English
That which is the cause or nature, or whatever, is called Brahma. Yasmāt (Sanskrit Devanagari: यस्मात्, Sanskrit Romanization: yasmāt, Chinese literal meaning: from where) means "from where," and the fifth case is used. The agent is related to the action. The first and third cases are definitely given to the deserving, so even though it is not the source, it gets the fifth case. Being consistent with the source is certain. Yasmāt (Sanskrit Devanagari: यस्मात्, Sanskrit Romanization: yasmāt, Chinese literal meaning: from where) is the continuation of ṅasi (the suffix for the fifth case). Prajā (Sanskrit Devanagari: प्रजा, Sanskrit Romanization: prajā, Chinese literal meaning: beings) is the agent. Prajāyante (Sanskrit Devanagari: प्रजायन्ते, Sanskrit Romanization: prajāyante, Chinese literal meaning: are born) is the word for the action. ༈ Āṅādi yogo lañcami. The fifth case is used with the conjunction of āṅ and others. The near transformation āṅ and others have the meaning of delimiting, and the fifth case is used for nouns that are initially joined with them. For example: Āpaṭaliputrādbṛṣṭodevaḥ. Putrāt (Sanskrit Devanagari: पुत्रात्, Sanskrit Romanization: putrāt, Chinese literal meaning: from the son) appears as the singular form of the fifth case, but it is not the source. The power of joining with ād shows the meaning of delimiting, meaning: until the rain of gods falls on Pāṭaliputra. That is, delimiting from the city of Pāṭaliputra. ༈ As it is said, the fourth case is used for that purpose. The so-called "that purpose" refers to a good purpose, which, if one strives for, will be quickly accomplished, and refers to a purpose that is not yet manifest. It is used in the connection of mantras, such as: for the purpose of accomplishing siddhis. This is only a specific instance of purpose, but for other purposes, it is not necessarily specifically designated to use the fourth case. Because this definitely uses the fourth case, it is mentioned. Some say that because all purposes are not fully expressed in the actual words of the sutra above, it is mentioned here. Saṃyamāya śrutaṃ dhante (Sanskrit Devanagari: संयमाय श्रुतं धन्ते, Sanskrit Romanization: saṃyamāya śrutaṃ dhante, Chinese literal meaning: he holds learning for self-control). Naro dharmāya saṃyamaṃ (Sanskrit Devanagari: नरो धर्माय संयमं, Sanskrit Romanization: naro dharmāya saṃyamaṃ, Chinese literal meaning: man self-controls for dharma). Dharma mokṣāya medhāvī (Sanskrit Devanagari: धर्ममोक्षाय मेधावी, Sanskrit Romanization: dharmamokṣāya medhāvī, Chinese literal meaning: the wise one for dharma and liberation). Dhanaṃ dānāya bhuktaye (Sanskrit Devanagari: धनं दानाय भुक्तये, Sanskrit Romanization: dhanaṃ dānāya bhuktaye, Chinese literal meaning: wealth for giving and enjoyment). In Tibetan: He holds learning for the sake of diligence in discipline. People are diligent in discipline for the sake of dharma. The wise cultivate for the sake of liberation. Wealth is for the sake of giving and food. So it is said. Māya (Sanskrit Devanagari: माय, Sanskrit Romanization: māya, Chinese literal meaning: for), yaṃ māya (Sanskrit Devanagari: माय, Sanskrit Romanization: māya, Chinese literal meaning: for), kṣāya nāya (Sanskrit Devanagari: क्षाय नाय, Sanskrit Romanization: kṣāya nāya, Chinese literal meaning: for) etc. are all the ṅe suffixes of the fourth case. Saṃyama (Sanskrit Devanagari: संयम, Sanskrit Romanization: saṃyama, Chinese literal meaning: self-control) is being good at discipline or diligent in discipline. Dharma (Sanskrit Devanagari: धर्म, Sanskrit Romanization: dharma, Chinese literal meaning: dharma) is being single-mindedly devoted to virtue. Medhāvī (Sanskrit Devanagari: मेधावी, Sanskrit Romanization: medhāvī, Chinese literal meaning: wise) is the wise one. The first three sentences are in the category of liberation, and the last sentence is accumulating wealth for the sake of dharma and desire, which are four categories. Through this, all purposes can be represented. ༈ Kruddhyādi yoge ca. Also, the conjunction of anger and others. ༈ Kruddhyādi yoge ca. Also, the conjunction of anger and others. Kruddhya (Sanskrit Devanagari: क्रुध्य, Sanskrit Romanization: krudhya, Chinese literal meaning: anger) means anger, that is, being angry, etc., including resentment, speaking ill, deception, etc. The fourth case is also used for these, for example: Krurā
English
Ya, kruddhyate. To be angry. To fight. This means that initially one party becomes angry and tries to harm the other, resulting in the other party also becoming angry. Or, 'Krura' means 'non-god', a forerunner of Kamsa. Even if Kamsa himself becomes angry, it is explained as 'fighting from anger'. 'Kruraya' is derived from this, meaning 'actually to the angry one', although it is the 'to' of the fourth case, it actually means 'to' as an object, or because of anger, the other party also becomes angry, which is either the fifth or seventh case indicating the cause. Similarly, 'Mitraya druhyati' means 'to be hostile to a friend'. 'Mitraya' is derived from this, a word indicating 'for', meaning the second case. 'Gunavate asuyati' means 'not to praise the virtuous'. Even if 'Gunavata' is combined with 'nga', it is not for anything, but as an object. In short, as stated in the scripture: 'Kyap is removed and is the fifth case.' Therefore, 'Harmyat prekshate' means 'to look from a high building'. This is also taking 'Harman' as the root of 'Kyap', removing 'ka' and 'pa', removing 'a' from 'ma', guiding 'rman' to the living 'ya', forming 'Harmya'. Then there is 'At' of 'ngsi'. Although it actually appears as 'from the high building', the meaning is not the source, but the meaning of climbing onto the high building and looking around. Here, 'At' is the connecting word 'from'. 'Asanat prekshati' means 'to look from the seat'. For this, 'Asana' is taken as the root of 'Kyap', removing all three letters 'ka', 'a', and 'pa', then 'ngsi', 'At' appears. Therefore, it is sitting on the seat and looking, not the source. In short, as stated in the scripture: 'For the arrival of an action arising from necessity, it is the seventh case.' When showing the combination with the action of fulfilling the necessity, even if that necessity is for a purpose, the fourth case is not used, but the seventh case is used, namely 'Carmani dvipinam hanti' (Sanskrit: चर्मणि द्विपिनं हन्ति), 'Dantayor hanti kunjaraṃ' (Sanskrit: दन्तयोर्हन्ति कुञ्जरं), 'Baleshu ca mari hanti' (Sanskrit: बालेषु च मरी हन्ति), 'Simni pushkala kahatah' (Sanskrit: सिम्नि पुष्कला का हतः). In Tibetan: 'Killing a tiger on the leather', 'Killing an elephant on the teeth', 'Killing a yak on the tails', 'Killing a musk deer on the musk'. For the latter, it can also be translated as 'Killing a small country in the region'. 'Dvipinam' is a tiger, and so on are objects, and 'hanti' and so on are all actions. Adding 'ni' to 'Carmanan', that is 'Carmani', meaning 'on the leather'. For 'Danta', it is 'Os' of the seventh case, guiding 'a' of 'da' to 'e', 'aya'.
Chinese
词类分别。danta yoḥ grub（梵文，梵文天城体：दन्तयोः，梵文罗马转写：dantayoḥ，汉语字面意思：在牙齿上）。说是“在牙齿上”。bāleṣu（梵文，梵文天城体：बालेषु，梵文罗马转写：bāleṣu，汉语字面意思：在毛发上）是“在尾巴上”，是第七格的复数。simni（梵文，梵文天城体：सिम्नि，梵文罗马转写：simni，汉语字面意思：在…之中）是指麝香和地方。puṣkala ka（梵文，梵文天城体：पुष्क लक，梵文罗马转写：puṣkala ka，汉语字面意思：丰满的）是指有香味的，指麝香和诸侯。simn（梵文，梵文天城体：सिम्न्，梵文罗马转写：simn，汉语字面意思：在…之中）加上ngi，去掉n的尾部的upa dhā，m n没有元音，用i来引导，simni完成。这些虽然是为了意义而做的，但是也适用第七格。༈viṣaye ca saptamī（梵文，梵文天城体：विषये च सप्तमी，梵文罗马转写：viṣaye ca saptamī，汉语字面意思：在事物上也是第七格）。在事物上也是第七格。这里有解释词语和补充经文的，虽然第一个很清楚，但是意义上是相似的。tarke ca turaḥ（梵文，梵文天城体：तर्के च तुरः，梵文罗马转写：tarke ca turaḥ，汉语字面意思：在推理中也是第四格）：在推理上是清楚且有辨别的。推理的根本意义是智慧的范畴，所以说是tarke。或者，事物的梵语是viṣaya，是指存在于其中的，或者全部存在于其中的，被其所拥有的，因此，也可以解释为推理者之中存在着有辨别力的人，我认为这个解释非常好。所谓“在推理上”，是“在推理者上”的缩略语。༈ṣaṣṭhī saptamyau cānādare（梵文，梵文天城体：षष्ठी सप्तम्यौ चानादरे，梵文罗马转写：ṣaṣṭhī saptamyau cānādare，汉语字面意思：第六格和第七格也是不敬）。对于不恭敬，对于不听话的意思，第六格和第七格可以随意使用。例如：bahūnāṃ krośatāṃ gataś coraḥ（梵文，梵文天城体：बहूनां क्रोशतां गतश्चोरः，梵文罗马转写：bahūnāṃ krośatāṃ gataś coraḥ，汉语字面意思：在许多呼喊声中，小偷逃走了）。藏语是：许多人的吵闹声中，小偷逃走了。意思是，许多人吵闹，像鸟飞走一样，小偷逃走了，逃走是不恭敬。bahuṣva sādhuṣu vadatvā bisva yamāryo yāti sādhu margeṇa（梵文，梵文天城体：बहुष्व साधुषु वदत्वा बिस्व यमार्यो याति साधु मार्गेण，梵文罗马转写：bahuṣva sādhuṣu vadatvā bisva yamāryo yāti sādhu margeṇa，汉语字面意思：在许多好人中，说了之后，自己，圣者，走在好的道路上）。直接显示的是，翻译成藏语是：在许多不善良的人中，对那些说话的人，自己凭借智慧走在善良的道路上。出现的是：ṣu和a sādhu，即不善良，连接，ṣva sādhu。vadat tsu和a bi连接，vad ṅsā pi出现。说是“对那些说话的人”。sva yam ārya连接，sva yamā rya，即上师自己，arya也指智者，所以说是智者自己。因此，意义的转换是：即使许多恶人说了，智者自己也走在安乐的道路上。即使恶人、狡猾的人宣称安乐的道路上有危险，智者们也不会听从，不听从是不恭敬的行为。对于不恭敬的对象，使用第六格或第七格。
English
Word classification. danta yoḥ grub (Sanskrit, Devanagari: दन्तयोः, Roman transliteration: dantayoḥ, literal meaning: on the teeth). It is said to be "on the teeth." bāleṣu (Sanskrit, Devanagari: बालेषु, Roman transliteration: bāleṣu, literal meaning: on the hairs) is "on the tails," which is the plural of the seventh case. simni (Sanskrit, Devanagari: सिम्नि, Roman transliteration: simni, literal meaning: in...) refers to musk and places. puṣkala ka (Sanskrit, Devanagari: पुष्क लक, Roman transliteration: puṣkala ka, literal meaning: full) refers to having fragrance, referring to musk and principalities. simn (Sanskrit, Devanagari: सिम्न्, Roman transliteration: simn, literal meaning: in...) plus ngi, remove the upa dhā at the end of n, m n has no vowel, use i to guide, simni is completed. Although these are done for the sake of meaning, the seventh case is also applicable. ༈viṣaye ca saptamī (Sanskrit, Devanagari: विषये च सप्तमी, Roman transliteration: viṣaye ca saptamī, literal meaning: in things also the seventh case). In things also the seventh case. Here are explanations of words and supplementary scriptures, although the first is clear, the meaning is similar. tarke ca turaḥ (Sanskrit, Devanagari: तर्के च तुरः, Roman transliteration: tarke ca turaḥ, literal meaning: in reasoning also the fourth case): In reasoning, it is clear and discerning. The fundamental meaning of reasoning is the realm of wisdom, so it is said to be tarke. Or, the Sanskrit word for things is viṣaya, which refers to being in it, or all existing in it, being possessed by it, therefore, it can also be interpreted as there being discerning people among reasoners, I think this explanation is very good. The so-called "in reasoning" is an abbreviation of "in reasoners." ༈ṣaṣṭhī saptamyau cānādare (Sanskrit, Devanagari: षष्ठी सप्तम्यौ चानादरे, Roman transliteration: ṣaṣṭhī saptamyau cānādare, literal meaning: the sixth and seventh cases are also disrespect). For disrespect, for the meaning of not listening, the sixth and seventh cases can be used arbitrarily. For example: bahūnāṃ krośatāṃ gataś coraḥ (Sanskrit, Devanagari: बहूनां क्रोशतां गतश्चोरः, Roman transliteration: bahūnāṃ krośatāṃ gataś coraḥ, literal meaning: in the shouts of many, the thief escaped). The Tibetan is: In the noise of many people, the thief escaped. The meaning is that many people made noise, like birds flying away, the thief escaped, escaping is disrespect. bahuṣva sādhuṣu vadatvā bisva yamāryo yāti sādhu margeṇa (Sanskrit, Devanagari: बहुष्व साधुषु वदत्वा बिस्व यमार्यो याति साधु मार्गेण, Roman transliteration: bahuṣva sādhuṣu vadatvā bisva yamāryo yāti sādhu margeṇa, literal meaning: among many good people, after speaking, oneself, the saint, walks on the good path). What is directly shown is, translated into Tibetan: Among many unkind people, to those who speak, oneself, relying on wisdom, walks on the good path. What appears is: ṣu and a sādhu, which is unkind, connected, ṣva sādhu. vadat tsu and a bi are connected, vad ṅsā pi appears. It is said to be "to those who speak." sva yam ārya are connected, sva yamā rya, which is the master himself, arya also refers to the wise, so it is said to be the wise himself. Therefore, the transformation of meaning is: Even if many evil people speak, the wise himself walks on the path of ease. Even if evil, cunning people claim that there is danger on the path of ease, the wise will not listen, not listening is an act of disrespect. For the object of disrespect, use the sixth or seventh case.