English
Heavier than stacking. It's also a long vowel. The inherent nature before the cause. The feminine इ（Tibetan, Devanagari, Romanization, Literal Meaning）and उ（Tibetan, Devanagari, Romanization, Literal Meaning）are नदी（Tibetan, Devanagari, Romanization, Literal Meaning）, similar to स्त्री（Tibetan, Devanagari, Romanization, Literal Meaning）. The preceding unchangeable is the end of नदी（Tibetan, Devanagari, Romanization, Literal Meaning）. From लक्ष्मी（Tibetan, Devanagari, Romanization, Literal Meaning）सुभ्रू（Tibetan, Devanagari, Romanization, Literal Meaning）to सु（Tibetan, Devanagari, Romanization, Literal Meaning）also. The short vowels इ（Tibetan, Devanagari, Romanization, Literal Meaning）य（Tibetan, Devanagari, Romanization, Literal Meaning）उ（Tibetan, Devanagari, Romanization, Literal Meaning）व（Tibetan, Devanagari, Romanization, Literal Meaning）etc. are not सु（Tibetan, Devanagari, Romanization, Literal Meaning）. That which has meaning other than root and cause is the body. Those without the meaning of action are all roots. Vowels etc. are inexhaustible. From the non-inflectional meaning च्वि（Tibetan, Devanagari, Romanization, Literal Meaning）तस्（Tibetan, Devanagari, Romanization, Literal Meaning）स्मस्（Tibetan, Devanagari, Romanization, Literal Meaning）तस्（Tibetan, Devanagari, Romanization, Literal Meaning）विस्（Tibetan, Devanagari, Romanization, Literal Meaning）. च（Tibetan, Devanagari, Romanization, Literal Meaning）etc. are non-sentient beings. प्र（Tibetan, Devanagari, Romanization, Literal Meaning）etc. are the transformations associated with action. Those are before the root. From इक्（Tibetan, Devanagari, Romanization, Literal Meaning）यण्（Tibetan, Devanagari, Romanization, Literal Meaning）to सत्यम्（Tibetan, Devanagari, Romanization, Literal Meaning）. Many combined with the group, त（Tibetan, Devanagari, Romanization, Literal Meaning）ड（Tibetan, Devanagari, Romanization, Literal Meaning）ति（Tibetan, Devanagari, Romanization, Literal Meaning）are also numbers. Two words and a half etc., supplementing the remaining half. From the ritual to temporarily combining oneself, like numbers. Following that desire. No. वै（Tibetan, Devanagari, Romanization, Literal Meaning）has its own combination. From हल्（Tibetan, Devanagari, Romanization, Literal Meaning）to that without interruption is stacking. From universal invocation to सम्बुद्धि（Tibetan, Devanagari, Romanization, Literal Meaning）. For one, like the beginning and the end. The going of तिङ्（Tibetan, Devanagari, Romanization, Literal Meaning）श（Tibetan, Devanagari, Romanization, Literal Meaning）is the complete going. The remainder of लिट्（Tibetan, Devanagari, Romanization, Literal Meaning）and the optative लिङ्（Tibetan, Devanagari, Romanization, Literal Meaning）is half-going. Growth is आत्（Tibetan, Devanagari, Romanization, Literal Meaning）ऐच्（Tibetan, Devanagari, Romanization, Literal Meaning）. The गुण（Tibetan, Devanagari, Romanization, Literal Meaning）is अत्（Tibetan, Devanagari, Romanization, Literal Meaning）एङ्（Tibetan, Devanagari, Romanization, Literal Meaning）. Those are from इक्（Tibetan, Devanagari, Romanization, Literal Meaning）. From ऋ（Tibetan, Devanagari, Romanization, Literal Meaning）ऌ（Tibetan, Devanagari, Romanization, Literal Meaning）to र（Tibetan, Devanagari, Romanization, Literal Meaning）ल（Tibetan, Devanagari, Romanization, Literal Meaning）etc. are the endings. The unshown root is not half-going. In क（Tibetan, Devanagari, Romanization, Literal Meaning）दि（Tibetan, Devanagari, Romanization, Literal Meaning）ह（Tibetan, Devanagari, Romanization, Literal Meaning）etc. also. That which is pronounced with the mouth and nose is with the nasal sound. अं（Tibetan, Devanagari, Romanization, Literal Meaning）is called the anusvara. अः（Tibetan, Devanagari, Romanization, Literal Meaning）is to be distinguished. The same kind is the similar letter. Combination is having combination. Transforming like a place is many, but not the ritual of अल्（Tibetan, Devanagari, Romanization, Literal Meaning）. From अच्（Tibetan, Devanagari, Romanization, Literal Meaning）to the opposite before. In the ritual of मा（Tibetan, Devanagari, Romanization, Literal Meaning）. Not the word ending and the dual, and the abandonment of य（Tibetan, Devanagari, Romanization, Literal Meaning）and the similar letter, and the anusvara and the long vowel, and the rituals of ज（Tibetan, Devanagari, Romanization, Literal Meaning）and च（Tibetan, Devanagari, Romanization, Literal Meaning）. From the dual to अच्（Tibetan, Devanagari, Romanization, Literal Meaning）. From गाङ्（Tibetan, Devanagari, Romanization, Literal Meaning）णित्（Tibetan, Devanagari, Romanization, Literal Meaning）to non-ञ्णित्（Tibetan, Devanagari, Romanization, Literal Meaning）is ङित्（Tibetan, Devanagari, Romanization, Literal Meaning）. From चक्षि（Tibetan, Devanagari, Romanization, Literal Meaning）to non-अस्（Tibetan, Devanagari, Romanization, Literal Meaning）is. From विद्（Tibetan, Devanagari, Romanization, Literal Meaning）to इट्（Tibetan, Devanagari, Romanization, Literal Meaning）. From ऊर्णु（Tibetan, Devanagari, Romanization, Literal Meaning）also. Not पित्（Tibetan, Devanagari, Romanization, Literal Meaning）the complete going. From non-stacking to लिट्（Tibetan, Devanagari, Romanization, Literal Meaning）कित्（Tibetan, Devanagari, Romanization, Literal Meaning）. From स्वि（Tibetan, Devanagari, Romanization, Literal Meaning）दि（Tibetan, Devanagari, Romanization, Literal Meaning）मि（Tibetan, Devanagari, Romanization, Literal Meaning）दि（Tibetan, Devanagari, Romanization, Literal Meaning）क्षि（Tibetan, Devanagari, Romanization, Literal Meaning）दा（Tibetan, Devanagari, Romanization, Literal Meaning）धृ（Tibetan, Devanagari, Romanization, Literal Meaning）षा（Tibetan, Devanagari, Romanization, Literal Meaning）शीङ्（Tibetan, Devanagari, Romanization, Literal Meaning）पू（Tibetan, Devanagari, Romanization, Literal Meaning）to निष्ठा（Tibetan, Devanagari, Romanization, Literal Meaning）combined with इट्（Tibetan, Devanagari, Romanization, Literal Meaning）is not. From मृष्（Tibetan, Devanagari, Romanization, Literal Meaning）to endurance. From having उ（Tibetan, Devanagari, Romanization, Literal Meaning）ending near remainder to things and writings also. From मृड（Tibetan, Devanagari, Romanization, Literal Meaning）मृदि（Tibetan, Devanagari, Romanization, Literal Meaning）गुध（Tibetan, Devanagari, Romanization, Literal Meaning）कुष（Tibetan, Devanagari, Romanization, Literal Meaning）क्लिष（Tibetan, Devanagari, Romanization, Literal Meaning）वद（Tibetan, Devanagari, Romanization, Literal Meaning）वस（Tibetan, Devanagari, Romanization, Literal Meaning）to क्त्वा（Tibetan, Devanagari, Romanization, Literal Meaning）is not. From वञ्चि（Tibetan, Devanagari, Romanization, Literal Meaning）लुञ्चि（Tibetan, Devanagari, Romanization, Literal Meaning）also.
English
Of ṛ ta tṛ ṣa mṛ ṣa kṛ śa etc. From ral, hal the first u i near the end, there is san. From ruda vida muṣa grahi sva pi praccha etc. From ik, there is no iṭ. Near its end. From ṛ, there is also ling sa ci etc. Dhi and sthāl have iṭ and sāi. Thus, the explanation of the sound of Mañjuśrī, which is known as well-spoken, the first section of the first chapter is completed. Fifth, what is mainly done is the suffix. The collection of words etc. and sups and non-root meanings are beneficial to it. What has a place is transformation. Ṣṭkma going is āgma. From karya karya, what is desired is kāmyaca, or. From the inexhaustible am, kya ca, or. Generally, also from near measuring, for behavior. For the agent is vi. Galb klība hoṭa etc. have ṅati. Also, from lao bhṛ śa etc., from the meaning of cvi, there is ta dvyi va. Ḍāca lohita has kya ṣa. Ni drā etc. have matu va dvyi va. Kaṣṭa kakṣa satri ga hena etc., for going to the extent of sin. In ro mantha, for vomiting and chewing. In bāṣpa ūṣma phen dhūma, for rising upwards. In sukha etc., for complete knowledge. In śabda etc., for the agent. Tapas has kya ca. Citraṅ has amazement. Namas bari bas has offering and complete enjoyment. Kaya etc. have ya ka. From sup, for the root meaning, mostly ṇi ca, that is, as desired. From the limbs, for separation there is ṇiṅ. From the container, all in khos ḍa pa. In cī bara, for sweeping and completely placing. Śētu sa aśva and aśva-tara and gāloṭita and ahvāraka etc. have aśva-tara. There is also ita and ka dvyi va. From the root. From the agent, for combination there is ṇi ca. For the general statement, also from the action. For knowing. For the agent indicating the proximity of time. From cura etc. From vīta, or. From kam, there is ṇiṅ. From ṛti, there is ī yaṅo. Gu pū dhū pa biccha paṇa pani etc. have ā ya. Ṇiṅ etc., for going halfway, or. Tija and gupa, for patience and slander, have san. Kit, for eliminating doubt. Ba dhāi ī ī is also a variation. Mān, for distinguishing and thinking. Dān and śān, or. For this purpose, for the only agent, for wanting. Aca one other than ruca and śubha
Chinese
从第一个辅音开始，非常、再三、以及。从ṛ sū tṛ mū tṛ sūci aṭ aśa ūrṇu等开始。从行动的意义上来说，仅仅是弯曲的。从ghri lu pa sa da ca ra ja pa ja bha da ha da śa等开始，用于贬低。从kās和ās和ṅaya和aya vip a ca（如果不是一个）开始，在liṭ之后，在ām之后，kṛñ bhū asti liṭ也对他者。从ṛccha ūrṇu以外的ic开始，第一个音节带有重音。从jāgṛ和uṣa开始，或者。bhī hrī bhṛ hū等如同śnu一样。batti。lam kit。在loṭ中，kṛñ也对他者。从中，la消失。在sya tās等lī luṭ等中。从luṅ中，ca。从spṛśa smṛ kṛ śa tṛ pa dṛ等开始，或者。从tan等中，ta thās等消失。从ghrā cchā śā dhī sā等开始，用于a tad。从dhīs thā ghā ti bi ba bhū等开始。śā，如果结尾附近没有ik dṛśa，则从kṣa开始，没有iṭ。从śliṣa开始。用于拥抱众生。从ṇi śri dru sru kam开始，对于作者来说，caṅ。从dhī śvī开始，或者。从ṛ sṛ śās asu khyā baca开始，ad。从hvā lib sa ci开始。用于tad，或者。liṭ，从行动和dyuta ra dha śa等开始，用于a taṅ。从……开始。从ir，行动开始，或者。从……开始。从ciṇ ta la pa da sṛ ja开始。从vyā ya开始，或者。从duha aca，对于作者。不是从rudha开始。从ta pa开始，对于anu tāpa，也是。对于事物和行动。从ta开始，消失。对于普遍行动，yak。从tra pa开始，对于行动，从ta pa开始。对于行动的基础，对于作者本身，如同行动。从kuṣi和rañji开始，śyan和paraśmai的词语，或者。不是从duha开始，yak。对于brū和kirati，snunma，装饰的意义，以及śrī śrantha granthi ṇī san等，ciṇ也是。对于作者，śab。从ṇi开始。从ad等开始，消失。从yang开始，对于许多。从juhoti等开始，śnu。从dib等开始，śyan。从laṣa开始，或者。从yas开始。从yam开始。从tud等开始，śa。对于rudha等，śnam。从tan等开始，u。对于su等，śnu。对于śru kṛ pa dhe ba等，śrī kṛ dhi也是。从ukī khas开始，或者。从teṣa开始，用于使之纤细。从krī等开始，śnu。从……开始，śnu也是。从hal开始，hiya śāna ca。吉祥圆满，名为妙音的语法的声音。