Chinese
是说，它的ta词缀是，abhi和sarva这两个的共同之处。abhi ta是显现，sarva ta是全部。kārya是行为，与那二者相关的其他词，是做第二种变格的行为的意思。同样地，执持，像恶劣的方面和恶劣的言语一样，对于不好的意思所使用的dhik（དྷིཀ྄，Devanagari: धिक्，IAST: dhik，汉语字面意思：责骂）这个词，以及upa ri两个，其他三个也是两次述说，amreḍita重复的意思，其他的也使用第二种变格。举例说，abhi sato grāmaṃ nadī bahati。sarvato grāmaṃ tara vo dṛśyante。dhig deva dattaṃ。upary upari purohitaṃ yācakāḥ patanti。那些是显现等等。adho'dgo grāmaṃ nidhiḥ。adhyadhi grāmaṃ tirthaṃ。adhyadhi vyādhaṃ gacchanti mṛgāḥ。这些是重复述说的例子。samayā grāmaṃ śatru hataḥ。nikaṣā grāmaṃ phalaṃ prāptaṃ。prati grāmaṃ yajvānaḥ。这些是其他的例子。那些是散文，用藏语依次是：村庄被河流显现地冲刷。村庄的树木全部被看见。给予天神者罪过。在祭司的上方，乞丐们从上方掉落。是显现等等。村庄附近有财富。村庄的根源是台阶。猎人附近，野兽们行走。这些是重复的例子。村庄的周围，敌人被杀。村庄附近，果实获得。各自的村庄，供奉天神。这些是从实际陈述之外的其他例子。abhi ta相关的grāma的词语，sarva ta相关的grāma，dhik相关的deva datta，upa ri两次述说相关的purohita的词语，adho两次和adhi两次相关的grāma的词语两次，以及引申意义samayā和nikaṣā和prati相关的grāma，都给予了第二变格am。然而，大部分意思不是作为行为。村庄被河流冲刷，在意义转换上，村庄和河流这两个词
English
It is said that its 'ta' suffix is the commonality between abhi and sarva. 'Abhi ta' means 'manifest', and 'sarva ta' means 'all'. 'Kārya' means 'action', and other words related to those two mean 'performing the action of the second case'. Similarly, 'holding', like bad aspects and bad speech, the word 'dhik' (དྷིཀ྄，Devanagari: धिक्，IAST: dhik，literal meaning: reproach) used for bad meanings, and 'upa ri' twice, and the other three are also stated twice, 'amreḍita' meaning 'repetition', and others also use the second case. For example, 'abhi sato grāmaṃ nadī bahati'. 'sarvato grāmaṃ tara vo dṛśyante'. 'dhig deva dattaṃ'. 'upary upari purohitaṃ yācakāḥ patanti'. Those are 'manifest' etc. 'adho'dgo grāmaṃ nidhiḥ'. 'adhyadhi grāmaṃ tirthaṃ'. 'adhyadhi vyādhaṃ gacchanti mṛgāḥ'. These are examples of repetition. 'samayā grāmaṃ śatru hataḥ'. 'nikaṣā grāmaṃ phalaṃ prāptaṃ'. 'prati grāmaṃ yajvānaḥ'. These are other examples. Those are prose, and in Tibetan, respectively: 'The village is manifestly washed away by the river.' 'All the trees of the village are seen.' 'Sin to the giver of the gods.' 'Above the priest, beggars fall from above.' It is 'manifest' etc. 'Near the village there is wealth.' 'The root of the village is the platform.' 'Near the hunter, the beasts walk.' These are examples of repetition. 'Around the village, the enemy is killed.' 'Near the village, the fruit is obtained.' 'In each village, the gods are worshipped.' These are other examples besides the actual statement. The word 'grāma' related to 'abhi ta', 'grāma' related to 'sarva ta', 'deva datta' related to 'dhik', the word 'purohita' related to 'upa ri' stated twice, the word 'grāma' related to 'adho' twice and 'adhi' twice, and the derived meanings 'samayā', 'nikaṣā', and 'prati' related to 'grāma', all are given the second case 'am'. However, most of the meaning is not as an action. 'The village is washed away by the river', in the meaning transformation, the words 'village' and 'river'.
Chinese
那些是业的词。尼提是宝藏或财富，这里是财富，即作者。台阶也是作者。阿陀阿陀和，阿த்ய阿提是重复。萨玛雅和，尼嘎喀不是反义词。那些都是近义词，可以翻译成附近、根、周围和任何适当的接近。帕ra提在这里是各自不同的，所有这些都依赖于“村庄”这个业词的特征。佳塔是猎人的业。嘎恰提是行为。野兽是作者。敌人是作者。杀死是行为。果实是作者。帕ra帕当是行为。如果敌人是被杀的对象，果实是获得的对象，为什么不变成业呢？仅仅在意义上是这样的。在这里，词是：敌人被杀了。因为敌人和杀死之间没有连接词，所以敌人，即夏札ru，只是显示第一种情况的意义，是作者的声音。果实也是如此。帕朗，对于果实，没有“获得”，果实是第一种情况的结尾。因此，在这种情况下，业的意义上使用了作者的词。亚兹瓦纳，供奉神的人是作者。帕ra达提，是行为。嘎拉阿特瓦诺奈伊兰塔耶，对于时间和道路之间没有间隔。相对于时间，每年一次或两次等等，每月一次，每天一次，白天一次，夜晚一次，以及每个时段，像这样安排，不混乱，不延迟，这被称为时间没有间隔。在这种情况下，不需要瞬间没有间隔。道路也是，山或平原或水边等等，同类的最著名的一个是相似的，这被称为相似的性质没有间隔。不需要所有性质都相似，即使是细微的差异也没有间隔。为什么呢？因为这些不是用理性来衡量的。这是城市居民中著名的术语，比如没有规则中断，以及称为土地连接等等。对于这两个意义，名词的结尾也使用第二种情况。玛萨玛提提，在月亮中阅读。意思是，在月亮期间，每次都不间断地阅读经文。玛萨是月亮的声音。给予第二种情况的阿姆，玛萨姆出现，阿提提阅读，这样连接。
English
Those are words of action. Nidhi is treasure or wealth, here it is wealth, i.e., the agent. The platform is also the agent. Adho'dho and, Adhya adhi are repetitions. Samaaya and, Nikaasha are not antonyms. All of those are synonyms, and can be translated as nearby, root, surrounding, and any appropriate proximity. Praati here is each different, all of which rely on the characteristic of the action word "village." Jadha is the action for the hunter. Gacchaanti is the action. The deer is the agent. The enemy is the agent. Killing is the action. The fruit is the agent. Praaptam is the action. However, if the enemy is the object to be killed, and the fruit is the object to be obtained, why doesn't it become the object? It is so only in meaning. Here, the word is: The enemy was killed. Because there is no connecting word between the enemy and killing, the enemy, i.e., Shatruh, only shows the meaning of the first case, it is the sound of the agent. The fruit is also the same. Phalam, for the fruit, there is no "obtained," the fruit is the ending of the first case. Therefore, in this kind of situation, the word of the agent is used in the meaning of the object. Yajvaana, the one who worships the deity is the agent. Partate, is the action. Kaalaadhvanornairantarye, for the absence of interval between time and path. Relative to time, once or twice a year, etc., once a month, once a day, once a day, once a night, and each period, arranging like this, without confusion, without delay, this is called time without interval. In this kind of situation, it is not necessary to have no interval for a moment. The path is also, mountain or plain or riverside, etc., the most famous one of the same kind is similar, this is called the similar nature without interval. It is not necessary for all natures to be similar, even subtle differences do not need to be without interval. Why? Because these are not measured by reason. This is a famous term among city dwellers, such as no rule interruption, and called land connection, etc. For those two meanings, the second case is also used at the end of the noun. Maasaamadhiite, reading in the moon. The meaning is, during the moon, reading the scriptures without interruption each time. Maasa is the sound of the moon. Giving the second case Am, Maasam appears, Adhiite reading, thus connecting.
Chinese
虽然出现了“月”这个词，但实际上是在一个月之内，直到一个月为止，主要还是表示处所或基础的意思。虽然“阅读”是行为，但不能将“在月”与它结合，因为阅读不是在月亮的时候进行，而作为行为的对象，阅读本身就是论典。因此，第二种情况表示第七种意义。“克罗舍姆跋拉达（梵文：Krośambaratāḥ）”，意思是“在远处的呼喊声中是山”，最初是以前在山脚下的一个山洞里，以前已经过去的山，或者现在要去的山，从这里到远处呼喊声的地方只有山。意思是说，没有像平原那样与山相对的事物阻隔，像森林等与山不相对的事物不算在内，或者说只有一座山在远处呼喊声的地方，这是用在过去时态的词语上。意思是说，既是远处呼喊声的地方，又是山，所以是共同的基础。因为词语中出现了“अम्（梵文天城体：am，梵文罗马拟音：am，汉语字面意思：अम्）”，所以第二种情况表示第六种意义。所谓的远处呼喊声的事物，是没有行为可以进行的。月和远处呼喊声是宾语，阅读和山是动词。“अम्（梵文天城体：am，梵文罗马拟音：am，汉语字面意思：अम्）”这个词缀表示不间断的意思。即使没有“不间断”这个词，也能理解其含义。一般来说，格的后缀等词缀的痕迹，即使没有对应的词语，也能通过手势的语言转换来理解各自的意义差别，就像手势的明显部分一样。即使不说话，也能通过身体的姿势来理解一样。 再者，除了这种情况之外，第二种情况不适用于不间断的情况。例如，“玛萨斯亚德维拉迪特（梵文：Māsasya dvirādhīte）”，意思是“两个月阅读”。这里明确地出现了第六格的后缀“स्य（梵文天城体：sya，梵文罗马拟音：sya，汉语字面意思：स्य）”。意思是翻译成“在月”，即在一个月内阅读两遍。这也是第六格表示第七种意义。“克罗舍斯亚埃卡德肖跋拉达（梵文：Krośasya ekadeśo baratāḥ）”，意思是“远处呼喊声的一个地方是山”。这里明确地出现了。在藏语中，这并没有与第六格的意义相悖，但按照汉语的说法，“स्य（梵文天城体：sya，梵文罗马拟音：sya，汉语字面意思：स्य）”既不适合所有者，也不适合共同的基础。这是第七种意义，第六种词语。从这里到远处呼喊声的地方，所有的地方都不是山，只是在一个地方的一部分有一座山。“卡尔达里普拉达南（梵文：Kartarī pradhānaṃ）克里亚什拉耶萨达内查（梵文：Kriyāśrāye sādhane ca）”，意思是“作者是主要的，对于能够进行行为的工具也是如此”。作者本身是主要的，能够帮助他进行行为，这就是区别。
English
Although the word "month" appears, it actually means within a month, up to a month, mainly indicating the meaning of place or basis. Although "reading" is an action, it cannot be combined with "in the month", because reading is not done during the time of the moon, and as the object of the action, reading itself is the treatise. Therefore, the second case represents the seventh meaning. "Krośambaratāḥ" means "in the distant call is a mountain", initially in a cave at the foot of a mountain in the past, the mountain that has already passed, or the mountain that is about to go, from here to the place of distant call there is only a mountain. It means that there is no obstruction like a plain that is opposite to the mountain, and things like forests that are not opposite to the mountain are not counted, or that there is only one mountain in the place of distant call, which is used in past tense words. It means that it is both the place of distant call and the mountain, so it is a common basis. Because the word "अम् (Devanagari: am, Romanization: am, Literal meaning: अम्)" appears in the word, the second case represents the sixth meaning. The so-called thing of distant call, there is no action that can be done. Month and distant call are objects, reading and mountain are verbs. The suffix "अम् (Devanagari: am, Romanization: am, Literal meaning: अम्)" indicates the meaning of uninterrupted. Even if there is no word "uninterrupted", its meaning can be understood. Generally speaking, the traces of case suffixes and other suffixes, even if there are no corresponding words, can understand the differences in meaning through the language conversion of gestures, just like the obvious parts of gestures. Even if you don't speak, you can understand through the posture of the body. Furthermore, apart from this situation, the second case does not apply to uninterrupted situations. For example, "Māsasya dvirādhīte" means "reading for two months". Here, the suffix "स्य (Devanagari: sya, Romanization: sya, Literal meaning: स्य)" of the sixth case appears explicitly. It means translating into "in the month", that is, reading twice within a month. This is also the sixth case representing the seventh meaning. "Krośasya ekadeśo baratāḥ" means "one place of distant call is a mountain". It appears explicitly here. In Tibetan, this does not contradict the meaning of the sixth case, but according to Chinese, "स्य (Devanagari: sya, Romanization: sya, Literal meaning: स्य)" is not suitable for either the owner or the common basis. This is the seventh meaning, the sixth word. From here to the place of distant call, all places are not mountains, only in one part of one place there is a mountain. "Kartarī pradhānaṃ Kriyāśrāye sādhane ca" means "the author is the main one, and so is the tool that can perform the action". The author himself is the main one, able to help him perform the action, that is the difference.
Chinese
虽然说与处所有能遍及的关系，即使作者不存在也可以，因为存在比什么都重要，能帮助行为的只有独立的作者。作者的词是第三格的用法。作者就是罗摩神本人。与任何行为都没有关系的那就用第一格。如果罗摩与摧毁恶魔的行为联系起来，就必须用第三格。因为罗摩摧毁了恶魔，所以罗摩是共同的。摧毁恶魔不是共同的目的，因此，由于行为控制的对象是罗摩，所以作者被行为改变了颜色。即使作者是分开的就更不用说了，因为行为中一定有作者存在。即使作者不是唯一，但因为他是被作者摧毁的人，所以对他来说，无法获得自身和作者自身的区分，而是获得了作者的区分，就像作者变成了行为一样。仅仅说摧毁恶魔，即使没有实际说出，也不可能没有摧毁的方式方法。特别有帮助的作者是射箭，如果说这个也要用第三格，那么射箭就不是作者，只是行为而已。这里，呼喊是业，投入是业的差别，喜悦的制造者是主要的作者，箭是成为能力实现方法的作者，穿透是行为。同样，卡拉阿格拉指甲尖也就是指甲是帮助实现的作者，猴子们是作者，挥动翅膀作战是行为。पुनः（梵文天城体，punah，梵文罗马拟音，再次）也就是再次也是行为的差别。现在从第四格的处所方面来说，对于布施的容器来说，如果瞄准好的布施对象而布施，因为是行为中最值得的，所以是真正的作者，因此是第四格。就像以前的许多仙人所说的那样，就像世界普遍认为父亲一样，这是区分布施对象和供养处的方式。如果布施给不好的布施容器，就会有罪过，因为他们所造的罪恶有一半会归于供养者，并且认为供养处也是婆罗门，虽然与宣说无二的教诲不一致，但在梵语的习惯上是这样流传的。