhi Bhibata. Runya cuts. Bhu exists. Used for cutting off. Thus, used to make it exist. Increase. Is "Di." Is "Ja." Karita, divided into two. As before, it is short. Like a dwelling place, it becomes "Ru Bhu," repeated twice. Is short. Like "San," it becomes "Ja" and the dwelling place at the end and the "Pa" section, which is "I" itself. Also long. If the same is not eliminated, why? Ajakatata. Adarishta. Kata, like this. Drishda, here, with "In," it is "Karita." In "In," with the letter of non-one mark, that is, the vowel at the end is the first. Is "Di." Is "Ja." Karita, divided into two. Repeat twice. Where "In" is on the other shore, "In" is in the separated place, in that place, the same person eliminates himself, like "San," it becomes non-obtained. Thus it should be said. It is also the same in the afterlife. Abhi Vadada. Vada clearly speaks. Used for speaking, used to make it speak, is "In." Is long. Used to make it speak, again is "In." Karita, the previous one divided into two. Is "Di." Is "Ja." Karita, divided into two. In what is said, it is short. Repeat twice. In what is said, it is "I" itself. Also long.