Chinese
区分的仪式完成之后，就叫做词。词的里面虽然有名，但最终会变成其他的。因为最终会变成其他的等等原因，所以不是仅仅是词性，也不是单独的名词，也不是仅仅是名字。这个时候，在名字的后面加上“斯”等的仪式完成之后，就叫做从名字完全转变，成为词。也就是从词干变成名字，从名字变成词。下面要讲到的“ཏི་”等的后缀，大部分不是通过名字，而是直接从词干变成词。这样的话，这个时候所说的“舍弃与格的后缀”，和前面所说的“去除变格”意思相同，指的是没有给予变格的后缀，而不是指所有的后缀，因为很多后缀已经变成了名字。像这样的名字，之所以需要第一变格，是因为要变成能够表示事物存在的词。正如诗学著作中所说：“ཏ་ཏྶདྦྲ་ཧྨ་(藏文，梵文天城体，tattadbrahma，梵文罗马拟音，那个梵天)”，翻译过来就是“梵天是存在的”。“དེ་(藏文，梵文天城体，tad，梵文罗马拟音，那个)”表示隐蔽，“ཡོད་པ་(藏文，梵文天城体，sat，梵文罗马拟音，存在)”是真实。“བྲཧྨ་(藏文，梵文天城体，brahma，梵文罗马拟音，梵天)”就是“ཚངས་པ་(藏文，梵文天城体，brahma，梵文罗马拟音，梵天)”，可以根据情况指著名的成就者、仅仅是心识的补特伽罗，以及大神梵天。这里“ཚངས་པ་(藏文，梵文天城体，brahma，梵文罗马拟音，梵天)”和“བདེན་པ་(藏文，梵文天城体，satya，梵文罗马拟音，真实)”相关联，指的是心识的补特伽罗，也就是我，而不是指梵天本身。此外，这种情况在很多情况下都需要理解。著名的成就者神和人，不是指恶名昭彰的，而是指行为良好，或者大家都认为幸福，实际上也是这样的人。那些自诩为博学的藏族学者，在解释宗派时，没有区分著名的梵天、仅仅是补特伽罗的梵天，以及祖先神梵天，而是胡说八道。例如，“唯一的儿子是至高无上的梵天”，这里的梵天指的是心识，而不是四面梵天。所谓“仅仅是存在”，指的是仅仅表示事物本身的意义，之所以用“仅仅”，是因为不表示相反或差别，无论是用“神”这样的通用名称来称呼，还是用“帝释天”这样的专用名称来称呼，都没有区别。
English
After the completion of the ritual of differentiation, it is called a word. Although there is a name inside the word, it will eventually become something else. Because it will eventually become something else, etc., it is not just a morpheme, nor a single noun, nor just a name. At this time, after the completion of the ritual of adding "si" etc. to the end of the name, it is called completely transforming from the name and becoming a word. That is, transforming from a stem into a name, and from a name into a word. The suffixes such as "ti" that will be discussed below mostly transform directly from the stem into a word without going through the name. In that case, the so-called "abandoning the dative suffix" here has the same meaning as "removing the case ending" mentioned above, referring to not giving the case ending suffix, not referring to all suffixes, because many suffixes have already become names. Such a name needs the first case ending because it needs to become a word that can express the existence of things. As it is said in the works of poetics: "ta tadd brahma (藏文，梵文天城体，tattadbrahma，梵文罗马拟音，that Brahman)", which translates to "Brahman exists." "De (藏文，梵文天城体，tad，梵文罗马拟音，that)" means hidden, and "yod pa (藏文，梵文天城体，sat，梵文罗马拟音，existence)" is truth. "Brahma (藏文，梵文天城体，brahma，梵文罗马拟音，Brahman)" is "Tsangpa (藏文，梵文天城体，brahma，梵文罗马拟音，Brahman)", which can refer to famous accomplished beings, mere pudgalas of mind consciousness, and the great god Brahma, as appropriate. Here, "Tsangpa (藏文，梵文天城体，brahma，梵文罗马拟音，Brahman)" is related to "Denpa (藏文，梵文天城体，satya，梵文罗马拟音，truth)", referring to the pudgala of mind consciousness, that is, I, not referring to Brahma himself. Furthermore, this kind of situation needs to be understood in many cases. Famous accomplished beings, gods and humans, do not refer to those who are notorious, but refer to those who have good behavior, or who are considered happy by everyone, and who are actually like that. Those Tibetan scholars who claim to be learned, when explaining sects, do not distinguish between the famous Brahman, the Brahman who is merely a pudgala, and the ancestral god Brahma, but talk nonsense. For example, "The only son is the supreme Brahman," here Brahman refers to mind consciousness, not the four-faced Brahma. The so-called "merely existence" refers to merely expressing the meaning of the thing itself. The reason for using "merely" is that it does not express the opposite or difference. Whether it is called by a common name such as "god" or by a specific name such as "Indra", there is no difference.
Chinese
之因缘。罗阇等。邬波驮林波。 是与等之语。罗阇者，谓明，乃作业之词。 如日譬喻，亦示作者。 如日除暗，事物明了。 国王亦以正法，使众生知晓行为之次第。 鸠摩罗者，少年，乃作者。 妇人等，昔初之一词。 嚧嚧耶帝者，令啼哭，乃作业之词。 部波罗，护地者，乃作者，及初之一词等。 部梵者，于地，乃第二业之词等。 婆菩阇帝，受用者，乃作业之词。 乃初之二词等。 彼乃罗摩欢喜者。 罗什曼那，罗摩之弟，具相者。 彼等有事物与自性及作者二者故。 钵罗伽阿斯唐，先有者，乃作业之位。 如一例中。 部波罗等，护地者等，若有等之语。 乃初之多词譬喻。 又善提，善等，善作者。 善何如者，谓善作者。 善等，善作者。 善何如者，谓善。 行为善良之士，善好众多几何者。 善等，作者之词。 善提，作业之词。 如是。 鸠摩罗等，舍拉帝，随义。 嚧嚧衍帝，匝那罗迦。 耶伽衍帝，匝伽陀惹。 弥弥衍帝，嚧惹阿积答。 彼译云。 随喜卧之少年等。 地狱众生啼哭者。 知歌者等歌唱者。 不胜病者将死我。 如是。 鸠摩罗等，少年等，乃作者。 初之多词等。 舍拉帝者，卧之，作业之位，随义者，随喜者。 谓作者，不尽者。 那罗迦等，地狱众生等。 乃作者之词，初之多词等。 啼哭者，乃作业之词。 耶者，何者等。 伽陀惹，知歌者等。 乃作者，初之多词。 歌唱者，乃作业。 嚧惹，病。 阿积答，不胜者。 病之苦，以种类多故。 又于大者，亦加多词故。 等，乃等之变异。
English
Of the causes. Raja etc. Upadhaliṃpo. It is the same as etc. Raja means to clarify, which is a word of action. Like the metaphor of the sun, it also shows the author. Like the sun dispels darkness, things become clear. The king also uses the right law to make sentient beings understand the order of actions. Kumara is a young man, the author. Women, etc., are the first words of the past. Roruyati means to make cry, which is a word of action. Bhupala, the protector of the earth, is the author, and the first word, etc. Bhuvam, on the earth, is the second word of action, etc. Bhavajyate, the enjoyer, is a word of action. It is the first two words, etc. He is Rama, the joyful one. Lakshmana, Rama's brother, the one with characteristics. They have both things and nature and the author. Pragastam, the former, is the position of action. As in one example. Bhupala, etc., the protectors of the earth, etc., if there are words such as etc. It is a metaphor for the first many words. Also Shanti, good, etc., good author. How good is it, the good author. Good, etc., good author. How good is it, good. A person with good behavior, how many good and good people are there. Good, etc., the words of the author. Shanti, the word of action. Like this. Kumara etc., Sherati, at will. Roruyante, Tsanaraka. Yegayante, Tsagataraja. Mimiyante, Ruroja Ajita. He translates it. Sleep at will, young people, etc. Hell beings who cry. Singers, etc., singers. Those who do not overcome illness will die. Like this. Kumara, etc., young people, etc., are the authors. The first many words, etc. Sherati, lying down, the position of action, at will, the one who is happy. It is said that the author is inexhaustible. Naraka, etc., hell beings, etc. It is the word of the author, the first many words, etc. Crying is the word of action. Ye, who, etc. Gatara, those who know songs, etc. It is the author, the first many words. Singers are actions. Ruja, disease. Ajita, the invincible. The suffering of disease is due to the many kinds. Also, for the great, many words are added. Etc., is the variation of etc.
English
Urjung gi. It is not for many patients, but because it is said as "I" alone. Dying is an action, and "I" is the object. These are examples of the first case plural. ༈ Āmantraṇe ca. It also exists in Tibetan. The Tibetan of āmantraṇa is like calling by sending a messenger, not by gestures, etc. Abhimukha means facing manifestation, or calling with the actual language of seeing and hearing. Only the first case applies to the meaning of calling. The first case can be applied to all singular, dual, and plural. Other second cases, etc., do not apply, although some words indicating objects, etc., may appear in the context of calling. However, that is mixed with other elements and cannot therefore become a calling. For example, if calling "the person riding a horse," then "riding a horse" is a word of the seventh case, but that is not a calling, and the word "person" applies to the calling, which is the first case. If calling "the person walking with feet," although there appears "with feet" with a third case ending, that is another word. That word does not add new suffixes, but the word "the person walking" applies to the calling, which only indicates the meaning of the first case, and not others. Similarly, in the sixth case, if saying "son of a Brahmin," although there is a word expressing relationship, "of the Brahmin," that word does not apply to the meaning of calling, but applies to the word "son," which is only with a first case ending. The three inclusions are established through manifestation, such as calling "Hey, Devadatta" and "Hey, parents and children" and "Hey, Sangha." Like "Hey, offering, go quickly," the offering itself is the calling, which is a first case ending, and "quickly" is the object, and "go" is the action, although it is urging the object, it is not a calling. Shouting loudly from a distance, "Run, go," etc., and "Water came from the top of the mountain," etc., are merely making sounds, not calling. When calling, for example, calling "Hey, Devadatta," but one would not call "Hey, of Devadatta," "Hey, for the sake of Devadatta," etc. Even if said that way, it is used in other meanings and will not become a calling to that person. Like "Hey, bring the vase," the word "Hey" itself is the calling. "Bring the vase" is the object, etc.