English
According to the rules of Chandrapa, it is said that, just like that, no special explanation has been seen in the broad commentaries of Kalapa, so the former does not dare to make analogies. In the great treatises of Sutra and Tantra, the stages of the path to be shown, or the enlightenment of accomplishment, even if it is one, the treatise that shows it, whether it is Sutra, Vinaya, Abhidharma, or Sukhavajra, etc., in those situations, it is necessary to understand the Buddhist language without mixing colloquial language, just like that, here, the form of accomplishment to be accomplished, even if it is one, in the ritual that can accomplish it, even the way of combining, the way of acting and understanding of the sound treatises, if they are not completely the same, and are not based on the words of the wise men of the Indian holy land, then the wise people will not believe in their own fabrications. vajra (Tibetan: བཛྲ་, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: diamond) is the practitioner. basi, baji, vṛdhi, in these words, ranra is suitable, ranra is given. nra is the meaning of vowel, the a at the end of the root is the meaning of expression, after that, the voiceless consonant has no vowel, it should be guided to the other letter, so u ra. zra has no life, guided to the head of ra, vajra (Tibetan: བཛྲ་, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: diamond) is accomplished, wish-fulfilling, no one can destroy and go, so sanasnyana. na vajraḥ Vajra, like Indra, is said to be rakra. These and the ura etc. that will be discussed need to be accomplished, according to the ura Sutra of Chandrapa, the ura etc. of Kalapa, this time the model has not been obtained. The vowels u etc., because they have not been translated into Tibetan. To this, the Tibetans say: "ṭu o sphurdzā is the sound of vajra." After rakra is given, sphurdzi is translated into baji etc. has been done, but, the Sutra translated in that way, is not in the treatises of Kalapa, in the commentary of the root, if there is also the accomplishment translated in that way, then like tiṣṭhati etc., it should be shown, but, it does not arise from sphurdza ti, basphurdza thuḥ, pra sphurṇṇaḥ etc., and it arises just like it was just discussed in the Abhidharma, so it is thought that the later rule cannot be transformed from what is to be accomplished into what can be accomplished. There is a situation where there is a. The a at the end of the root is removed. Now ba is not the same as the first and the foundation, for the petitioners, śantṛ dra āna śra etc. are suitable, śintṛ dra is given. The letter śra, like all the roots, is the meaning of doing things, dra is the meaning of no merit, ṛ is the meaning of special kṛtra, so it is removed. For the author, anra te bi kara is suitable, anra between bi is given the suffix. In adra etc., the disappearance of thi kara is suitable.ེ་འཇིག ཨྸ྄་སྟིའི་དང་པོའི་འོ་ Thus, by removing the "A" of the root and adding, "Santra" is accomplished. Kṛtra. For things, give the covering of "Tattva". Anuṣaṅga also, remove the "Anuṣaṅga" that is not suitable for "Kruñca" and "Ita". When a non-vowel explicit letter is transferred to another letter, Sattvaṃ. It is the nature of having courage. So it is said. Also, as chanting "Sattva", Ṣaṅlī is increasing, walking, and completely despising. Remove "Lī". Ā is the first of the root, and Ṣa is the suitable Ṣa. Death and so on will become Soskvaṇra, because it is generally applicable to many. Extract and transfer from the suffix, Sattva. Universally walking, therefore sentient beings are courage. U. Is repeated conversion, Samra is the previous Ayra's walking. For the born "Pra", give the name "Gha" the suitable "Gha". The letter "Gha" is the special meaning of Ṭha, etc. of Tra, Tsa, etc., remove and transfer, Samaya. Is completely walking. From the treasures, enter the time. In the explanation, in the tantra of mantras, Kṛtra is the vow, and the previous wise achievers also translated it this way. Great bliss, unchanging, the eternal time of a moment, without trembling other than that, the basis and result are inseparably with Māyā. And, the clear mind bindu of the four states, how it appears and moves, not exceeding that time, is the Samaya of the path. Some self-proclaimed clever people explain that Sattva is accomplished from Patlī walking, which is different from others. For the explanation of the vow, saying it is sacred and a vow, is also appearing. The former, in the root book, Patlī and Pata are also walking. It is said that, but without distinguishing between copying and writing, it is not said that Patlī is the root of walking. Although it is said that Sata is the root of the root book, it is not in context. Even if you don't understand the meaning of the Indian manuscript, it's like a wise man who doesn't understand electronics, which is amazing. According to the latter, from the early translated tantras, the explanation of the meaning of the mantra added later, and the explanation of measuring the meaning of the root, even if there are some, but here, starting from explaining the meaning and usage of the well-composed language, it must be explained in accordance with this. Don't beat the gong of knowledge. That is, for Vajrasattva, Nā is also calling, so give Si Sambuddhi. From short Nādīśradhā etc., Si becomes Io, and Sa becomes Deī.
Chinese
诶，菩萨。如此称名而劝请，是为藏文之义。
English
E, Bodhisattva. Thus, invoking the name and urging, is the meaning in Tibetan.
Tibetan
་གྲཱྀ་ཛྙ་རྣམས་ཀྱི་ཀ་འོས་ཀ་བྱིན། ཀ་ཁྱད་དོན་དང་བྱིངས་མཐའི་ཨ་ཕྱིས་ནས་རྐྱེན་གྱི་ཨ་ལ་དྲངས། རྟགས་ཀྱི་དོན་གྱི་ཚིག་ལ་རྣམ་དབྱེ་དང་པོ་འོས་ སི་ཕྱིན་པའི་ཨི་རྗེས་འབྲེལ་ཕྱིས། ནཱ་རེ་ཕ་དང་སྲ་ངག་གི་རྣམ་པར་བཅད་བྱའོ་ཞེས་པས་སྲ་རྣམ་བཅད་བྱས་དྲྀ་ཌྷཿབརྟན་པ། བ་རི་བྲྀཌྷ་བྲཌྷ་དག་ངོ་བོ་དང་སྟོབས་ལྡན་དག་ལའོ་ཞེས་པའི་ཚིག་ཕྲད་ཀྱི་དྲྀཌྡྷ་ནི་འདི་དང་གཟུགས་གཅིག་ཀྱང་སྐབས་དོན་མ་ཡིན་ནོ། །ཨ་སུ་འཕེན་པ་ལས་མ་དི་ཀྲ་བྱིན་པའི། ཨསྨདྲ་ནི་བདག་ཅེས་ཀྲྀ་ཏྲ་པའོ། དེ་ལ་ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པའི་དོན་ལ་བཞི་པའི་ངེ་། ངེ་ལ་ཏུ་བྷྱཾ་མ་ཧྱཾ་འོས་ཨསྨདྲ་རྣམ་དབྱེ་དང་བཅས་པ་མ་ཧྱ་མ་ཏུ་བསྒྱུར་བ་སླར་ཡང་ཚིག་ལས་ཕ་རོལ་དུ་སོན་པས་ཏྭ་དྲ་མད་དག་གི་གཅིག་ཉིད་ལ་ཏེ་མེ་སྟེ་ཞེས་པས། མ་ཧྱཾ་མེ་རུ་བསྒྱུར་བས། མེ། ཞེས་ནཱ་པ་ནི་བདག་ལ་ཞེས་པའོ། །བྷཱུ་ཡོད་པ་ལའོ། །སྔར་བཞིན་པཉྩ་མཱིའི་ཧི་དང་ཨནྲ་བི། ནཱ་མིའི་མཐའི་བྱིངས་ཡོན་ཏན་ཨོ། ཨོ་ཨ་ནྲའོ་ས་མཚམས་སྦྱར་ནས་ཨ་ལ་དྲངས། ཧི་འཇིག་པས། བྷ་བ། མཛོད་ཅིག །ཅེས་བསྐུལ་བའི་ཚིག་གོ། །སུ་སྔོན་མའི་ཏུ་ཥ་དགའ་བ་ལའོ་ཨཱ་ཞེས་པའི་བྱིངས་བཞག་ནས་ས་ནྲ་ཨ་ཕྱིས། རྀ་ཡིག་དང་གསལ་བྱེད་མཐའ་ལས་གྷྱ་ྲའོ་ཞེས་པས་ལས་ཀྱི་དོན་ལ་གྷྱ་ྲ་བྱིན།ྲ་ཨི་ཙྲ་བཞིན་ཏུ་འགྱུར་བའི་དོན་དང་། གྷྲ་ཁྱད་དོན་ཕྱིས། ཀུ་ཙ་ཨཱ་སོགས་ཀྱི་ཨིནྲ་ཨི་ཙྲ་ཨཊྲ་རྣམས་མ་ཡིན་ཀྲཱི་ཏྲ པ་ལའོ་ཞེས་བཀག་པའི་ཤེས་བྱེད་ལས། ཨུ་པ་དྷཱ་ནཱ་མིནྲ་གྱིའང་ཡང་བའི་འོས་བྱིངས་ཀྱི་ཨུ་ཡོན་ཏན་ཨོ་བྱས། རྟགས་ཀྱི་དོན་ལ་སི་སྟེར། འཆི་མེད་སེང་གེའི། མིང་མིན་བྱེད་པ་པོ་ལ་ཀྲྀ་ཏྲ་རྣམས་ཏེ་བྱེད་པ་པོ་དང་ལས་ལ་ཀྲྀ་ཏྱ་རྣམས་ཞེས་ཨཱ་གསུངས་པའི་དོན་འགྲེལ་པ་ཚིག་གི་ཟླ་བ་ལས། བྱེད་པ་པོ་དང་ལས་ཀྱི་དོན་ལ་བསྒྲུབས་པའི་ཏ་བྱ་ལ་སོགས་པ་ཀྲྀ་ཏྱའི་མཐའ་ཅན་རྣམས་བརྗོད་བྱའི་རྟགས་སུ་འགྱུར་རོ། །ཞེས་དཔེར་བརྗོད་པ་དང་བཅས་གསུངས་པ་ལྟར། འདིར་སྐྱེས་པའི་རྟགས་ལྟར་སྲ་རྣམ་བཅད་དུ་བསྒྲུབས་པས། སུ་ཏོཥྱཿཤིན་ཏུ་ཚིམས་པ། མེ་ཞེས་པ་དང་། བྷ་བ་ནི་སྔར་ལྟར། སུ་སྔོན་མའི་པུ་ཥ་རྒྱས་པ་ལའོ་ཞེས་པའི་བྱིངས་ལའང་གྷྱ་གྱིས་བཤད་མ་ཐག་པ་ལྟར་བསྒྲུབས་པས། སུ་ཏོ་ཥྱཿ ཤིན་ཏུ་རྒྱས་པ། མེ་བྷ་བ་སྔར་དང་འདྲ། ཨ་ནུ་སྔོན་མའི་རཉྫ་ཚོས་ལའོ། །ཞེས་པར། དངོས་པོ་དང་ལས་དག་ལ་ཀྲྀ་ཏྱ་ཁལྲ་ཀྟའི་དོན་རྣམས་སོ་ཞེས་པ་གཞིར་བཞག་ནས། ནིཥྛཱའོ་ཞེས་པས་ཀྟ་བྱིན། བྱ
Chinese
གྲཱྀ་ཛྙ་等字要给予适合的ཀ་。ཀ་去除特殊含义，词干末尾的ཨ་去除，引导至后缀的ཨ་。对于表示属性意义的词，适合第一人称。 给予སི་后，去除后面的ཨི་。用“ནཱ་རེ་ཕ་和སྲ་是言语的区分”来区分སྲ་，དྲྀ་ཌྷཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བརྟན་པ།（坚定）。བ་རི་བྲྀཌྷ་བྲཌྷ་是具有本质和力量的意思，词缀的དྲྀཌྡྷ་与此形状相同，但在此处不适用。ཨ་སུ་是投掷，从中给予མ་དི་ཀྲ་。ཨསྨདྲ་是“我”的意思，是ཀྲྀ་ཏྲ་པ。对于完全给予的意义，用第四人称的ངེ་。ངེ་适合于ཏུ་བྷྱཾ་མ་ཧྱཾ་，ཨསྨདྲ་与格结合，将མ་ཧྱ་转换为མ་ཏུ་，再次从词中超越，因为ཏྭ་དྲ་མད་等同于ཏེ་མེ་སྟེ་。将མ་ཧྱཾ转换为མེ་，མེ།意思是“对于我”。བྷཱུ་是存在的意思。像之前一样，用第五人称的ཧི་和ཨནྲ་བི。词干末尾的ནཱ་མིའི་具有 गुण（梵文，天城体，IAST，含义）的性质ཨོ。ཨོ་ཨ་ནྲའོ་连接界限，引导至ཨ་。ཧི་消失，བྷ་བ།（成为），是祈使句。སུ་是前缀，ཏུ་ཥ་是喜悦的意思，放置ཨཱ་这个词干后，去除ས་ནྲ་ཨ་。从元音字母和辅音结尾给予གྷྱ་ྲའོ་，表示行为的对象。ྲ་具有像ཨི་ཙྲ་一样变化的意思，去除གྷྲ་的特殊含义。ཀུ་ཙ་ཨཱ་等的ཨིནྲ་ཨི་ཙྲ་ཨཊྲ་等不是ཀྲཱི་ཏྲ་པ，这是禁止的知识。ཨུ་པ་དྷཱ་ནཱ་མིནྲ་也适合，词干的ཨུ་具有 गुण（梵文，天城体，IAST，含义）的性质ཨོ。为了表示属性的意义，给予སི་。不死狮子的。名字不是施作者，对于施作者是ཀྲྀ་ཏྲ་，对于施作者和行为的对象是ཀྲྀ་ཏྱ་，如ཨཱ་所说，词的解释是词的月亮。如所说，对于施作者和行为的对象，所完成的ཏ་བྱ་等ཀྲྀ་ཏྱའི་结尾会成为所表达的属性。正如所举的例子一样。在这里，像出生的属性一样，完成了སྲ་的区分。སུ་ཏོཥྱཿ非常满足。མེ་这个词和བྷ་བ་像之前一样。对于སུ་前缀的པུ་ཥ་增长的意思的词干，也像之前所说的那样完成གྷྱ་。སུ་ཏོ་ཥྱཿ非常增长。མེ་བྷ་བ་和之前一样。ཨ་ནུ་是前缀，རཉྫ་是染色的意思。对于事物和行为的对象，ཀྲྀ་ཏྱ་ཁལྲ་ཀྟའི་具有这些意义，以此为基础。用ནིཥྛཱའོ་给予ཀྟ་。
English
The letter 'ka' should be given appropriately to grhi-jna etc. Remove the special meaning of 'ka', remove the 'a' at the end of the stem, and lead to the 'a' of the suffix. For words that indicate the meaning of attributes, the first person is appropriate. After giving 'si', remove the following 'i'. Use "nare pha and sra are distinctions of speech" to distinguish 'sra', dr̥ḍhaḥ (Sanskrit, Devanagari, IAST, meaning: firm). bari br̥ḍha braḍha means having essence and power, the suffix dr̥ḍḍha with this same shape is not applicable here. Asu is throwing, from which madi-kra is given. Asmadra means "I", it is kr̥tra-pa. For the meaning of complete giving, use the fourth person 'nge'. 'Nge' is suitable for tubhyaṁ mahyaṁ, asmadra is combined with the case, mahya is converted to matu, and again transcends from the word, because tva-dra-mad is equivalent to te-me-ste. Convert mahyaṁ to me, me means "for me". Bhū means existence. As before, use the fifth person 'hi' and 'anra-bi'. The end of nāmi has the quality of guṇa (Sanskrit, Devanagari, IAST, meaning) 'o'. O-a-nrao connect the boundary and lead to 'a'. 'Hi' disappears, bhava (become), is an imperative sentence. Su is a prefix, tuṣa means joy, after placing the stem 'ā', remove sa-nra-a. From vowel letters and consonant endings, give ghyao to indicate the object of action. Tra has the meaning of changing like i-tra, remove the special meaning of ghra. Intra i-tra atra etc. of ku-ca ā etc. are not krītra-pa, this is prohibited knowledge. Upadhā nāminra is also suitable, the stem's 'u' has the quality of guṇa (Sanskrit, Devanagari, IAST, meaning) 'o'. To indicate the meaning of attributes, give 'si'. Of the immortal lion. The name is not the doer, for the doer it is kr̥tra, for the doer and the object of action it is kr̥tya, as said by ā, the explanation of the word is the moon of the word. As said, for the doer and the object of action, the completed ta-bya etc. endings of kr̥tya will become the expressed attributes. Just like the example given. Here, like the attribute of birth, the distinction of sra is completed. Su-toṣyaḥ very satisfied. The word me and bhava are like before. For the stem of su prefix puṣa meaning growth, ghya is also completed as said before. Su-toṣyaḥ very growth. Me bhava is the same as before. Anu is a prefix, ranja means dyeing. For things and objects of action, kr̥tya khala kta have these meanings, based on this. Use niṣṭhao to give kta.