English
As stated, whatever the gender, male, female, or hermaphrodite, or whatever the sign, or whatever the occurrence of the twenty-one inflections, it is permissible to apply चित् (Tibetan, Devanagari, cit, meaning thought), and what is not applicable after application is निपात (Tibetan, Devanagari, nipāta, meaning indeclinable). चित् (Tibetan, Devanagari, cit, meaning thought) etc., within this "etc." also includes the suffix of चन (Tibetan, Devanagari, can, meaning liking) etc. For example, कदाचित् (Tibetan, Devanagari, kadācit, meaning when) etc. Also, by adding चित् (Tibetan, Devanagari, cit, meaning thought) to कः (Tibetan, Devanagari, kaḥ, meaning who), it becomes कश्चित् (Tibetan, Devanagari, kaścit, meaning someone) etc. Also, क्वचित् (Tibetan, Devanagari, kvacit, meaning somewhere), क्वचन (Tibetan, Devanagari, kvacana, meaning somewhere), कुत्चित् (Tibetan, Devanagari, kutcit, meaning somewhere), कुहचित् (Tibetan, Devanagari, kuhacit, meaning somewhere) etc., can all be applied accordingly. ༈ तदधीनाकार्त्स्न्ययोर्बा सत् (Tibetan, Devanagari, tadadhīnākārtsnyayorbā sat, meaning belonging to his entirety), gathering his servants and all the retinue, सात् (Tibetan, Devanagari, sāt, meaning truth) can also be used. सात् (Tibetan, Devanagari, sāt, meaning truth) is given for the meaning of servants, for example, राज्ञा अधीन (Tibetan, Devanagari, rājñā adhīna, meaning the king's servants), without giving the सात् (Tibetan, Devanagari, sāt, meaning truth) suffix. If सात् (Tibetan, Devanagari, sāt, meaning truth) is given, राज्ञा (Tibetan, Devanagari, rājñā, meaning king) becomes राज (Tibetan, Devanagari, rāja, meaning king), अधीन (Tibetan, Devanagari, adhīna, meaning belonging to) is removed, सात् (Tibetan, Devanagari, sāt, meaning truth) itself remains, becoming राजसात् (Tibetan, Devanagari, rājasāt, meaning the king's truth), although the word changes, the meaning does not change, just like staying in the original place. ༈ सर्वं भस्म (Tibetan, Devanagari, sarvaṃ bhasma, meaning all ashes), adding सात् (Tibetan, Devanagari, sāt, meaning truth) to it, सर्वं (Tibetan, Devanagari, sarvaṃ, meaning all) is removed, becoming भस्मसात् (Tibetan, Devanagari, bhasmasāt, meaning reduced to ashes), सात् (Tibetan, Devanagari, sāt, meaning truth) is used for the meaning of complete gathering. ༈ Regarding the spoken words, accomplishing according to the meaning etc., or grasping the characteristics, or taking one from many, ऊरी उररि उररी (Tibetan, Devanagari, ūrī urari urarī, meaning promise) etc. are also निपात (Tibetan, Devanagari, nipāta, meaning indeclinable). ༈ The sound of सर्व (Tibetan, Devanagari, sarva, meaning all) expresses the meaning of time, सद्य (Tibetan, Devanagari, sadya, meaning immediately) etc., सद्य (Tibetan, Devanagari, sadya, meaning immediately), सपति (Tibetan, Devanagari, sapati, meaning immediately), देमाथ (Tibetan, Devanagari, demātha, meaning immediately) immediately or instantly, अद्य (Tibetan, Devanagari, adya, meaning today) today, अधुनादनि (Tibetan, Devanagari, adhunādani, meaning now) ईदानीं (Tibetan, Devanagari, īdānīṃ, meaning now) now, संप्रति (Tibetan, Devanagari, saṃprati, meaning now) now, सांप्रतं (Tibetan, Devanagari, sāṃprataṃ, meaning now) now, पूर्ब्बेद्युः (Tibetan, Devanagari, pūrbbedyuḥ, meaning yesterday) tomorrow, बरेद्युः (Tibetan, Devanagari, baredyuḥ, meaning the day after tomorrow) the day after tomorrow, अन्यद्युः (Tibetan, Devanagari, anyadyuḥ, meaning another day) the day after tomorrow etc. यदि (Tibetan, Devanagari, yadi, meaning if) when, यर्हि (Tibetan, Devanagari, yarhi, meaning when) when, तदि (Tibetan, Devanagari, tadi, meaning then) then, तर्हि (Tibetan, Devanagari, tarhi, meaning then). आसु (Tibetan, Devanagari, āsu, meaning quickly) quickly, शीघ्रं (Tibetan, Devanagari, śīghraṃ, meaning quickly) quickly, झटिति (Tibetan, Devanagari, jhaṭiti, meaning quickly) quickly, तूर्णा (Tibetan, Devanagari, tūrṇā, meaning quickly) etc., are also indeclinable words. प्रतिरूपसर्गः (Tibetan, Devanagari, pratirūpasargaḥ, meaning prefix), प्र (Tibetan, Devanagari, pra, meaning forward) etc. are prefixes. प्र (Tibetan, Devanagari, pra, meaning forward) etc. are: प्र (Tibetan, Devanagari, pra, meaning forward), परा (Tibetan, Devanagari, parā, meaning away), अव (Tibetan, Devanagari, ava, meaning down), सम् (Tibetan, Devanagari, sam, meaning together), अनु (Tibetan, Devanagari, anu, meaning follow), अव (Tibetan, Devanagari, ava, meaning down), नर् (Tibetan, Devanagari, nar, meaning man), दुर् (Tibetan, Devanagari, dur, meaning difficult), वि (Tibetan, Devanagari, vi, meaning separate), आङ् (Tibetan, Devanagari, āṅ, meaning towards), नि (Tibetan, Devanagari, ni, meaning into), अधि (Tibetan, Devanagari, adhi, meaning above), अवि (Tibetan, Devanagari, avi, meaning not), अति (Tibetan, Devanagari, ati, meaning beyond), सु (Tibetan, Devanagari, su, meaning good), उत् (Tibetan, Devanagari, ut, meaning up), अभि (Tibetan, Devanagari, abhi, meaning towards), प्रति (Tibetan, Devanagari, prati, meaning against), परि (Tibetan, Devanagari, pari, meaning around), उप (Tibetan, Devanagari, upa, meaning near), these are twenty prefixes, and similar in direction to prefixes is आवि (Tibetan, Devanagari, āvi, meaning manifest), making twenty-one in total. प्रग्धातोः (Tibetan, Devanagari, pragdhātoḥ, meaning before the root), before the root. These prefixes are mostly used to combine with the beginning of the root. तदव्ययं (Tibetan, Devanagari, tadavyayaṃ, meaning that is indeclinable), that is indeclinable. From च (Tibetan, Devanagari, ca, meaning and) etc. to प्र (Tibetan, Devanagari, pra, meaning forward) etc. are called indeclinable words. ༈ क्त्वाद्यन्तं च (Tibetan, Devanagari, ktvādyantaṃ ca, meaning words ending with ktvā), words ending with क्त्वा (Tibetan, Devanagari, ktvā, meaning having done) etc. are also. Thus, from च (Tibetan, Devanagari, ca, meaning and) to आवि (Tibetan, Devanagari, āvi, meaning manifest) are not only indeclinable words, but also कत्वा (Tibetan, Devanagari, katvā, meaning having done) etc. are also many indeclinable words. It will be explained below.
Chinese
然虽如此，仅是举例而言，是对于（ཌུཀྲྀཉ྄，梵文天城体：डु कृ ञ्，梵文罗马转写：ḍukṛñ，字面意思：作）进行。去除ཌུ་和ཉ྄，保留ཀྲྀ，给予ཀྟྭཱ་的后缀。如果ཀྲྀ没有被去除而保留，那么ཀྲྀ的ṛ गुण（ गुण，梵文天城体：गुण，梵文罗马转写：guṇa，字面意思： गुण）必须变成अ र्，但在此处，由于去除ཀ，ཀ本身存在，做了ཀྲྀ་ཏཱ་之后。同样地，ག་变成ཏྭ，ན་ཏྭ་礼拜之后，སྟུ་ཏྭ་赞颂之后，ད་ཏྟྭ་给予之后，དྲྀ་ཥྚྭ་看见之后，མ་ཏྭ་知道之后，等等。༈对于（ཌུཀྲྀཉ྄，梵文天城体：डु कृ ञ्，梵文罗马转写：ḍukṛñ，字面意思：作），给予ཀྲྀ་ཏུམ྄的后缀。ṛ गुण（ गुण，梵文天城体：गुण，梵文罗马转写：guṇa，字面意思： गुण）是为了做ཀ་རྟུཾ的意思，或者对于做。同样地，ག་ནྟུཾ对于去或者行走，ན་ཏུཾ礼拜，སྟོ་ཏུཾ赞颂，དཱ་ཏུཾ给予，མ་ནྡུཾ为了知道。等等。༈ཨ་བྱ་ཡཱདྦི་བྷཀྟེརླུཀ྄。从不变者那里，格位消失。在不变者的词类中，七个格位，三个数，二十一个全部消失。这是总体的说法。༈对于成为声音的不变者，特别地，格位不消失是可以做的，这是吠陀和词的成就，从प्रकृति（प्रकृति，梵文罗马转写：prakṛti）等等中解释。在不变者的词类中，没有丝毫的阳性、阴性、中性的区别的标志，只是全部都可以连接。所说：对于三个性是平等的，对于所有的格位也是，对于所有的词也是，无分别的那个是不变者。通过这个解释，没有性的区别。由于从任何事物都不会改变，所以被称为不变者。另外，必须这样理解，不变者的词类有无数个，但在此处只说了著名的那些。在汉文中，अव्ययी（अव्ययी，梵文罗马转写：avyayī）被称为不变者，即使给予了सि等等的格位后缀，也不会发生变化，因此被称为不变不灭。而且，一个词在不同的情况下也会出现各种各样的意思，因为意思不会穷尽，所以也称为不变者。༈另外，在汉文中，也称之为निपात（निपात，梵文罗马转写：nipāta），以前的译师们将निपात（निपात，梵文罗马转写：nipāta）翻译成词。然而，नि是确定的，पात是词，被说成是确定词的意思。确定之声的意思也是不会被后缀改变的意思。༈声音的场合，此处有ニपात（निपात，梵文罗马转写：nipāta）两种，ニपात（निपात，梵文罗马转写：nipāta）词的成就，和निपात（निपात，梵文罗马转写：nipāta）确定词的标志。
English
However, just to illustrate, it is about doing (ḍukṛñ, Devanagari: डु कृ ञ्, Roman transliteration: ḍukṛñ, literal meaning: to do). Remove ḍu and ñ, keep kṛ, give the suffix of ktvā. If kṛ is not removed and kept, then the ṛ guṇa (guṇa, Devanagari: गुण, Roman transliteration: guṇa, literal meaning: quality) of kṛ must become ar, but here, since k is removed, k itself remains, after doing kṛtā. Similarly, ga becomes tva, natva after prostrating, stutva after praising, datva after giving, dṛṣṭva after seeing, matva after knowing, and so on. ༈ For (ḍukṛñ, Devanagari: डु कृ ञ्, Roman transliteration: ḍukṛñ, literal meaning: to do), give the suffix of kṛtum. ṛ guṇa (guṇa, Devanagari: गुण, Roman transliteration: guṇa, literal meaning: quality) is for the purpose of doing kartum, or for doing. Similarly, gantum for going or walking, natum for prostrating, stotum for praising, datum for giving, mandum for knowing. And so on. ༈ avyayād vibhakter luk. From the indeclinable, the case endings disappear. In the category of indeclinables, all seven cases, three numbers, and twenty-one disappear. This is a general statement. ༈ For the indeclinable that has become sound, specifically, it is possible to make the case endings not disappear, this is the accomplishment of the Vedas and words, explained from prakṛti and so on. In the category of indeclinables, there is not even a slight difference in the marks of distinction between masculine, feminine, and neuter genders, it is only to be connected to all. It is said: For the three genders, it is equally the same, for all the case endings as well, for all the words as well, that which is without distinction is the indeclinable. Through this explanation, there is no distinction of gender. Since it does not change from anything, it is called indeclinable. Furthermore, it must be understood in this way, there are countless categories of indeclinables, but here only the famous ones are mentioned. In Chinese, avyayī is called indeclinable, even if case suffixes such as si are given, it does not change, therefore it is called immutable and indeclinable. Moreover, one word can also have various meanings depending on the occasion, because the meaning is inexhaustible, so it is also called indeclinable. ༈ Also, in Chinese, it is also called nipāta, the former translators translated nipāta as particle. However, ni is definite, pāta is word, it is said to be the meaning of definite word. The meaning of definite sound is also the meaning that will not be changed by suffixes. ༈ In the context of sound, there are two nipātas here, the accomplishment of nipāta particle, and the mark of nipāta definite word.
Chinese
二者意义不相同，这些是语基（pada）的词尾，另一种是语词成立方式的特殊类别。如果从不消失的词尾的类别来划分，有自性的不消失、转变的不消失、缘的边际的不消失三种。第一种如果划分，有近转变和非近转变两种。近转变是二十或者如果数阿毗（ābi）则是二十一。第二种叫做单一名词，凡是仅仅安立为名称的元音，以及阿等单独的否定词，以及擦等连接词，以及努南（nu naṃ）等具有独立意义的词，以及萨雅（sa bya）等具有时间意义的，有五种。第二种转变的不消失是，将达斯敏（ta smin）转变为达达atra，将布婆斯敏（purbba smin）转变为布拉斯达德（pura stāt）等。缘的边际的不消失是，具有达斯（tas）、诶嘿（ehi）、吉德（cit）、赞（can）、萨德（sād）、格德瓦（ktvā）、德穆（tum）等词尾的。此论中，详细讲述了六个词尾，以及宇思玛德（yusmad）、阿思玛德（asmad）中 विभक्ति的用法，以及一切变化产生的方式，并在那些的特殊之处，虽然 विभक्ति加入，却没有变化，宣说了不消失的章节。近转变的词尾出现的情况很少，叫做斯等 विभक्ति的变化不会在其他处发生。一般来说，其他缘的变化非常多，比如毗舍罗瓦纳（vaiśravaṇā）和欧帕嘎瓦（aupaga va）等。其中擦等五十三种，达达拉（ta tra）等十九种，萨雅（sa dya）等十八种，以及二十个近转变，应当背诵流利，并且对于近转变的意义，智慧的运用也要广大，暂时仅仅依靠这些，也能做一些智者的事业。那也仅仅是举例说明，比如：在前面加上扎（pra），扎纳玛（praṇama）是极赞叹，即顶礼或者嗡字。（种子字，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）扎嘉纳（prajñā）是智慧，扎波达（prābta）是获得，扎玛纳（pramāṇa）和扎吉尔纳（prakirṇa），是量和散布的意思。扎格日底（prakṛti）是自性。扎布（prabhu）是遍主，扎贝夏（prabeśa）是进入，扎巴（prabha）是光。趋向是扎瓦纳（pravaṇa），谬论是扎桑嘎（prasaṃga），黎明是扎达（pratar），清净是扎桑纳（prasanna），顺从是扎格拉哈（pragraha），主要的是扎达纳（pradhāna），给予是扎雅擦（prayaccha）。