English
It's just a call. If you think that the nameless is the basis of emptiness, then such things actually have no name, but they exist within. First, there is a name, and then the suffix is removed. Explaining "appearing to" as "manifested," there is actually a mutual manifestation between the two. The caller may not see, but the object being called can see. If the object being called cannot recognize the caller and the sound of the call, then it is not a call in the sense of Amantra. Even if it manifests to the caller, but the caller or the sound does not manifest to it, then it will become like an empty warehouse. For example: mām samudhdhara govinda prasīda parameśvara. (Tibetan) kumārau svairamā sāthāṃ kṣamadhvaṃ bhotavasvinaḥ. (Tibetan) Translated, it means: Please have mercy on me, Govinda! Please grant me coolness, Supreme Lord! Young people, please dwell as you wish! O ascetics, please forgive me! That is to say, mām (Tibetan, Sanskrit Devanagari, māṃ, literal meaning: me) is "me," samudhdhara (Tibetan, Sanskrit Devanagari, samuddhara, literal meaning: lift up) is "please have mercy." Govinda (Tibetan, Sanskrit Devanagari, govinda, literal meaning: cowherd) is the cowherd, which is the name of the all-pervading deity, with the calling word "si" removed. By analogy, paramaśvara (Tibetan, Sanskrit Devanagari, parameśvara, literal meaning: supreme lord) is the supreme lord, which is the name of the creator, with the calling word "si" removed, this is an example of the first person singular. Kumārau (Tibetan, Sanskrit Devanagari, kumārau, literal meaning: two youths) are young people, which is the first person dual, which is the sequel to giving "au." Tapasvinaḥ (Tibetan, Sanskrit Devanagari, tapasvinaḥ, literal meaning: ascetics) are ascetics, which is the first person plural, which is the transformed form of giving "jas." ༈ bhos. (Tibetan, Sanskrit Devanagari, bhos, literal meaning: hey) bhos (Tibetan, Sanskrit Devanagari, bhos, literal meaning: hey) and so on. It is said that this is a supplementary scripture, which is an insertion in Tibetan, just an example. bhos (Tibetan, Sanskrit Devanagari, bhos, literal meaning: hey) etc. have bhos (Tibetan, Sanskrit Devanagari, bhos, literal meaning: hey), bhagos (Tibetan, Sanskrit Devanagari, bhagos, literal meaning: blessed), aghos (Tibetan, Sanskrit Devanagari, aghos, literal meaning: sinless) three kinds. These are related to the usage of suffixes. kṣamasva bho durārādhya. (Tibetan, Sanskrit Devanagari, kṣamasva bho durārādhya, literal meaning: please forgive, hey, difficult to please) bhagostu bhyāṃ namastute. (Tibetan, Sanskrit Devanagari, bhagostu bhyāṃ namastute, literal meaning: may there be blessing, I bow to you) adhīṣva bho mahāprajña. (Tibetan, Sanskrit Devanagari, adhīṣva bho mahāprajña, literal meaning: please tell, hey, great wise one) ghātayāghosva ghasmaraṃ. (Tibetan, Sanskrit Devanagari, ghātayāghosva ghasmaraṃ, literal meaning: please destroy, hey, sinless one, devourer) Translated, it means: Please forgive me, O difficult to save with asceticism! O blessed one, I prostrate and worship you! Please tell me, O great wise one! Please eliminate my sins, O sinless one! kṣamasva (Tibetan, Sanskrit Devanagari, kṣamasva, literal meaning: please forgive) is the verb. In bhos (Tibetan, Sanskrit Devanagari, bhos, literal meaning: hey), "sisi" and "s" disappear. "bho (Tibetan, Sanskrit Devanagari, bho, literal meaning: hey)" is the call itself. durārādhya (Tibetan, Sanskrit Devanagari, durārādhya, literal meaning: difficult to please) is the agent. he bhagos (Tibetan, Sanskrit Devanagari, he bhagos, literal meaning: hey, blessed one) exists in meaning, "s" disappears. It is a call. he aghos (Tibetan, Sanskrit Devanagari, he aghos, literal meaning: hey, sinless one). Exists in meaning. In aghos (Tibetan, Sanskrit Devanagari, aghos, literal meaning: sinless), "si" and "s" disappear. "a" is added to "ya" of ghātayā (Tibetan, Sanskrit Devanagari, ghātayā, literal meaning: please destroy), making it longer.
Chinese
ག་གི་ནི་是业，是消灭罪恶的行为。 ༈ ཤེ་ཥཱཿཀརྻེ་ཀརྟྲྀ་སཱདྷ་ན་ཡོརྡཱ་ན་ཨཱ་ཏྲེ་བི་ཤླེཥཱ་བདྷཽ་སཾ་བནྡྷ་དྷཱ་ར་བྷ་བ་ཡོཿ（梵文天城体，梵文罗马拟音，汉语字面意思）剩余，行为，作者，工具，给予，分离，束缚，关系，支持，存在。剩余的行为和作者，呼唤成就的方法和，布施的容器和，分离并且坠落和，关系和作为所依之处的那些。
English
Gagi ni is karma, is the act of eliminating sins. ༈ Śeṣāḥkarye kartṛsādhanā yordānātre viśleṣābadhau saṃbandhadhārābhava yoḥ (Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) remaining, action, author, instrument, giving, separation, bondage, relation, support, existence. Remaining actions and authors, calling the means of accomplishment, and, the vessel of giving, and, separating and falling, and, relationships and those that have become the basis. In this way, after the first of the seven cases has passed, the remaining second case and so on, show the opposite difference. ༈ Karma, that is, the meaning of showing the karma of action, is the second case. ༈ Showing the meaning of the author is the third case, the method by which the author accomplishes the karma is the author. ༈ The place of giving, the vessel of giving is giving, and the meaning of giving for this reason is the fourth case. This is especially for all, although it is so, mainly for the superior place to give well, etc., is to give an example. ༈ The meaning of separation and falling is the fifth case, the boundary connecting the origin from which it arises, and the meaning of arising from the place of origin and source is used, without the need to repeat, from which it is separated, and from which it falls also requires the fifth case, and incidentally shows the cutting off of doubts. ༈ The sixth case arises in the meaning of relationship, and the collection of the same basis becomes a relationship of one owner, and the sound of the owner is, the relationship between the owner and the place. ༈ In that place, it exists, etc., and the seventh case is used in the meaning of the basis, and the so-called "becoming" is from becoming an action to becoming a basis, and for those who become that and that meaning, that is, becoming that meaning and accomplishing it, the remaining second case and so on are necessary. ༈ Six kinds of authors are among those, as it is said: Kartākarmaca karaṇaṃ saṃpradānaṃ tatthaiva ca, apādānādhi karaṇamityātuḥ kārakāni ṣaṭ (Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) author, karma, instrument, complete giving, likewise, separation, basis, thus six authors. That Tibetan is: author karma and author and, complete giving likewise this, definitely giving and especially separating, six authors are declared here. As it is said. Among the seven cases, the sixth case here is, only showing the relationship between that and that, not mainly showing the nature of the author's karma, so it is not counted as the author, the remaining six cases. ༈ Then, the author is the first case in the meaning of self-nature, and ༈ the second case in the meaning of karma, and ༈ the third case in the meaning of the author, and ༈ completely and thoroughly giving, for that meaning exists.
Chinese
第四，了解确定和实际成就。 确定无疑地完全布施，从中产生，正在产生，或者肯定会产生的意义是第五。 特别是，对于作为对该法进行行为的根本基础的意义，则适用第七种情况。 这些都有意义。 例如，想办法杀死佛陀，用手抓住太阳，为寡妇建造房屋，从燃烧的火炉中长出幼苗，阿罗汉的心中有烦恼等等。 因为在意义上不可能，所以没有行为者和行为。 除此之外，一般来说，行为者和行为是可能的，但在那种情况下不成功，或者即使成功也非常少，等等，即使不是行为者的特征，但作为行为词也会使用能成立的依据。 此外，重复别人的话，以及确定有实体的法和无实体的法，这些也会变成真正的行为者。 例如，如果说自在天的欲望独自创造了三有，那么“独自”这个词似乎是行为的词，但不是真正的行为者，因为那样的行为是不可能的。 如果反驳者说：“自在天的欲望独自创造了三有”，那么“独自”这个词就是真正的行为者，因为它意味着认为有那样的行为。 “独自”这个词，并没有说欲望的对象存在，而是说他的欲望独自欲望，因为那样的欲望实际上是可能的。 当判断自在天的欲望是否能独自创造三有的时候，“独自”这个词如果确定下来，就会变成不能，所以仅仅是不能创造三有的欲望实际上存在，所以是真正的行为者。 在那里出现“能做到吗”的时候，是为了知道不能做到而使用的断除歧途的词，而不是为了显示能够做到，所以是妨碍认为能够做到的想法而从心中发出的。 因为这些都是名言的修饰，所以也符合各自的宗派和世间常识。 但是，根据意义上的存在和自己宗派的观点，就像上面所说的那样。 其他宗派各自的想法中，各自想法的能力达到极致的时候，那个想法的...
English
Fourth, understanding certainty and actual accomplishment. Certainly and completely giving, the meaning of that arising from it, currently arising, or definitely arising is fifth. Especially, for the meaning of being the fundamental basis for performing actions on that Dharma, the seventh case endings are applied. These are all meaningful. For example, devising a way to kill the Buddha, grasping the sun with one's hand, building a house for a widow, sprouts growing from a burning stove, an Arhat having afflictions in their mind, and so on. Because it is impossible in meaning, there is no agent and action. Other than that, generally, agent and action are possible, but in that case, it is not accomplished, or even if it is accomplished, it is very minimal, etc., even if it is not the characteristic of an agent, the means of proof are applied as action words. Furthermore, repeating the words of others, and for the purpose of determining whether a Dharma is substantial or insubstantial, these also become actual agents. For example, if it is said that the desire of Ishvara alone created the three realms, then the word "alone" appears to be an action word, but it is not an actual agent because such an action is impossible. If the opponent says, "The desire of Ishvara alone created the three realms," then the word "alone" is an actual agent because it implies that such an action is believed to exist. The word "alone" does not imply that the object of desire exists, but rather that his desire desires alone, because such a desire is actually possible. When judging whether the desire of Ishvara alone can or cannot create the three realms, the word "alone," if determined, will become "cannot," so merely the desire to not be able to create the three realms actually exists, so it is an actual agent. When "can it do it?" appears there, it is a word that cuts off the wrong path for the purpose of knowing that it cannot be done, and it is not to show that it can be done, so it is a hindrance to the idea of being able to do it, and it is issued from within. Because these are all embellishments of terminology, they also conform to their respective tenets and worldly conventions. However, according to existence in meaning and the view of one's own school, it is as described above. In the minds of other schools, each individually, when the capacity of each one's mind reaches its ultimate limit, that mind's...