English
Causation of 'a'. The quality 'tse e ay'. Sam is placed before. Si is separated. Sanchaya. Samchiyat. To collect. To be happy. Thus it is. Then. Ni is about obtaining. Ni is the na of ni. Ni a quality. Ne ay. Si. Separated naya. Niyate. To be obtained. Then. Naya, accomplish it just like that. Ut is the end of the first of the upper group. Since one's own fifth goes to the fifth of the other, t is drawn to n. Unnaya. High. Stu a quality. Sto ab si stava. Then. Nri is about moving in various ways. Nri a quality ar is drawn si. Nara. Then. Nara, meaning human. Nri yate means to move. That is also its meaning. Vikshe byate kama bhih. It means that desires and so on move. Then. Madam. About mada. The root mad and so on also become a cause of 'a'. That is only for things that are not agents of meaning. Madi is about being happy. I is the meaning of expression. Mad a is drawn si. Madah is accomplished. Pramatyate 'nena. This is very pleasing. Pra before. Pramada. Very intoxicated. Anaya pa pramada. This is completely arrogant. In that case, if ghan is given, it does not increase. Ma si a mada pramada. Pana ghan a. The first is short. Pana a. Si. Panah. Vanyat means to trade. Then. Sham a is drawn. Si. Shamah. Dam a si. Damah. Yam a is drawn si. Yamah. Dip a that quality is drawn. Si. Devah. Dibyate vishva mani na. This means to play with various things. That's it. Then. Shi ny is about binding. Shi a quality. She. Ay. Bi before. Bi sh a ya si is drawn. Vishaya. Vishe she. Na. Si. Yata. Binding with distinction. That is, it is a binding of various distinctions such as objects, forms, sounds, etc. Then. Muktau ghanah. About the ghana of mukta. That is, mukta means solid, completely cutting, and also mixing, but here it is the first two. The cause 'a' is also applied to the root ghan, which is related to those two meanings. Ghan is the name transformed from han to ghan. This is also about the meaning of things. Han a han ghan. Went to. Drawn dadhi gong si dadhi ghanah. Kathinam dadhi. Thick yogurt, meaning solid. Then. Han a ghan saindha. Pa. Gong. Drawn. Separated. Saindhava ghanah. Parichedanam saindhavam. Cutting salt. Thus it is. Then. Varna viparyash cha. Ya
English
Naṭa. Tsha sa. Sa sha. Drangs si. Viṣaṇaḥ (Tibetan, Devanagari, viṣaṇaḥ, horn). It means to pervade. Here, it seems that pra and bi have gained merit, but they have not actually gained it. ༈ Ya-ja-na-ṭa. Ṭa gone. Sa-tu-ni-sha-tsu are all sha-tsu. Because ja is seen, the letter nya becomes the letter ya on the other side. Ja drangs. Jña si. Yajñaḥ (Tibetan, Devanagari, yajñaḥ, sacrifice). Ijyate. It is worshipped. Thus, ṭa has been explained. ༈ Now, ki will be explained. The suffix ki is given to the root dhā. Ka is removed, and i is placed. The letter ā of ā-ta without a-pa is removed. Thus, the long ā of dhā disappears. The i of the suffix is drawn. Dhi appears. Bi is prefixed. Si is separated. Vidhiḥ (Tibetan, Devanagari, vidhiḥ, rule). Vidhāyata. It is a ritual or holding in the mind. ༈ The other is similar to that. Saṃ instead of bi. Saṃ-dhe saṃ-dhi-yate. It brings together. It connects two. That is what it means. ༈ The same as that, āṅ instead of bi. Ādhiḥ (Tibetan, Devanagari, ādhiḥ, pledge). Adhi-yata. Custom or holding a boundary. ༈ Also, in one way of forming dhi, ni is prefixed. Ni-dhi. Before that, am-bhas is placed and separated. That is u-o. Ambho-nidhiḥ (Tibetan, Devanagari, ambhonidhiḥ, reservoir). Ambho-nidhi-yate yat. Where it is born from water. It is said. However, it is well-known as a water treasure. For example, there is something called so'mbho-nidhi. Sa ambho appears. It is water-born. ༈ Bhā-vo yuṭ. Yuṭ for things. The suffix yuṭ is also given to roots for the meaning of things. Kṛ-yuṭ is placed. Ṭ is removed. Yu is changed to ana. Ṛ is drawn as ata. Na-ṇa-si am karaṇaṃ. Kṛ-yate anena. This is what does the action. ༈ Hṛ-ṇya haraṇi instead of kṛ. Hṛ-yate anena. This is the one who steals. ༈ Hu, the root of giving, yuṭ ana. Quality. O ab. Hab ana si havanaṃ. Hū-yate anena. This is the one who performs the burnt offering. Bhūṣ yuṭ ana is drawn. Ṣa-ra-ṛi etc. Si am. Bhūṣaṇam (Tibetan, Devanagari, bhūṣaṇam, ornament). Bhūṣyati anena. This is the one who adorns. ༈ Bha ana si is drawn, hanaṃ. Uhyate anena. This is what has become obtained. ༈ Dā yuṭ ana is similar and long. Si am. Hanaṃ. ༈ Duṣ yuṭ ana śam are all long. Thus, the vowel of the root is long. Drangs ṣa-ra-ṛi etc. Si am. Dūṣaṇam (Tibetan, Devanagari, dūṣaṇam, reproach). Dūṣyate anena. This is where suffering will arise. ༈ Ut sthā deḥ sa lopaḥ. Sa is removed for ut sthā etc. When yuṭ is given to the root sthā etc., ut comes before and the beginning...
English
That's it. ༈ Transform "ཥྛཱ་ཡུཊ྄་ཨ་ན་" into "སྠཱ་རུ". "ཨུཏ྄" is above "སྠཱ་", which is the head of "ས྄". "ཨ་ན་" is similar to a long vowel. Si am. Utthānaṃ (उत्थानं, Utthānaṃ, rising). It is the upper position, like a bird's nest. ༈ "སྟཾ་བྷྲཡུཊ྄ཨ་ན". "ཨུཏ྄" is above, "ས྄" disappears. Si am. Uttambhanaṃ (उत्तम ्भनं, Uttambhanaṃ, pillar). It is the upper pillar. ༈ Sādhanāṃ dhārayośca. It is also the same for the means of practice and the object of reliance. For the meaning of the means of practice and the object of reliance, the suffix of "ཡུཊ྄" is added to the root. Pacyate anena. The act of cooking is accomplished through this. That is the meaning. ༈ Pac yuṭ a na. Guide. Si. Pacanaḥ (पचनः, pacanaḥ, cooker). Complete. Pacanaḥ agni. Pacano'gniḥ. Fire is the means of practice for cooking. ༈ Pacyate 'pasyāṃ. This is called cooking. Here is the cook. ༈ Pacanaḥ thālī. Distinguish, guide "ས྄", pacana sthālī. Cooked in a pot. That's the meaning. ༈ Īṣa duḥ suṣu khalyaṭ. For Īṣa duḥ su, etc., use khal and yuṭ. The roots Īṣat and duḥ and su, etc., are added with the suffixes khal and yuṭ. The "la" in the suffix khal is to understand the difference between the ni suffixes, "kha" is to understand the meaning of merit, and it also gives the meaning of muk āgama. ༈ That is, place Īṣat āḍhya. Tat dat. Guide a la. Īṣa dāḍhya. For this word, give num, u and m disappear. Na is a nasal sound. Īṣa dāḍhyaṃ appears. Place bhū khal. Kha and la disappear. Place a, bhū becomes bho. O becomes ab. After guiding, it becomes bhava. Si is the distinction. Īṣa dāḍhyaṃ bhavaḥ. Very little truth. That is, Īṣa dāḍhyaṃ bhūyate anena. This means that it appears slightly. Īṣat and alpa and sulpa are all names for a little. ༈ Duḥ āḍhya num. Place bhū khal, etc. Distinguish. Ra num is a nasal sound. Khal a merit ab are guided separately. Si is the distinction. Du rāḍhyaṃ bhavaḥ. Complete. Dukhena aḍhyaṃ dhāyate anena. This has become the possessor of suffering. ༈ Kṛ khal a. Ṛ becomes ar. Guide. Si. Karaḥ (करः, karaḥ, doer). Place Īṣa dāḍhyaṃ above. Place Īṣa dā above. Īṣa dāḍhyaṃ karaḥ. Do a little bit. ༈ That is, for the completed karaḥ, place Īṣat above. Īṣatkarah. ༈ Also, like before, place kṛ khal karaḥ in front. Distinguish s. Guide ṣ to ka. Duṣkaraḥ (दुष्करः, duṣkaraḥ, difficult to do). Dukhena kṛyate. Is the one who does painful things. ༈ Karaḥ is the same as before. Place su in front. Su kara. Sukhena kṛyate. Is the one who does happy things. ༈ Yudha saṃp hā.
English
Re. It is about striking greatly in Yudha. Yudha-yut is placed. T is lost. Yu is repeated in A. Quality. Yodha is drawn. Duḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is separated above. R is drawn. Si. Duryodhana. Difficult to fight, Duḥkhena yodhayituṁ śakyaḥ. Able to cause suffering in battle. Furthermore, if Su is placed above instead of Duḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Su-yodhana. Easy to fight. Sukhena yodhanayituṁ śakyaḥ. Able to fight easily in battles. Furthermore, Ta-vyānīyau. Ta-vya and ānīya. In the sense of showing the future tense, the suffixes ta-vya and ānīya are applied to the base bhū etc. Furthermore, the term bhū-ta-vya is placed, and iṭ occurs in between. The quality is o-av. Bh-av-it-vya-si occurs. It is drawn sequentially. Si-am. Bhavitavyam. Furthermore, bhū-ānīya is placed. The quality is av. Bh-av-ānīya-si is drawn. Separation. Bhavanīyaḥ. It will occur. It will become true. That is the meaning. Bhūyāt. It will occur. That is also the meaning. Furthermore, ās is about dwelling. Ās-ta-vya, iṭ in between. Ās-it-vya-si is drawn. Am. Āsitavyam. It will become a dwelling place. That is the meaning. Furthermore, kṛ-ta-vya is placed, ṛ-ar is drawn. Si-am. Kartavyam. Kriyate. It will be done. That is the meaning. Furthermore, kṛ-ānīya. Ar is drawn. Na-ṇa. Si-am. Karaṇīyam. The meaning is similar to the previous one. Furthermore, it is about the iṭ of grah etc. It is said that the ī of iṭ becomes long. Grah-ta-vya is placed. In between, the ī of iṭ becomes long. Grah-īt-vya-si occurs. It is drawn. Grahītavyam. Gṛhyate. It will be seized. Pṛñ is about concealing accurately. Vṛt-vya, the ī of iṭ is long in between. Ṛ-ar, var-īt-vya occurs. Si-am. Varītavyam. Varituṁ yogyaṁ. The application of what will be concealed. Furthermore, svarādyaḥ. Ya from vowels. The ya letter becomes a suffix to bases ending in vowels. Kṣe is about binding. Kṣe-ya is placed. Si-am. Kṣeyam. Kṣetuṁ yogyaṁ. Binding by contact. Furthermore, ji-ya is placed. Quality, si-am. Jeyam. Jetuṁ yogyaṁ. The assembly of the victorious. Furthermore, ci-ya is placed. Quality, si. Ceyam. Cetuṁ yogyaṁ, it applies to assembly, preparation, accumulation, or happiness. Ṇīñ-ya, ṇa becomes na. Quality. Si. Neyam. Netuṁ yogyaṁ. The application of what has not been obtained. Neyam, in the natural language, is called Agava, and it is also said to be the name of a fort that has been obtained by force. Furthermore, as it is said, kṣayya and ja
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Tsyam. Able to be liked, able to be desired, able to be beautiful. Īcātaḥ. Āt la ī yang ngo. If a stem ending in the letter ā is followed by the suffix ya, the ā at the end of the stem will change to the letter ī. ༈. Place dāya, the long ā of dā becomes ī. Guṇa (梵文天城体，guṇa，梵文罗马拟音，guṇa，Virtue). Si. Deyaṃ. Dātuṃ yogyaṃ, a collection of giving. ༈. Place jñaya. Ā ī. Ī e. Si. Jñeyaṃ. Jñātuṃ yogyaṃ, the combination of knowing. ༈. Place pāya. Ā ī e si. Peyaṃ. Pātuṃ yogyaṃ, the combination of drinking. ༈. Ṛ ha sāntāṅghyaṇ. Ghyan comes from the end of ṛ and ha. The stem ends in ṛ and hasa, that is, when it ends in a clear consonant, the suffix ghyan is added, for the meaning of things, etc. ༈. Place something called kṛghyan. Ṇ means increase, gha means interruption, and ya itself is a suffix. Ṛ becoming ār is an increase. Derived. Si. Kāryaṃ. Kartuṃ yogyaṃ, a collection of things to be done, that is, work. ༈. Bṛñ means to cover. Place bṛ ghyan ya, which is an increase, ṛ becomes ār, derived. Si. Bāryaṃ. Bārayituṃ yogyaṃ, the combination of obstructing covering. ༈. Bac ghyāṇ ya. Increase. As before. Bācyaṃ. Baktuṃ yogyaṃ, the combination of speech. ༈. Badh ghyan. Ya increase. Bādhyaṃ. Bādhituṃ yogyaṃ, the combination of speaking truthfully. Bhū ghyan ya. Increase. Āb. As before. Bhābyaṃ. Bhavituṃ yogyaṃ, the collection of existence, truth, occurrence, wealth, share, goodness, etc. ༈. Hase means to laugh. Has ghyan ya. Increase. Derived. Si. Hāsyaṃ. Hasituṃ yogyaṃ, the combination or collection of laughter. Pac ghyan ya. Increase. Derived. Si. Pācyaṃ. Or ghit itself also has ka's kyaṅ. Cak, other similar. Pākyaṃ. These two have the same meaning, paktuṃ yogyaṃ, the combination of cooking. ༈. As it is said, whatever tadyas, etc., are closely related to the actions of things here, also apply to the offering ritual. Therefore, in the case of the meaning of things, tadya, etc., also apply to the meaning of offering actions. Tadya, etc. are: tadya inīya kyap ghyan ya, these are suffixes, and these are given the name kṛt. Five are actually mentioned here, and there are others as well. ༈. For example: place dṛś tadya. Ś ṣ. Taṭ. Ṛ Guṇa (梵文天城体，guṇa，梵文罗马拟音，guṇa，Virtue) ar. The jh of dṛś, etc. is ar ra. Therefore ar ra