English
Gsu pī bā. Suṣṭa pibati. Rab tu thungs so. This means, completely drank. ༈ Dā ba nip. Ip phyis dā ban bhū ri gong. Si. U pa dhā ring. Nan si gnyis sbas so. Bhū ri dā bā. ༈ As it is said, it can also be seen from some others. ༈ It is said that sth and bā and dā etc., not only at the end of ā, but also on words that are not at the end of ā, ma nip etc. are added. ༈ Kṛ ma nip. As before, ṛ becomes ar. Su as before. Si. U pa dhā long vowel. Both disappear. Su karmā. Did a good deed. ༈ Suṣṭu ka roti. means. ༈ Śrī ma nip, complete it like kṛ. Suṣṭa śṛ noti. Heard well. ༈ In this sense, it is Su śarmā. ༈ Kvi paḥ. Is kvip. ༈ After all stems, when the kvip suffix is appropriate, it can appear. H sva sya pi ti kṛ ti tuk. Tuk is added to the pit of short kṛt. ༈ If the short vowel ending of the stem is followed by a pit belonging to the kṛt suffix, then the āgama of tuk is given. Having said the pit of kṛta, it is not rnam dbye si etc. or the pit of ti etc. Kvip. Kvip also. ༈ The kvip suffix is k b ip, although it is a combination of four letters, all are removed. This method of removal is called "Apahāti Kuntu Jyom" (destruction everywhere). ༈ That is to say, kṛ kvip, kvip is removed all at once. In the Kalāpa system, the four letters of kvip are removed with each sūtra, but here only the sentence "kvep also" is used. Kṛ tu k. Karma in front. Tu. K gi K connects after. U expresses meaning. Si remove. Karma kṛt. Karma ke roti. Do business. ༈ Similarly, Agni ciñ. Kvip remove. Tuk and uk disappear. T remains. Si disappears. Agni cit. Agni ci note. Piling firewood. ༈ Stu kvip does not appear, tuk and uk are removed. Deva in front. Si disappears. De bstu ta. De vaṁ stauti. Praise the gods. ༈ Although there is kvip, an example of not having the tuk suffix is: ༈ Similarly, ༈ Pā kvip has no tuk. Soma in front. Si separate. Soma pāḥ. Similarly, Dṛś kvip disappears. Si remove. Ś k sarva in front. Sarva dṛk. See everything. Sarva paśyati. ༈ Śṛñ, listen like speaking. ༈ Śrī kvip. As it is said, in prccha etc., the long vowel is also. ༈ It is said that śrī su in front, si disappears, su ś
English
rī. Auspicious companion. ༈ About reality. Root प्रच्छ, क्विप् disappears, च, श, ष, र, ज etc. become च, ष. ष becomes ड, ड also becomes ट. प्र, च etc. become long. tattvaprāṭ, tattvaprāḍ, asking about reality. ༈ Similarly, वच क्विप् disappears, चु becomes कु. च becomes क, or क becomes ग, स् disappears, वाग्, वाक्, choice. For औ and जस्, वाचौ, वाचः. ༈ As it is said, क्विप् for them is the long sound of transformation, नह् also. As it is said, नह् is bondage. नह् क्विप् disappears, उ, प in front. Long sound of transformation, नह् also, therefore पा is a long sound. When स्, ह becomes ध. ༈ ह ध, ध त, स् disappears, उ, बा, न, त completed. This is also the name of shoes. उप समीपे नह्यते, approaching and creating. It is also translated like this. ༈ Again, कृ क्विप् disappears. Giving स् suffix, इर् of ऋ. री becomes इर्, saying two roots. Giving स्, कृ, कृस्, स् appears, initial ह, स etc., र before disappears, इ, उ, र, ब etc. make the following की long. Because य disappears, therefore the vowel अ of स् disappears. स् has no vowel. क is the previous च. स् and र mixed, the vowel र of the final स् is separated. क, ट in front. kaṭacikīḥ, weaving root. Meaning kaṭaṃ cikīrṣati. ༈ For औ and जस् etc., स् does not change. स् ष औ and अस् guide kaṭacikirṣau, kaṭacikirṣaḥ. ༈ ध्यै is thinking. As it is said, for the क्विप् of ध्यै etc., correct transformation again is also a long sound. For the root of ध्यै etc., if क्विप् appears, then सम्प्रसारण appears, and it is not a short sound but a long sound. ध्यै क्विप्, all become धि. ध् यै separated. सम्प्रसारण is universal. य itself becomes इ short sound, but here य and vowel ऐ both combine to become ई long sound. ध् ई appears and guides. सु in front. स् separated. sudhīḥ, completely thinking or well thinking. ༈ दृशेष्टकसकौचौपमानेकर्ये. दृश् also has टक्, सक्, is the function of metaphor. For the root दृश् etc., if word marks such as सर्ब are placed in front, then any one of the suffixes टक् and सक् appears. And the word "also" indicates that क्विप् will also appear. Giving any one of these three suffixes is the same. The meaning is that the metaphor is close.
English
For example, for a person who has not seen gold, it is like brass other than gold. If you ask what gold looks like, they will say it looks like brass. dṛś ṭak (Sanskrit Devanagari: दृश् टक्, Sanskrit Roman transliteration: dṛś ṭak, literal Chinese meaning: see, suffix) is placed. Among the sarva words, anya comes first. k ṭ is removed, a is kept, ś is drawn to a, a sarva, so sarva etc. become āo. ṭak sak kvip (Sanskrit Devanagari: टक् सक क्विप्, Sanskrit Roman transliteration: ṭak sak kvip, literal Chinese meaning: suffix, suffix, suffix) When these suffixes occur, the end of the previously placed sarva etc. becomes a long ā. Here, the nya of anya becomes a long sound, si is used for distinction, anya iva dṛśyate. It looks like something else. The meaning is anyā dṛśaḥ. Again, using dṛś (Sanskrit Devanagari: दृश्, Sanskrit Roman transliteration: dṛś, literal Chinese meaning: see) plus k k (Sanskrit Devanagari: क, Sanskrit Roman transliteration: ka, literal Chinese meaning: ka) is removed, anya comes first, sarva etc. become āo. Therefore, nya becomes a long sound. cha śa ṣa ra ja (Sanskrit Devanagari: , Sanskrit Roman transliteration: , literal Chinese meaning: ) etc., ś ṣ. kuha (Sanskrit Devanagari: कुह, Sanskrit Roman transliteration: kuha, literal Chinese meaning: deception) etc., the sa of the ṣa k suffix becomes ṣa k ṣa kṣa, si is used for distinction, anyadṛkṣaḥ. anya dṛś kvip disappears, nya becomes long, ś ka. si is removed, anyādṛkṛ. From dṛś associated with tat (Sanskrit Devanagari: तत्, Sanskrit Roman transliteration: tat, literal Chinese meaning: that), dṛś ṭak k and ṭ disappear, tat (Sanskrit Devanagari: तत्, Sanskrit Roman transliteration: tat, literal Chinese meaning: that) comes first among the sarva words. Here, the vowel of tat is a short a, and finally, relying on t without a vowel, it becomes a long ā, t is drawn to ā, ś is drawn, si is used for distinction, tā dṛśaḥ. This explains the category. In tat dṛś kas, k disappears, ś k. sa ṣa. at ā. si is used for distinction, tā dṛkṣaḥ. In ta tat dṛś kvip si, kvip disappears, at ā. aś k. ha sa la si disappears, tā dṛg. That's how it is. The method of word formation is the same as this, place āsmat before dṛśi. āsmat is converted to mat, the first ā of sarva etc. is mata, which becomes mā, this is the special thing. mā dṛśaḥ. mā dṛkṣaḥ. mādṛk. That's how it is. The ṭa of the suffix ṭak is followed by īp, indicating the meaning that a feminine suffix can be given. dṛś ṭak k and ṭra disappear, a is kept. Then ś is drawn out, saying ta tat comes first, give īp to tā dṛś, p merges, a and i combine, the vowel a of śai is not obvious, draw to ī, si disappears, tā dṛśī. Similarly, āsmat is converted to mat, which is mā ṭak īb. mā dṛśī. anya long ā. ṭa k īp. anyā dṛśī. ki midamoḥ kīśau. kim and idam are kī and īśo. In the case of the three suffixes such as ṭek, if there is a symbol or sound kim among the sarva words before the root dṛśi, then kī becomes a long sound, and if there is idam, then
English
Convert to ཨཱི་ཤ྄་. ka i ba dṛśya ti. How does it appear? This is how it is accomplished. ༈ kim dṛś ṭak (梵文天城體：किम् दृश् टक्，梵文羅馬轉寫：kimdṛśṭak，What is it like?). With this sutra of kim, kim is converted to kā. kā dṛś is derived. si is separated. kā dṛśaḥ. kā dṛkṣaḥ. kā dṛk. dṛś ṭak idam above. idam is converted to ཨཱི་ཤ྄་. The letter śa has other special meanings. a ya mi ba dṛśya te. It appears like this. For that, ī dṛśaḥ. ī dṛkṣaḥ. ī dṛkra, all as above. If ī dṛś ṭak and īp are given, it is the same as above. ī dṛśī vārtā. This story is known to be like this. As it is said, for bhava t, etc., it is said that the initial ṭi of ṭak, etc., is long for the meaning of being in the form of dṛś. dṛś ṭak. The ṭi of a bat is at. That is converted to ā. bhavāś is combined with a. si is separated. bhavādṛśaḥ. bhavā dṛkṣaḥ. bhavā dṛk. bhavā ni ba dṛśya te. It is known to be like you. ༈ ṇi ni rā tī te. ṇi ni is for the past. For any base, the suffix ṇi ni is given for the meaning of past tense and for the meaning of morality. ṇ is the meaning of increase, and the actual suffix related to the following i of n is in. ༈ Also, like this, yaj ṇi ni is placed. The latter i and ṇ disappear. yaj in. Increase first. ba ā te yāj occurs. Derived. yājinn agniṣṭo. ma is placed before. si in, etc., are lengthened by si lao. The upadhā type zī becomes long. si vyi n ya nga vyi. The gods are worshipped by the work of fire. agniṣṭo ma yājī. It is the past tense of having finished worshipping. pra j ṇi ni in. Increase first. Derived. pra above. si. zī long, si and n disappear. p brājī. Completely abandoning. It is the meaning of morality. ༈ bhuj ṇi ni. bhuj in, although increase is obtained, here it is a quality. Derived bhojinn uṣma above si upadhā long. si and n disappear. uṣṇaṃ bhukta van. Hot food was eaten. For that meaning, uṣma bhojī. ༈ kvip ba nip ḍāḥ. kvip, ba nip, and ḍa are all. For the meaning of past tense and morality, the suffixes kvap, ba nipa, and ḍa are applied. Although kvip is pit, it is necessary to remove everything at once. ba nip does the work of pit.
Chinese
缘起之间，伊特、阿特、伊特西生起。引导，分别。伊提塔，成为轮转。阿塔提，如是说。 ༈斯塔克塔伊特，斯塔鲁行。伊见，阿亚拉。引导，斯西提塔，安住也。如是说。 ༈夏姆克塔伊特无。夏姆诸部的长音也。如是说，以根本的长音，夏姆啊若。斯分别，香塔，成就，沙塔塔，身体变化的差别而已。香坦普拉巴，寂静获得。夏玛亚提，令寂静之义。 ༈成就之理，仅此，达姆克塔者。丹塔，达玛雅塔，令调伏也。 ༈克托巴塞特，伊特具足，克塔亦然。如上所说之阿提塔，斯提塔等，非为特例，伊特亦有之克塔生起。根本作功德与否，选择也。缘起吉特之名者，舍弃功德，故为自性。吉特非者，功德也。 ༈迪宇塔特伊特克塔，如是安立。嘎与塔逝。近转变，若将普拉视为吉特，则无功德。普拉迪宇提塔。若不视为吉特，则有功德。普拉迪宇提塔。普拉迪宇塔提斯玛，极明亮而住。迪宇坦普拉普塔，获得光明也。 ༈巴德克塔伊特，作桑普拉萨拉纳，故将巴字转为乌字。乌德伊特西生起，如前。乌提塔，乌达扬普拉普塔，于言说之时生起也。如是说。 ༈如是，如德伊特克塔者。如迪塔，又，若迪塔。若达南普拉巴。 ༈姆什伊特克塔者。莫西塔，又，木什塔。木什亚提斯玛，盗贼住也。如是之义。 ༈格拉哈艾特克塔，安立，格拉哈诸部之伊特也。如是，伊特之伊为长音。吉特者，复又正确转变，格拉格日如是行。吉特非者，不如此行。格日哈提塔，格拉哈提。义为格日哈亚提斯玛，被执持也。 ༈努德，令作之义。努德伊特克塔。诺德提。努迪塔，如前。努迪亚斯提斯玛，令作也。 ༈比德伊特克塔。贝迪塔，比迪亚提斯玛，能知也。吉塔，吉特也。根本乌字结尾者，日字结尾者，及师日之根本，从此等之外，缘起吉特之名之克塔等生起时，不给予伊特阿嘎玛之缘起。日结尾之例，普日特克塔斯西者。普日塔。如是行。
English
Between conditions, IT, AT, IT-si arise. Guide, separate. ITitah, becomes rotation. Ata-ti, thus said. ༈ Stha-kta-it, stha-ru goes. I see, A-yala. Guide, Si-sthitaḥ, dwells. Thus said. ༈ Sham-kta-it none. Sham's long sound. As it is said, with the fundamental long sound, Sham a-ro. Si separate, Shanta, accomplished, Shatanta, just a difference in body change. Shantampra-bha, tranquility attained. Sham-ya-ti, meaning to pacify. ༈ The method of accomplishment, only this, Dam-kta. Danta, Da-maya-ta, to tame. ༈ Kto-ba-se-t, it complete, kta also. As mentioned above, A-ti-ta, Sthi-ta, etc., are not exceptions, it also has kta arising. Whether the root does merit or not, it is a choice. The one named Kit of origination, abandoning merit, is therefore self-existent. Kit not, merit also. ༈ Dyu-tat-it-kta, thus established. Ka and Ta gone. Near transformation, if Pra is considered Kit, there is no merit. Pra-dyu-ti-taḥ. If not considered Kit, there is merit. Pra-dyo-ti-taḥ. Pra-dyo-ta-te-sma, dwells brightly. Dyu-tampra-pta, attaining light. ༈ Bad-kta-it, doing Sampra-sarana, therefore transforming the letter Ba into the letter U. Ud-it-si arises, as before. U-ti-taḥ, U-dayam-prapta, arises at the time of speaking. As it is said. ༈ Similarly, Rud-it-kta. Ru-di-taḥ, or, Ro-di-taḥ. Rodanam-pra-bha. ༈ Mush-it-kta. Mo-shi-taḥ, or, Mu-shi-taḥ. Mu-shya-te-sma, the thief dwells. The meaning of this. ༈ Graha-ait-kta, established, it of Graha's parts. Thus, the I of it is a long sound. Kit, again correctly transformed, Gra-gri goes like this. Kit not, does not go like this. Gri-hi-taḥ, Gra-hi-taḥ. The meaning is Gri-hya-te-sma, being held. ༈ Nud, the meaning of causing to do. Nud-it-kta. No-de-ti. Nu-di-taḥ, as before. Nu-dya-sti-sma, causing to do. ༈ Bid-it-kta. Be-di-taḥ, Bi-dya-te-sma, able to know. Ki-taḥ, Kit also. The root ending in the letter U, the root ending in the letter Ri, and the root of Shri, from these, when the Kta, etc., named Kit of origination, arises, it does not give the condition of It Agama. An example of the Ri ending, Prit-kta-si. Prit-taḥ. Thus it goes.