English
Although it is said that there is a pervasive relationship with the location and the agent, it is acceptable even if the agent does not exist separately, because existence is more important than anything else, and only an independent agent can help the action. The word for agent is the usage of the third case. The agent is Lord Rama himself. The first case is used for that which has no relation to any action. If Rama is connected with the act of destroying demons, then the third case must be used. Because Rama destroyed the demon, Rama is common. Destroying the demon is not a common purpose, therefore, since the person controlled by the action is Rama, the agent is colored by the action. Even if the agent is separate, needless to say, it is certain that the agent exists in the action. Even if the agent is not the only one, but because he is the person destroyed by the agent, for him, the distinction between himself and the agent himself cannot be obtained, but the distinction of the agent is obtained, as if the agent has become the action. Just saying destroying the demon, even if it is not actually said, it is impossible not to have a way of destroying. A particularly helpful agent is shooting an arrow, and if it is said that this also uses the third case, then shooting an arrow is not the agent, but only the action. Here, shouting is karma, putting in is the difference of karma, the maker of joy is the main agent, the arrow is the agent that becomes the method of achieving power, and piercing is the action. Similarly, kara agra, the tip of the nail, that is, the nail, is the agent that helps to achieve, the monkeys are the agents, and flapping wings and fighting are the actions. पुनः (Sanskrit Devanagari, punah, Sanskrit Roman transliteration, again) that is, again is also the difference of action. Now, from the aspect of the place of the fourth case, for the container of giving, if giving is aimed at a good object of giving, because it is the most worthy of action, it is the real agent, therefore it is the fourth case. As many previous sages have said, just as the world generally regards the father, this is the way to distinguish the object of giving and the place of offering. If giving is given to a bad container of giving, there will be faults, because half of the sins they have committed will go to the giver, and it is believed that the place of offering is also a Brahmin, although it is inconsistent with the teachings of non-duality, but this is how it is circulated in the Sanskrit tradition.
Chinese
贝达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）智慧，给婆罗门牛。论师，给女儿。彼为吠陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）知，于彼彼施，论师，第四格接尾词。吠陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与论典不同，吠陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）自生，或不欲，然为根本原始之论。论典释彼义，或不尔，然自心造，或闻随说，六见，六支，声明等，论典十四等。如是说。今婆罗门，吠陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）师与论师，各别称之。又如以杖击牛，为所作事，思及地方之求助，于地方用金十万，如是，朝圣用六月，如是，易解为所为事，然击树一株，为所作，于树注水，为所须，其别为何？直接作与间接作之别耶？抑或所作之境，混与不混之别耶？抑或显明趋向与不趋向之别等，随应而别耶？如是说。故此施财，仅为如实施之名相，非如实胜施，财施遍也。今说第五之境，第五格用于分离与降落之义，分离为昔时聚集之粘连分离毁坏之义，降落为从动摇而降落，如奔跑之马背不堕之人，与从不动摇而降落，如水从山流下，后者为生源之义，余者非也。定遍施此之例为， धावतोऽश्रात् पतति धावतोऽश्रात् पतति（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。奔跑之马堕落。 धावत् धावत्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）奔跑， अपतत् अपतत्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）堕落，अश्वात् अश्वात्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为马之梵语。अश्व अश्व（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加ङसि ङसि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）而来。 भूर्भृतोऽवतरति गङ्गा भूर्भृतोऽवतरति गङ्गा（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。持地者降临，恒河。 भूर्भृत् भूर्भृत्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）持地者，山也。于彼生第五格ङसि ङसि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。
English
veda vide gāṃ da dāti. He gives a cow to the knower of the Vedas. chātrāya kanyaṃ da dāti. He gives a daughter to the student. That is, veda vid means knowing the Vedas. To him, he gives. chātra means student, and the fourth case ending -e is added to it. Veda and treatise are different. Veda is considered self-existent, or even if not desired, it is the root of the original text. Treatise explains its meaning, or even if not, it is composed by oneself, or it is a recitation following what is heard. The six views, six limbs, grammar, etc., are known as the fourteen treatises, etc. So it is said. Even now, Brahmins are known separately as Veda scholars and treatise scholars. Again, like striking a cow with a stick, it is an act to be done. Considering the request for help from the region, a hundred thousand gold coins were spent on the region. And like saying that it took six months for pilgrimage, it is easy to distinguish what is to be done for a purpose. But what is the difference between striking a tree once, which is an act to be done, and watering a tree, which becomes necessary for a purpose? Is it the difference between doing directly and doing indirectly? Or is it the difference between the object of the act being mixed or unmixed? Or is it the difference between being manifestly directed and not directed, etc., as appropriate? So it is said. Therefore, giving wealth here is only a basis for truly giving. It is not that the giving of wealth pervades the true and excellent giving. Now, the object of the fifth case is explained. The fifth case is used for the meaning of separation and falling. Separation is the meaning of the separation and destruction of what was previously united and adhered. Falling is falling from movement, like a person not falling from a running horse, and falling from immobility, like water flowing from a mountain. The latter is the meaning of the source, not the others. An example of this definitely given is: dhāvato'śrāt patati. He falls from a running horse. dhāvat means running, and apatat means falling. aśvāt is the Sanskrit word for horse. aśva plus ṅasi comes from. bhūbhṛto'vatarati gaṅgā. Ganga descends from the earth-holder. bhūbhṛt means earth-holder, that is, mountain. The fifth case ṅasi arises from it.
English
The distinction of As. Apata Rati. Because it exists there, the distinction of Uo arises. Bhubhrito appeared. From the end of Ota, that place is Adiyo. The above is the falling place, the horse walks and shakes and falls. This is the falling place, the mountain does not move, the bird, the water moves far away, does not shake and falls. Now, even if we don't count the authors, in order to understand the non-authors, we need to explain the relational words. Moreover, in order not to confuse the order of cases, it is explained here. If it is done for the meaning of relation, then connect the sixth case. Here is an example: rājñaḥ sa buruṣo jñayaḥ pitro retatprapūjanaṃ. guruṇī vacanaṃ pathyaṃ. kavāṃ nāṃ rasa badvācaḥ. Like this: The king's man knows, this, that, the good offering of the ancestors, the teachers' teachings are good medicine, the singers' tasteful words. Like this. rājñaḥ means, rājan plus the sixth case ṅas. pitroḥ means pitra plus the sixth case os, because it meets etatat in that place, it leads to the distinction ra e. It should be understood that pito re appeared. gurūṇāṃ and kavīnāṃ mean the change of the sixth case ām. The related places are, rājña king and pitṛ ancestors, that is, the clan's deity, and guru teacher, and kavī that is, the singers. The relator is, man, this that, road, language itself. Man, this that and ṣa road etc. are the voice of the author, offering is karma. The meaning of that verse is, the related place king is the main one, the relator man that is, the entourage is not the main one. If the king walks alone, no new person who does not know recognizes him as the king, if he goes with servants, he can recognize him as the king. Therefore, distinguishing from the crowd of people who are not the king, the distinguisher who can understand who is the king is the servant, not the king himself. Therefore, the king's man is the one who makes the king himself known as the king, it is the relationship between the king and the king's non-main entourage. The relationship exists in both, but because the related place king is the main one, the sixth case related voice is connected.
Chinese
संबंध（关联）是国王的儿子，国王的人或仆人虽然具有区分的强大能力，但因为是次要的，所以不需要第六格的例子。同样，谁的儿子能很好地进行祖先的祭祀。关联的对象是祖先，因为是主要的，所以使用第六格所有格的词。如果有人看到同样的祭祀，也能理解那是他自己祖先的祭祀。但因为儿子是次要的，所以没有第六格。又，上师是主要的，所以使用所有格的第六格。不会有很多国王和很多父亲同时出现在一个地方，但上师可以，所以使用复数。上师所教的言语是道路，弟子通过它进入他所指示的道路并修行。पाथ्यं（藏文，梵文天城体，pāthyaṃ，适宜的）是作者的词，意思是作者。另一种解释是，पाथ्य（藏文，梵文天城体，pāthya，适宜的）被解释为做了困难的事情，是过去时。一些注释说，因为上师的言语意义深奥，所以已经完成了修行，现在是快乐的意义，就像拿着味道好的巴库拉果实一样。同样，歌唱者对关联的主要对象使用第六格复数，对关联的词使用作者的第一格词。有旋律的是指歌曲的词语的特点。这几乎是关联的大部分例子，对主要和非区分者使用第六格词，阿努布提老师认为，不应该对次要的区分者使用。他们这样说。解释的例子回答说：正如所说，在关联中，主要和非主要的对象都能清楚地看到第六格。区分者和非区分者，区分什么和什么。粘着和关联是相互作用的，因此，这两者的关系也产生了第六格的区别。据说这是由贪欲所著的《Prākṛti》中的引文。这是他的想法，而不是阿努布提的想法。有些人说阿努老师从《Brāktiya》中引用了引文。老师也认为这是特别的。无论如何，这是贪欲的引文，主要和次要的对象都使用第六格词。主要对象有两种情况：区分者和非区分者，次要对象也有两种情况：区分者和非区分者。粘着是有形的。
English
The relation is the king's son, the king's man or servant, although having great power to distinguish, but because it is secondary, it does not need the example of the sixth case. Similarly, whose son can perform the ancestral worship well. The object of relation is the ancestors, because it is the main one, so the sixth case possessive word is used. If one sees the same worship, one can also understand that it is the worship of his own ancestors. But because the son is secondary, there is no sixth case. Also, the lama is the main one, so the possessive sixth case is used. Many kings and many fathers do not appear in one place at the same time, but it is possible for the lama, so the plural is used. The words taught by the lama are the path, and the disciple enters the path he indicates and practices. pāthyaṃ (藏文，梵文天城体，pāthyaṃ，suitable) is the word of the author, meaning the author. Another explanation is that pāthya (藏文，梵文天城体，pāthya，suitable) is explained as having done difficult things, which is the past tense. Some commentaries say that because the meaning of the lama's words is profound, the practice has been completed, and now it is the meaning of happiness, just like holding a good-tasting Bakula fruit. Similarly, the singer uses the sixth case plural for the main object of relation, and the first case word of the author for the word of relation. Melodious refers to the characteristics of the words of the song. This is almost all the examples of relation, the sixth case word is used for the main and non-distinguisher, and Teacher Anubhūti believes that it should not be used for the secondary distinguisher. They say so. The example of the explanation answers: As it is said, in the relation, the sixth case can be clearly seen in the main and non-main objects. Distinguisher and non-distinguisher, distinguishing what and what. Adhesion and relation are interacting with each other, therefore, the relation of these two also produces the distinction of the sixth case. It is said that this is a quotation from Prākṛti written by Craving. This is his idea, not Anubhūti's idea. Some say that Teacher Anu quoted a quotation from Brāktiya. The teacher also thinks that this is special. In any case, this is a quotation from Craving, and both the main and secondary objects use the sixth case word. The main object has two cases: distinguisher and non-distinguisher, and the secondary object also has two cases: distinguisher and non-distinguisher. Adhesion is tangible.