Chinese
如果是字母，则不给予ĪP，刹帝利和吠舍不得获得ĪP。如果作为阴性符号，则给予ĀP，如刹帝利女（Kṣatriyā），吠舍女（Vaiśyā）。 ༈关于描述最初年龄，经文中说“从AT获得ĪP”。因此，不描述年老和成熟等含义，而是描述最初的年龄，即儿童和青少年，阴性符号获得ĪP，如童男（Kumāra），ĪP，去除词尾的A，童女（Kumārī），少年女（Kiśorī），幼象女（Kalabhī）等等。 ༈由于提到了最初的年龄，因此对于老年（Pṛddha）和非常年老（Sthāvirā）等词，阴性符号给予ĀP。 ༈由于“从AT”的缘故，即使是最初的年龄，对于I、U等，也不给予ĪP，如婴儿（Śiśuḥ）。 ༈svāṃgāṅgā意为身体美丽，也可以指自身。如果描述自身身体的肢体的含义，则添加阴性符号时，给予ĪP，或者阻止ĪP，给予ĀP，这意味着“自身身体”的“自身”一词包含知觉者，是心相续的执持之义。或者，“也”的含义也是一个符号，或者不是中间的连接，而是指为了实现肢体含义的阴性符号，在一个类别中给予ĪP，在另一个类别中给予ĀP。如美丽面容（Sumukha），ĪP，I和A分离，变为美丽面容女（Sumukhī）。同样地，如鹿眼（Mṛgakṣa），变为鹿眼女（Mṛgakṣī），纤细身体（Tanvagaṃ），变为纤细身体女（Tanvagī），等等，非常多。 ༈或者，“也”的含义，如莲花面（Padmāvadana），不给予阴性符号ĪP，而是给予ĀP，相似且长，莲花面女（Padmāvadanā）。同样地，如莲花眼（Kamalanayana），ĀP，莲花眼女（Kamalanayanā），吉祥胸（Kalyāṇakroḍa），ĀP，吉祥胸女（Kalyāṇakroḍā），嫩枝手（Kiśalayakara），ĀP，嫩枝手女（Kiśalayakarā），指十一岁的女孩，或者像水树树干一样的手臂，莲藕臂（Mṛṇālabhuja），ĀP，莲藕臂女（Mṛṇālabhujā），指的是像芋头一样的长长的土制床，像那个一样的手臂很长。美手（Suhasta），ĀP，美手女（Suhasta）。对于这些等等，不添加ĪP。 ༈经文中说：“对于KṚT的I字母，如果不是KTI，则也可以给予ĪP。”意思是，在KṚT词尾中，如果存在I字母的词尾，并且不是KTI，那么对于这样的词尾结尾的词，给予或不给予ĪP是可选的。如指环（Aṅgula），如果给予ĪP，I和A分离，变为指环女（Aṅgulī）。如果S消失，没有出现ĪP，那么给予S
English
If it is a letter, ĪP is not given; Kṣatriya and Vaiśya do not receive ĪP. If it is used as a feminine marker, ĀP is given, such as Kṣatriyā (Kshatriya female) and Vaiśyā (Vaishya female). ༈ Regarding the expression of the initial age, it is said in the scriptures, "From AT, ĪP." Therefore, without expressing the meanings of old age and maturity, when expressing the initial age, such as children and adolescents, the feminine marker receives ĪP, such as Kumāra (boy), ĪP, removing the A at the end, Kumārī (girl), Kiśorī (young girl), Kalabhī (young elephant female), and so on. ༈ Since the initial age is mentioned, for words like Pṛddha (old) and Sthāvirā (very old), the feminine marker gives ĀP. ༈ Because of "from AT," even if it is the initial age, ĪP is not given to I, U, etc., such as Śiśuḥ (baby). ༈ Svāṃgāṅgā means beautiful body, and it can also refer to oneself. If describing the meaning of the limbs of one's own body, when adding a feminine marker, ĪP is given, or ĪP is prevented, and ĀP is given, which means that the word "oneself" in "one's own body" includes the perceiver, which is the meaning of holding the mind-stream. Or, the meaning of "also" is also a marker, or it is not a middle connection, but refers to achieving the feminine marker of the meaning of limbs, giving ĪP to one category and ĀP to the other. Such as Sumukha (beautiful face), ĪP, I and A separate, becoming Sumukhī (beautiful-faced woman). Similarly, like Mṛgakṣa (deer eye), becomes Mṛgakṣī (deer-eyed woman), Tanvagaṃ (slender body), becomes Tanvagī (slender-bodied woman), and so on, very many. ༈ Or, the meaning of "also," such as Padmāvadana (lotus face), does not give the feminine marker ĪP, but gives ĀP, similar and long, Padmāvadanā (lotus-faced woman). Similarly, like Kamalanayana (lotus eye), ĀP, Kamalanayanā (lotus-eyed woman), Kalyāṇakroḍa (auspicious chest), ĀP, Kalyāṇakroḍā (auspicious-chested woman), Kiśalayakara (tender shoot hand), ĀP, Kiśalayakarā (tender shoot-handed woman), referring to an eleven-year-old girl, or an arm like a water tree trunk, Mṛṇālabhuja (lotus root arm), ĀP, Mṛṇālabhujā (lotus root-armed woman), refers to a long earthen bed like a taro, like that, the arm is long. Suhasta (beautiful hand), ĀP, Suhasta (beautiful-handed woman). For these and so on, ĪP is not added. ༈ The scriptures say, "For the letter I of KṚT, if it is not KTI, then ĪP can also be given." This means that in the KṚT suffix, if there is a suffix with the letter I, and it is not KTI, then for such words ending in a suffix, giving or not giving ĪP is optional. Such as Aṅgula (finger ring), if ĪP is given, I and A separate, becoming Aṅgulī (finger ring woman). If S disappears, and ĪP does not appear, then give S.
English
Separation. Aṅguliḥ. Dhuli īp i phjis. Dhulī. Or si separation dhuliḥ. Aji īp given, aji not given, ajiḥ. Those are not kti possessors, those and others as well. ༈ So-called non-kti, for kti-ending, only īp does not appear, because it has been made si separation, kṛtiḥ (Sanskrit Devanagari: कृतिः, Sanskrit Romanization: kṛtiḥ, Chinese literal meaning: action), bhūtiḥ (Sanskrit Devanagari: भूतिः, Sanskrit Romanization: bhūtiḥ, Chinese literal meaning: existence), matiḥ (Sanskrit Devanagari: मतिः, Sanskrit Romanization: matiḥ, Chinese literal meaning: wisdom), bhṛtiḥ (Sanskrit Devanagari: भृतिः, Sanskrit Romanization: bhṛtiḥ, Chinese literal meaning: maintenance), dhṛtiḥ (Sanskrit Devanagari: धृतिः, Sanskrit Romanization: dhṛtiḥ, Chinese literal meaning: firmness). And so on. ༈ Aica manvādeḥ. From Manu etc. also ai. Manu etc. in order to establish the feminine, when giving īp, the word ending changes to ai, Manu īp. Ma nai. Ai āya. Mān āy ī directed. Manāyī. The wives of the fourteen kings called Manu, the son of Brahma, are called so. Also, there is also a transformation into au, Manu īp. Ma nau ī. Au āb. Manābī. Bṛṣāka pā is the bull of the Lord of Power, said to be the supreme male monkey. Īp. Ai bṛṣāka pai. Ai āya. Bṛṣāka bāyī. ༈ Patanyādayaḥ. Patanya etc. Patnī woman. O ntarbatnī closest among all women. Sakhī girlfriend. Asakhī non-girlfriend. Ardha jarātī half old woman. Ubatī young woman. A śiśrī childless, i.e. female ghost. These are pāta, because they change by transforming into feminine. Pratīcyādayaḥ śabdāni pātyante. Pratīca etc. words are pāta. Pratīca etc. are, Pratīcī west. Udīcī north. Prācī east. Apācī southeast. And so on many. Patni etc. and, Pratīca etc. these, without relying on giving īp, only by transforming into Patni etc. and, Pratīca etc. it is established as feminine. ༈ Dāra, the name of wife etc., although referring to women, do not join ap and īp, and the nature of the gender is not feminine, but masculine. Therefore, the declension is like the usual masculine vowel a ending, singular and dual numbers are not joined, therefore only the seven plural numbers of jas etc. are joined, i.e. dārāḥ. Dārān. De raiḥ. Dāre bhyaḥ. Dāre bhyaḥ. Dārāṇām. Dāreṣu. Thus it appears. Although the place where the word dāra applies is only women, the name is masculine. Baurguṇāt. Or the merit of u. Tshul rol u.
Chinese
如上所述，这些都是在名词之后添加སི་等后缀的位置或基础。为了将上述所有已经变为女性形式的词语转化为句子，必须给予སི་等。例如，假设给予སི་，则对于以ཨཱཔ྄结尾的词语，要去掉ཨཱཔ྄的སི་。对于以ཨཱིཔ྄结尾的词语，也要去掉ཧ་ས་和ཨཱིཔ྄的སི་。对于ཨ་ནཱིཔ྄也是如此，它属于ཨཱིཔ྄。此外，对于ཨཱུ་和ཏི་，则进行སི་的分割。所有以ཨཱཔ྄结尾的词语都像གངྒ་一样。所有以ཨཱིཔ྄结尾的词语都像ན་དཱི་一样。所有以ཨཱུཔ྄结尾的词语都像བཱ་དྷཱུ་一样。 ༈关于女性形式，从词根直接形成名词时，自然就成为女性形式；或者将已经形成的名词再次转化为女性形式；或者在女性的意义上具有男性的作用，共有三种情况。 ༈第一种情况是སྟྲི་和མཱ་ཏྲྀ་等等。 ༈第二种情况又分为仅进行转化和给予形成女性形式的后缀两种。
English
Regarding the meaning of expressing qualities with words ending in "་": Giving or not giving the feminine suffix ĀP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is optional. If given, it is paTu ĀP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). If the ending is "i" and "a," it can be omitted; but here it is "u," so it cannot be omitted, and it becomes uB. That is paTvI. Or, because ĀP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is not given, the si is separated, becoming paTuH. Similarly, mRiDvI. mRidu means soft. tanvI. tanu means slender body. rIjrI. riju means smooth and flawless. And so on. ༈ uta AUH. From uta becomes AUo. If you want to make a word ending in "u" a feminine word, give the feminine suffix AUP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). This is also optional. For example, for paMgu, give AUP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), meaning longer than similar. Separate the si, becoming paNgUH. If AUP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is not given, only separate the si, becoming paNguH. bAmo rU AUP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). bAmo rU means a woman with beautiful thighs. Or bAmo ruH. kara bho ru AUP (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). kara gho rU means the nose ring of a beautiful-handed cow. kara bho ruH. ༈ yUnastiH. From yuvan becomes tio. For the word yuvan, give the suffix ti and delete the nan, becoming yuvati. Separate the si, becoming yuvatiH. And so on. As mentioned above, these are the places or bases for adding suffixes such as si after nouns. In order to transform all the words that have already become feminine forms into sentences, si, etc., must be given. For example, assuming that si is given, then for words ending in ĀP, the si of ĀP must be removed. For words ending in IIP, the si of hasa and IIP must also be removed. The same is true for anIP, which belongs to IIP. In addition, for AU and ti, the si is separated. All words ending in ĀP are like gaGgA. All words ending in IIP are like nadI. All words ending in AUP are like bAdhU. ༈ Regarding feminine forms, when a noun is formed directly from the root, it naturally becomes a feminine form; or a noun that has already been formed is transformed into a feminine form again; or it has the function of a male in the meaning of a female, there are three situations. ༈ The first case is strI and mAtRi, etc. ༈ The second case is divided into two types: only transformation and giving suffixes that form feminine forms. ༈ The first case is like patni, etc., changing the short masculine form to a long feminine form, which is only a mental transformation. Similarly, for pratyaMca. pratIcI. udaJca. udIcI. prAg. prAcI. abAca. abAci. This is only a mental transformation and verbal transformation, not the function of a suffix.
English
Second, changing by giving suffixes, in this treatise, āp (藏文，梵文天城体āp，梵文罗马拟音āp，water), īp (藏文，梵文天城体īp，梵文罗马拟音īp，), aṇīp (藏文，梵文天城体aṇīp，梵文罗马拟音aṇīp，), ūpati (藏文，梵文天城体ūpati，梵文罗马拟音ūpati，) these five suffixes are explained. āp (藏文，梵文天城体āp，梵文罗马拟音āp，water) can be divided into, generally speaking, two types: definite and indefinite locations. Specifically, kāp (藏文，梵文天城体kāp，梵文罗马拟音kāp，) also has kāp (藏文，梵文天城体kāp，梵文罗马拟音kāp，) in general, and also two types of specific kāp. dīp (藏文，梵文天城体dīp，梵文罗马拟音dīp，), ḍāp (藏文，梵文天城体ḍāp，梵文罗马拟音ḍāp，), dīṣ (藏文，梵文天城体dīṣ，梵文罗马拟音dīṣ，), ūṅ (藏文，梵文天城体ūṅ，梵文罗马拟音ūṅ，), cāpa (藏文，梵文天城体cāpa，梵文罗马拟音cāpa，), ti (藏文，梵文天城体ti，梵文罗马拟音ti，), ṣyaṅ (藏文，梵文天城体ṣyaṅ，梵文罗马拟音ṣyaṅ，) these seven. Like this, seven suffixes for women are explained in other treatises. Third, for the meaning of women, the actions of men are like the sound of dārā (藏文，梵文天城体dārā，梵文罗马拟音dārā，) and so on. Fourth, the sign of women is special, so there is a detailed way to newly establish it. The signs of male and neuter are mostly self-established. Thus, the rough way of becoming a female sign through female suffixes is like that. The way of applying female suffixes has been explained. Now, I will explain a little about the meaning of the agentive chapter. That is, when explaining the distinction between agentive and non-agentive, because the words are short, it is named the agentive chapter. In fact, in this chapter, the usage of all cases is explained in detail. That is, in the seven categories of cases, the first case is the one that only expresses the meaning, that is, mainly expresses things or substances. The latter six cases are the ones that make the characteristic and related negation of that thing meaning a non-common expression. The one that mainly shows the meaning of the four: agent, action, instrument, and location, and is known as agentive, is the first five and the seventh, these six categories. The sixth category mainly shows the relationship, so it is not considered agentive. Among these cases, the explanation of the usage of the first case is: ༈ liṅgārthe prathamā (藏文，梵文天城体liṅgārthe prathamā，梵文罗马拟音liṅgārthe prathamā，in the meaning of gender is the first case). In the meaning of gender is the first case. Here, gender, name, and sound can be roughly considered as terms with the same meaning and different names. In the commentary, the scripture is quoted, as it is said: Gender and so on are also the meaning of the first case. Here, "etc." refers to the vocative case, etc. Gender means that all three genders, male, female, and neuter, are included. By adding the kṛt (藏文，梵文天城体kṛt，梵文罗马拟音kṛt，) suffix to the root, it changes from the root and forms a name. The one that has not been given case suffixes such as si and ti is called gender, which is the real name. At the end of the name, suffixes such as si have already been given, and at the end of the root, cases such as ti have been given.