Chinese
དྷརྨྨ། 是法。苏布提以众多方式执持，故名དྷརྨ། 是法。不是女性。如同苏摩一样。如此说。执持什么呢？执持一切有为法皆是无常等，以及从执持色的体性为可显色，到执持一切相智的体性为现证一切法之间的所有知识的共同和各自的体性。在《成唯识论》中说：法是知识、道路，涅槃和意境，大福德和圣教，未来决定和法理。如是显示了十个类别。དྷརྨྨྭ་ཾ་བྷཱ་བ། 诸法的自性或本性。为了确定དྷརྨའི་ 的声音的意义的原因，ཏྭ་ཏ་ལྲ་等是它的事物。因此，在བྷཱ་བའི་ 的意义上给予ཏལ་。对于同一个意义，适合于प्र。在此，在《妙吉祥语释》中说：如牛是种类的，如白色是功德的种类，如白布是功德的，与害、吉祥等行为等相关联的，如天授是物质或状态的特殊，共同的虚空和无实物等是近似假立的，有宣说总的事物的差别。此处是宣说总相的事物。ཏ་ལྲའི་ 的结尾总是女性，因此给予ཌཱ་པྲ་和藏语的སུ། དྷརྨ་ཏེ། 法性母。གམླྀ་ 是去。ལྀ་ 之后。《如意宝》中说：恒常去者们，是恒常去者，即从众多中。ར་ཤི་རུ་ཙི། 从བྲྀ་ཉྲ་ 中得到ཡུ་ཙྲ་。ཨ་མྲ་给予，ཨ་ག་ཊྲ་ 也是 ཨཱ་ག་མ། 如是成立。ག་ག་ན་ 是虚空或恒常去者。导师说对于众多，一般而言，虽然此处未直接显示，但也显示了通过暗示而成立的获得方式。近译སམྲ་ 和 ཨུདྲ་ 在前的གམླྀ་ 去中，如前一样成立ཀྟ་，最终给予ཌཱ་པྲ་和སུ། ས་མུངྒ་ཏེ། 成立。真实超胜的母。སྭ་ 是声音。通过ཌཱའོ་ 给予ཌཱ་。ཌི་ཏྲ་ 之中，结尾的ཨ་ཙྲ་等分离。在ཌཱ་ 之后引导。སྭ་ 是自己或财富等，用于主和属于我的。བྷཱུ་ 是存在。གྷ་ཉྲ། ཉྞིྞཏྲ་ 之中，将ཨུ་ 变为 ཨཽ་。之后是ཨི་ཏྲ་。ཨི་ཙྲའི་ 的 ཨ་ཡ
English
Dharma. It is Dharma. Subhuti holds it in many ways, therefore it is Dharma. It is not feminine. Like Soma. Thus it is said. What is held? Holding that all conditioned phenomena are impermanent, etc., and from holding the characteristic of form as visible form, to holding the characteristic of all-knowing wisdom as directly realizing all phenomena, holding the common and individual characteristics of all knowledge. In the Abhidharma-samuccaya, it is said: Dharma is knowledge, the path, Nirvana and the realm of mind, great merit and the scriptures, future certainty and the law. Thus, ten categories are shown. Dharmata-bhava. The nature or essence of all dharmas. In order to determine the reason for the meaning of the sound of Dharma, tattva, etc., are its objects. Therefore, in the meaning of bhava, tal is given. For the same meaning, pra is suitable. Here, in the Manjushri Grammar, it is said: Like a cow is of a kind, like white is of a quality, like white cloth is of a quality, associated with actions such as harm and auspiciousness, like Devadatta is a special substance or state, common space and non-objects, etc., are approximate designations, there is a difference in expressing the general object. Here, it is expressing the object of the general aspect. The end of tattva is always feminine, therefore, dāpra and Tibetan su are given. Dharmate. Dharma-nature mother. Gamli is to go. After li. In the Wish-fulfilling Jewel it is said: Those who constantly go, are constant goers, that is, from the many. Rashi ruchi. From vri-nyra, yutra is obtained. Amra is given, agatra is also agama. Thus it is established. Gagana is space or constant goer. The teacher said for the many, in general, although it is not directly shown here, it also shows the way of obtaining that is established through implication. Near translation samra and udra in the preceding gamli go, kata is established as before, finally giving dāpra and su. Samungate. Established. Truly surpassing mother. Sva is sound. By dao, da is given. In ditra, the ending atra, etc., are separated. After da, it is guided. Sva is self or wealth, etc., used for the lord and belonging to me. Bhu is existence. Gha-nyra. In nyi-tra, u is changed to au. After that is itra. Aya of itrai.
Chinese
扎阿扎阿亚扎阿扎等使奥阿扎后引导，是说事物或本体，即那些结合。 萨瓦瓦，自性。又如前在殊提中成就的那样，一次之前加上近取比，比殊提，极清净。弥扎托瓦巴拉奥。扎后。འི་ན་འོས་ཱི་ནཱི། 伊拉萨阿匝འོས་དེ་བྱིན། 匝。特殊意义后。行为意义的伊匝的阿扎。诶阿亚扎。引导。与玛哈扎结合后。玛哈纳亚。大威仪或大引导。巴日之前的布日扎遮蔽，从嘎扎词根的日阿。日匝的阿后扎，从彼等。巴日瓦热。完全围绕，即一切遍布之义，并做了达匝和苏。近取苏达阿扎之前的。 嗡哈匝舍弃。哦和匝和近取的我等是特殊意义，故后。格威匝。比匝玛尼扎。嘎尼匝。瓦尼匝等使格威扎。匝短字母的定非 比匝拉度匝奥之义。其他等与格扎无别，故以经中引导的彼等后。伊扎的阿匝拉亚扎འོས་སུའི་ཨུ་བ་རུ་སྒྱུར་ནས་དྲངས་པ། 娑婆诃（སྭཱ་ཧཱ།，स्वाहा，svāhā，成就）。成就种类时，于布施之义的娑驮等无别，而在宝藏等中开解，此处安立稳固，即用于明咒稳固之义，金刚阿阇黎彼等明者所说。彼等合计。 嗡，诸行皆清净，法性周遍真胜妙，自性清净大威仪，周遍母娑婆诃。 如是。༈。之后百字明之声成就略续仪轨是。首先立誓和吉祥之义的嗡是。嘎玛德努日。嗡之声匝瓦，即是极赞。如诶瓦嘎尔等一样，文字之声的词汇在此是补充词义，嗡是诶旺极赞义。如是猛厉。守护诸元素故嗡，即从阿瓦拉觉玛扎等之故玛尼扎。其之འང་最后的阿匝等是དབྱིའོ། 匝瓦热达热说是乌ཋཱའོ。 阿扎诶扎奥。自性无量也。如是所说之仪轨之前匝
English
Zha A Zha A Ya Zha A Zha etc., after making O A Zha, are led, which is to say things or essence, that is, those combined. Sva-bhāva, self-nature. Also, as previously accomplished in Śuddhe, before that one time, adding the near-taking Bi, Bi-śuddhe, extremely pure. Mī-zhra thova pa la'o. Zhra after. འི་ན་འོས་ཱི་ནཱི། Ī las A-cā 'os de byin. Zra. Special meaning after. The A-tra of the I-zhra of the action meaning. E A-yazhra. Guided. After combining with Mahā-zhra. Mahā-naya. Great dignity or great guidance. Pari before Bṛi-zhra obscures, from the root Gha-zhra's Ṛi-ā. From Ṛi-zhra's A after Zhra, from those others. Pari-vāre. Completely surrounded, that is, the meaning of all-pervading, and Ḍā-zhra and Su were done. The near-taking Su-dara A-zhra before. Oṃ Hā-zhra abandoning. O and Zhra and the near-taking Nga etc. are special meanings, so after. Gwi-zhra. Bi-zhra-ma-ni-zhra. Ga-ni-zhra. Va-ni-zhra etc. make Gwi-zhra. The short letter Zhra's Ding is not The meaning of Bi-zhra-la-tu-zhrao. The others are no different from Gi-zhra, so after with those led in the Sutra. I-zhra's A-za-la-ya-zhra 'os su'i U-va-ru is transformed and led. Svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). During the accomplishment of types, it is explained in the treasuries as being no different from Svadhā etc. which have the meaning of giving, and here it is established firmly, that is, it is used for the meaning of the stability of the mantra, as said by the Vajra Acarya, those knowers. Those combined. Oṃ, all actions are completely pure, the nature of reality pervades all, truly sublime, self-nature completely pure, great dignity, pervading mother Svāhā. Thus. ༈. After that, the ritual of the short lineage of sound accomplishment of the hundred-syllable mantra is. First, the Oṃ for the meaning of making a vow and auspiciousness is. Kāma-dhenur. The sound of Oṃ is Zhra-va, that is, it is known as highly praised. Like E-va-kār etc., the collection of words of the sound of letters here is for the meaning of filling the feet, Oṃ is E-vaṃ, meaning highly praised. Thus, fiercely. Because it protects the elements, Oṃ, that is, from A-va-la-jyo-mantra etc., therefore Ma-ni-zhra. Its final A-zhra etc. are Dvyi'o. Zvā-ra-tva-ra says U-ṭhā'o. A-tra E-zhra'o. Self-nature is indeed immeasurable. The ritual said thus, before Zra.
Chinese
按照旃陀罗派的规矩讲述，就像那样，迦拉波的广释中没有见到特别的讲述，所以前者不敢类推。显密的大论典中，所要显示的道位，或者成就的菩提，哪怕是一个，显示它的论典，无论是经、律、论，或者乐空等，在那些情况下，也需要懂得不混杂俗语的佛语，就像那样，这里所要成就的成就之形，哪怕是一个，在能成办的仪轨中，连同结合的方式，声音的论典各自的行持方式和理解，如果不是完全相同，不是印度圣地智者的言教依据，那么有智慧的人们不会相信各自的臆造。vajra（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）是行者。basi，baji，vṛdhi，这些词中，ranra适合，ranra给予。nra是元音的意思，词根末尾的a是表达的意思，之后，清音没有元音，要引导到对方的字母中，因此u ra。zra没有生命，引导到ra的头上，vajra（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）成就，如意，谁也不能摧毁而行，因此sanasnyana。na vajraḥ 金刚，就像因陀罗一样，说是rakra。这些和将要讲述的ura等需要成办的，按照旃陀罗派的ura经，迦拉波的ura等，这次没有得到范本。元音的u等，因为没有翻译成藏文的缘故。对此，藏人们说：“ṭu o sphurdzā是金刚的声音。”rakra给予之后，sphurdzi翻译成baji等做了，但是，那样翻译的经，迦拉波的论典中没有，词根的注释中，如果也有那样翻译的成办，那么就像tiṣṭhati等一样，应该显示，但是，没有从sphurdza ti，basphurdza thuḥ，pra sphurṇṇaḥ等中产生，而且就像论藏中刚刚讲述的那样产生，所以认为后面的规矩不能从所要成办变成能成办。有a的情况。词根末尾的a去除。现在ba不是和第一个和基础相同，对于祈祷者们，śantṛ dra āna śra等适合，śintṛ dra给予。śra字就像所有的词根一样，是做的事情的意思，dra是没有功德的意思，ṛ是特别的kṛtra的意思，所以去除。对于作者，anra te bi kara适合，anra bi之间给予词尾。adra等中，thi kara的消失适合。ེ་འཇིག ཨྸ྄་སྟིའི་དང་པོའི་འོ་ 这样，通过去除词根的“阿”并添加，成就了“桑札”。克热札。对于事物，给予“塔特瓦”的覆盖。阿努桑嘎也是，去除“克戎札”和“伊塔”不合适的“阿努桑嘎”。当将没有元音的显式字母转移到另一个字母时，萨特瓦姆。是具有勇气之本质的。这样说。又如念诵“萨特瓦”一样，香勒是增长、行走和完全鄙视。去除“勒”。阿是词根的第一个，沙是合适的沙。死亡等等都会变成索斯昆札，因为普遍适用于众多。从词缀中提取并转移，萨特瓦。普遍行走，因此众生是勇气。乌。是重复转换，萨姆拉是先前阿亚的行走。对于出生的“扎”，给予名称“嘎”合适的“嘎”。字母“嘎”是扎、擦等的杜特等的特殊含义，去除后转移，萨玛亚。是完全行走。从宝藏中，进入时间。在解释中，在咒语的续部中，克热札是誓言，以前的智者成就者们也这样翻译。伟大的喜乐，不变动，一刹那的永恒时间，除此之外没有颤动，基础和结果无别地与 玛亚。以及，四种状态的清澈心之明点，如何显现和移动的时间，不超越它，是道路的萨玛亚。一些自诩聪明的人解释说，从帕特里行走中成就了萨特瓦，与其他不同。对于誓言的解释，说成是神圣和誓言，也是显现的。前者，在词根书中，帕特里和帕塔也是行走。这样说，但没有区分抄写和书写，没有说帕特里是行走的词根。虽然说萨塔是词根书的词根，但不符合语境。即使不懂印度范本的含义，也像是不懂电子的智者，令人惊叹。按照后者，从早期翻译的续部中，咒语添加的词义解释，以及测量词根含义的解释方式，即使有一些，但在这里，从解释良好组合的语言的词义和用法开始，必须与此相符地解释。不要敲打知识的锣。也就是，对于金刚萨埵，纳也是呼唤，因此给予斯桑布提。从短的纳迪什拉达等中，斯变为伊奥，萨变为德伊。