Chinese
黄金财物和女人，只会用花言巧语和虚假欺骗来迷惑人心。大多数人愚昧无知，偏见很深。如今谁还能理解正直的本性？即使举办盛大的善说开示宴会，也没有人具备辨别善恶的智慧，所以大多数人认为没有必要而保持沉默。即使这一点点残余，也象征着智慧的光芒。如今世界被愚痴的黑暗所笼罩。即使在一些地方可能有贤哲之人，但所有智者和愚人都被贪婪、嗔恨、欺骗所控制。即使表面上装作善良，也如同野蛮人的国度。上师是罪恶的，僧人是罪恶的，施主是罪恶的，侍从是罪恶的。所有人都拥有牲畜和驴子的蛮力。这样的人怎么可能理解善说开示？这些人通过买卖、农业、战争等手段，来养活妻子儿女。对于那些不懂装懂、想与智者竞争的人来说，因为没有寄托，所以随心所欲地睡觉是最好的。现在进入正文。像这样，在第二格等六格中，第二格被认为是给予宾格意义的。也就是汉文的“克里亚(梵文罗马拟音：kriya，梵文天城体：क्रिया，藏文：ཀྲི་ཡ་，汉语字面意思：行为)”，藏语叫做“བྱ་བ་（行为）”。“噶尔达(梵文罗马拟音：kartā，梵文天城体：कर्ता，藏文：ཀརྟཱ་，汉语字面意思：作者)”是作者。“噶尔玛(梵文罗马拟音：karma，梵文天城体：कर्म，藏文：ཀརྨ་，汉语字面意思：业)”是业。“嘎拉纳(梵文罗马拟音：kāraṇa，梵文天城体：कारण，藏文：ཀཱ་ར་ཎ་，汉语字面意思：原因)”是行为。“噶尔达日(梵文罗马拟音：kartari，梵文天城体：कर्तरी，藏文：ཀརྟཱ་རི་)”也大多是作者。“嘎拉嘎(梵文罗马拟音：kāraka，梵文天城体：कारक，藏文：ཀཱ་ར་ཀཱ་，汉语字面意思：作者)”是具有行为者，即拥有行为的作者的名称。“噶尔亚(梵文罗马拟音：kārya，梵文天城体：कार्य，藏文：ཀཱརྻ་，汉语字面意思：工作)”有时也仅指行为，但大多指工作，也就是所说的“要做的事情”。业、行为和作者三者的意义是混合的。这里所说的第二格宾格，也是“噶尔玛(梵文罗马拟音：karma，梵文天城体：कर्म，藏文：ཀརྨ་，汉语字面意思：业)”，即工作。例如，树是业，砍伐是行为，木匠是作者，用斧头砍伐，如果从行为等四方面考虑，那么“嘎拉纳(梵文罗马拟音：kāraṇa，梵文天城体：कारण，藏文：ཀཱ་ར་ཎ་，汉语字面意思：原因)”就是行为。如果将行为、作者、业归纳为三类，则归于作者，作者分为主要和次要，主要的是木匠，次要的是斧头。用斧头砍伐时，斧头不是自主的，而是依赖于木匠，而木匠不依赖于斧头，因此是自主的作者。因此，当树出现第二格时，无论是业，即树本身，还是行为，如砍伐，都能清晰地显示出来，并且通过暗示行为的方式来显示如何行动，因此是工作或业。
English
Gold, wealth, and women, are only used to confuse the mind with flattering words and false deceptions. Most people are ignorant and have deep prejudices. Who understands the nature of honesty these days? Even if a grand feast of well-spoken teachings is held, there is no one with the wisdom to distinguish between good and bad, so most people remain silent, thinking it unnecessary. Even this little bit of residue symbolizes the light of wisdom. Nowadays, the world is covered by the darkness of ignorance. Even if there may be wise people in some places, all the wise and foolish are controlled by greed, hatred, and deception. Even if they pretend to be good on the surface, it is like a kingdom of barbarians. The lama is sinful, the monks are sinful, the patrons are sinful, and the servants are very sinful. All of them possess the brute force of livestock and donkeys. How could such people understand well-spoken teachings? These people use buying and selling, agriculture, war, and other means to support their wives and children. For those who pretend to know what they don't know and want to compete with the wise, it is best to sleep as they please because they have no one to rely on. Now let's get to the main text. Like this, among the six cases, the second case is considered to give the meaning of the accusative case. That is, the Chinese "kriya (Sanskrit Romanization: kriya, Sanskrit Devanagari: क्रिया, Tibetan: ཀྲི་ཡ་, literal Chinese meaning: action)", which in Tibetan is called "བྱ་བ་ (action)". "Kartā (Sanskrit Romanization: kartā, Sanskrit Devanagari: कर्ता, Tibetan: ཀརྟཱ་, literal Chinese meaning: author)" is the author. "Karma (Sanskrit Romanization: karma, Sanskrit Devanagari: कर्म, Tibetan: ཀརྨ་, literal Chinese meaning: karma)" is karma. "Kāraṇa (Sanskrit Romanization: kāraṇa, Sanskrit Devanagari: कारण, Tibetan: ཀཱ་ར་ཎ་, literal Chinese meaning: cause)" is the action. "Kartari (Sanskrit Romanization: kartari, Sanskrit Devanagari: कर्तरी, Tibetan: ཀརྟཱ་རི་)" is also mostly the author. "Kāraka (Sanskrit Romanization: kāraka, Sanskrit Devanagari: कारक, Tibetan: ཀཱ་ར་ཀཱ་, literal Chinese meaning: author)" is the one with the action, that is, the name of the author who has the action. "Kārya (Sanskrit Romanization: kārya, Sanskrit Devanagari: कार्य, Tibetan: ཀཱརྻ་, literal Chinese meaning: work)" sometimes refers only to action, but mostly refers to work, which is what is said as "things to do". The meanings of karma, action, and author are mixed. Here, the second case accusative, is also "Karma (Sanskrit Romanization: karma, Sanskrit Devanagari: कर्म, Tibetan: ཀརྨ་, literal Chinese meaning: karma)", that is, work. For example, the tree is the object, cutting is the action, the carpenter is the agent, and striking with an axe, if considered from the four aspects of action, then "Kāraṇa (Sanskrit Romanization: kāraṇa, Sanskrit Devanagari: कारण, Tibetan: ཀཱ་ར་ཎ་, literal Chinese meaning: cause)" is the action. If action, agent, and object are summarized into three categories, then it belongs to the agent, and the agent is divided into primary and secondary, the primary is the carpenter, and the secondary is the axe. When cutting with an axe, the axe is not autonomous, but depends on the carpenter, while the carpenter does not depend on the axe, so it is an autonomous agent. Therefore, when the second case appears for the tree, whether it is the object, that is, the tree itself, or the action, such as cutting, it can be clearly shown, and by implying the way of acting, it shows how to act, therefore it is work or object.
English
Regarding the cause of "ka": If it is thought that the particle "la" indicates the action, and thus implicitly indicates the agent as well, then although it generally indicates, it is not definite. Therefore, the agent is not included within the meaning of kārya (藏文， कार्य，kārya，事业). For example, in the phrase "to the tree," it is necessary to definitely add an action word such as "to cut" or "to make." Without it, the meaning of the sentence is incomplete. "Lhas byin (a proper name) to the tree." Even though the agent's name, Lhas byin, is present, the meaning is not fully understood because what he does is unknown. However, "an axe strikes the tree" completes the meaning of the sentence. Even though the agent is not indicated, what is being done is clearly understood. If it is certain that this action will be done beforehand, it is acceptable to search for the agent later. However, if this action does not exist in the first place, the agent cannot be found, because it is not known what the agent is doing. For example, initially, one strives for a meaning conceived in the mind. If it is known that writing is necessary, it is certain that a scribe is needed. If one person performs one action, it is an agent. If what is being done is uncertain, one does not know how to find the agent, and even if one searches for just anyone, it will not fit the purpose later. Therefore, the indefinite agent is not kārya (藏文， कार्य，kārya，事业), i.e., it does not extend to the action. ༈ The action to be done is also of four types: the action of creating, the action of coming, the action of composing, and the action of transforming. The second case endings are applied to the meaning of action. ༈ Engaging in that action is engaging. Finishing is not finishing. Achieving later, i.e., becoming achievable, is the action of creating. ༈ Whatever action is finished and accomplished is the action of coming. ༈ Cultivating the cause, such as planting seeds, and the seeds growing and becoming sprouts, etc., and improving the qualities of something that has already been accomplished, and purifying faults, is thoroughly purifying. Such things are the action of composing. ༈ Abandoning the characteristics of the previous state and taking on other characteristics in the later state is the action of transforming. For example: kaṭaṃ karoti kāruko (藏文，कटं करोति कारुको，kaṭaṃ karoti kāruko，工匠制作垫子) rūpaṃ paśyati cakṣuṣā (藏文，रूपं पश्यति चक्षुषा，rūpaṃ paśyati cakṣuṣā，用眼睛看颜色) rājyaṃ prāpnoti dharmiṣṭha somaṃ sunoti somapāḥ (藏文，राज्यं प्राप्नोति धर्मिष्ठ सोमं सुनोति सोमपाः，rājyaṃ prāpnoti dharmiṣṭha somaṃ sunoti somapāḥ，公正者获得王国，饮用苏摩酒的人榨取苏摩酒). Translated, it means: The craftsman makes a mat.
English
Visualizing form with eyes. Obtaining kingship through desiring Dharma. Severing peace and drinking peace. Thus it is said. The meaning of kaṭaṃ is: kaṭa, which is a grass mat. To that, the second case am is given. Therefore, even if it appears to say 'doing to the grass mat,' it is actually doing the work of making a grass mat. In Tibetan, it is better to omit the case endings and not have the letter 'la'. Kāru generally applies to the name of the doer of any action. However, the name of the maker of a grass mat is only known as kāru in Chinese. Kāruka. Kāruba. Although previous scholars translated kaṭa as re lde, it is not a bamboo re lde. Therefore, kaṭaṃ is the object, kāruba is the agent, karo ti, does. This is a verb, an example of the action of creation. ༈ Similarly, rūpaṃ is 'to form,' where am appears. That is the object. 'Visualized' means 'already visualized,' which is the action. 'Those with eyes' are the agents, that is, cakṣuṣaḥ (Sanskrit Devanagari, cakṣuṣaḥ, Sanskrit Roman transliteration, those with eyes), which is the plural of the first case, an example of the action of arriving. ༈ Also, rājyaṃ, kingship, that is, in the kingdom, is the second case am. dharmiṣṭhaḥ (Sanskrit Devanagari, dharmiṣṭhaḥ, Sanskrit Roman transliteration, one who desires Dharma). 'Desiring Dharma,' although actually the first case, because of desiring, it is the third case. That one who desires Dharma obtains kingship, because of being honored by many, like obtaining kingship as a benefit of only doing good deeds, is an example of the action of fabrication, and the object and action are known as before. ༈ Also, somaṃ is 'to peace,' that is, to the grass called peace, which is the object. After that am is maṃ. sunoti (Sanskrit Devanagari, sunoti, Sanskrit Roman transliteration, sunoti) means to cut and pound, which is the action. 'Drinking peace' shows the drinker, that is, the agent. This is about the actual substance, the peace grass, where the dry state of the grass is first abandoned, and later the state of taking the juice is taken. Soma, that is, 'to peace,' combining two words, is expressed as an example of the action of transformation. ༈ abhi sarvataḥ kārya dhigu paryādāṣu dvitīyā mreḍetāṃ teṣu tataḥ anyata bidṛśyate (Sanskrit Devanagari, abhi sarvataḥ kārya dhigu paryādāṣu dvitīyā mreḍetāṃ teṣu tataḥ anyata bidṛśyate, Sanskrit Roman transliteration, abhi sarvataḥ kārya dhigu paryādāṣu dvitīyā mreḍetāṃ teṣu tataḥ anyata bidṛśyate, literal Chinese meaning, manifest all those actions and holdings and again and again etc. three and repeated boundaries etc. and from those others also second visible). Manifest and. All those actions and holdings and. Again and again etc. three and. Repeated boundaries and. From those others also the second is seen. Some say that this is a supplement, but as it says 'visible' at the end of the sentence, it seems so. That is, abhi means manifest, sarva means all, ta soḥ, that is, to those.