Chinese
即，所谓“婆呼喃”，是第六变格的阿母（梵文天城体：आम्，梵文罗马转写：ām，汉语字面意思：阿母）和努特（梵文天城体：नुत्，梵文罗马转写：nut，汉语字面意思：努特）的后续。克柔夏特（梵文天城体：क्रोशत्，梵文罗马转写：krośat，汉语字面意思：呼喊）和阿母（梵文天城体：आम्，梵文罗马转写：ām，汉语字面意思：阿母）结合，即所谓“克柔夏汤”。婆呼舒（梵文天城体：बहुषु，梵文罗马转写：bahuṣu，汉语字面意思：在许多中）是第七变格的苏普（梵文天城体：सुप्，梵文罗马转写：sup，汉语字面意思：后缀）。阿萨度舒（梵文天城体：असाधुषु，梵文罗马转写：asādhuṣu，汉语字面意思：在不善中）也是苏普（梵文天城体：सुप्，梵文罗马转写：sup，汉语字面意思：后缀）。巴德苏（梵文天城体：पत्सु，梵文罗马转写：patsu，汉语字面意思：在落下中）也是苏普（梵文天城体：सुप्，梵文罗马转写：sup，汉语字面意思：后缀）。意思是，从“众多”的声音来说，是表示原因的第五变格，以及“众多恶人”是表示工具的第三变格，还有“说了也”的意思是，在“说了”之后加“也”，这个“也”是宾格。同样地，“婆呼舒萨度舒”是“哇啦雅特哇比哇雅玛纳雅雅特雅萨度玛尔给纳”。“雅特雅萨度尼”是“雅提”和“阿萨度”结合的。这用藏语来说就是：“在众多中对善良进行阻碍，不明智者以不善之道而行”。意思是说，虽然阻碍了众多善良，但无知者自己却走上了不舒适的道路。所谓“自己”，就是指自己做决定。即使说真话的人阻止说“这条路很危险”，愚蠢的人也会因自负而走上歧途。玛达维卓如达托布拉布拉扎迪布扎哈（梵文天城体：मातापितृरोदितः प्रप्रजातिपुत्रः，梵文罗马转写：mātāpitṛroditaḥ praprojāti putraḥ，汉语字面意思：父母哭泣，儿子远去）。对母亲和父亲哭泣，儿子完全离开了。所谓“维卓”，是第七变格的双数形式，奥斯（梵文天城体：ओस्，梵文罗马转写：os，汉语字面意思：双数主格后缀）出现，因为看到对面的ra字，所以变成了限定，被去掉了。虽然“对哭泣者”和“对父母”有第七变格的后续词，但“母亲和父亲”是第一变格的意思，而“对哭泣者”的意思是“在哭泣中”，所以父母在哭泣，儿子因为不尊敬和不听话而离开的意思。虽然这不是基础、住所和地点，但与时间相符，所以因为情况而出现了第七变格。阿尼约克达布拉塔玛哈（梵文天城体：अन्योक्तप्रथमः，梵文罗马转写：anyokta prathamaḥ，汉语字面意思：其他所说第一）。从其他地方所说的第一个。意思是，即使不只是表示作者或意义，第一变格的三种形式也会适用，所有将要解释的陈述，以及存在于克里特（梵文天城体：कृत्，梵文罗马转写：kṛt，汉语字面意思：动词后缀）结尾等，也应在此处酌情采用。嘎达克里亚德（梵文天城体：घटः क्रियते，梵文罗马转写：ghaṭaḥ kriyate，汉语字面意思：壶被做）。词根克里（梵文天城体：कृ，梵文罗马转写：kṛ，汉语字面意思：做）加上后缀雅克（梵文天城体：यक्，梵文罗马转写：yak，汉语字面意思：被动语态后缀）。然后加上达（梵文天城体：ट्，梵文罗马转写：ṭ，汉语字面意思：后缀）格义（梵文天城体：ग्यी，梵文罗马转写：gyī，汉语字面意思：格义），即结合成克里亚德（梵文天城体：क्रियते，梵文罗马转写：kriyate，汉语字面意思：被做）。这是从所有陈述中出现的仪轨的例子。以及与之相关的瓶子的梵语词汇。在嘎达（梵文天城体：घट，梵文罗马转写：ghaṭa，汉语字面意思：壶）上，给予第一变格的单数形式si，意思是实际上瓶子被做，或者说瓶子被做，但意思是瓶子的工作被做。
English
That is, so-called "Bahūnāṃ," is the continuation of the sixth case ending Ām (梵文天城体：आम्，梵文罗马转写：ām，汉语字面意思：Ām) and Nut (梵文天城体：नुत्，梵文罗马转写：nut，汉语字面意思：Nut). Krośat (梵文天城体：क्रोशत्，梵文罗马转写：krośat，汉语字面意思：Shouting) combined with Ām (梵文天城体：आम्，梵文罗马转写：ām，汉语字面意思：Ām), is called "Krośatāṃ." Bahuṣu (梵文天城体：बहुषु，梵文罗马转写：bahuṣu，汉语字面意思：In many) is the continuation of the seventh case ending Sup (梵文天城体：सुप्，梵文罗马转写：sup，汉语字面意思：Suffix). Asādhuṣu (梵文天城体：असाधुषु，梵文罗马转写：asādhuṣu，汉语字面意思：In the unwholesome) is also Sup (梵文天城体：सुप्，梵文罗马转写：sup，汉语字面意思：Suffix). Patsu (梵文天城体：पत्सु，梵文罗马转写：patsu，汉语字面意思：In falling) is also Sup (梵文天城体：सुप्，梵文罗马转写：sup，汉语字面意思：Suffix). The meaning is, from the sound of "many," it is the fifth case ending indicating cause, and "many evil people" is the third case ending indicating instrument, and the meaning of "even if said" is, after "said" adding "even," this "even" is the accusative case. Similarly, "Bahuṣu Sādhuṣu" is "Vārayatsva Visva Yamanāryo Yātyasādhu Mārgeṇa." "Yātyasādhu Ni" is a combination of "Yati" and "Asādhu." This in Tibetan means: "Although obstructing the good among the many, the unwise go by the path of the unwholesome." The meaning is, although obstructing many good things, the ignorant themselves go on an uncomfortable path. The so-called "themselves" means making decisions themselves. Even if a truthful person prevents them, saying "this road is dangerous," foolish people will go astray out of self-conceit. Mātāpitṛroditaḥ praprojāti putraḥ (梵文天城体：मातापितृरोदितः प्रप्रजातिपुत्रः，梵文罗马转写：mātāpitṛroditaḥ praprojāti putraḥ，汉语字面意思：Parents weeping, son goes far away). To the weeping mother and father, the son completely left. The so-called "Vitro" is the dual form of the seventh case ending, Os (梵文天城体：ओस्，梵文罗马转写：os，汉语字面意思：Dual nominative suffix) appears, because seeing the letter ra on the opposite side, it became definite and was removed. Although there are subsequent words of the seventh case ending for "to the weeping ones" and "to the parents," "mother and father" is the meaning of the first case ending, and the meaning of "to the weeping ones" is "in weeping," so the parents are weeping, and the meaning is that the son left because of disrespect and disobedience. Although this is not a basis, dwelling, or place, it is in accordance with time, so the seventh case ending appeared because of the situation. Anyokta prathamaḥ (梵文天城体：अन्योक्तप्रथमः，梵文罗马转写：anyokta prathamaḥ，汉语字面意思：Other said first). The first said from elsewhere. The meaning is, even if it does not only indicate the agent or meaning, the three forms of the first case ending will apply, all the statements that will be explained, and those existing at the end of Kṛt (梵文天城体：कृत्，梵文罗马转写：kṛt，汉语字面意思：Verbal suffix), etc., should also be adopted here as appropriate. Ghaṭaḥ kriyate (梵文天城体：घटः क्रियते，梵文罗马转写：ghaṭaḥ kriyate，汉语字面意思：The pot is made). The root Kṛ (梵文天城体：कृ，梵文罗马转写：kṛ，汉语字面意思：Do) is given the suffix Yak (梵文天城体：यक्，梵文罗马转写：yak，汉语字面意思：Passive suffix). Then adding Ṭ (梵文天城体：ट्，梵文罗马转写：ṭ，汉语字面意思：Suffix) Gyī (梵文天城体：ग्यी，梵文罗马转写：gyī，汉语字面意思：Gyī) case ending, that is, combining into Kriyate (梵文天城体：क्रियते，梵文罗马转写：kriyate，汉语字面意思：Is made). This is an example of a ritual that appears from all statements. And the Sanskrit vocabulary for the pot related to it. On Ghaṭa (梵文天城体：घट，梵文罗马转写：ghaṭa，汉语字面意思：Pot), giving the singular form Si of the first case ending, meaning actually the pot is made, or the pot is being made, but the meaning is the work of the pot is being done.
English
Or the sixth, according to the special meaning of the vase, it is the fourth. Also, byings. Kṛ（Tibetan, Devanagari, kṛ, to do） plus the suffix ghya. Ghra. Ṛ becomes ār kārya. This is the ritual ending in kṛtra. From this, si arises. It is connected to the Sanskrit word for "clothes." When pāṭa is given the case si, it is actually pāṭāḥkāryaḥ. Although it appears like saying "the work of clothes," it means the work of clothes or the work for clothes. Then, from the compounding method, si, etc., are all. It says so. This is clearly a commentary word. Some consider it as the main text, i.e., chandasi syādiḥ sarvatra. In the compounding method arising from the Vedas, for the meaning of the agent, it also applies from the action to the locus. Also for the thing to be done. All seven cases apply, etc. These are special, and all apply in all situations. Using the plural for one and the singular for many is not definite. For example, offering ghee for fire sacrifice. According to the grammar text, dādhi plus si, si is removed, and connected with juhoti, it is determined as dādhijuhoti. But according to the Vedas, it is also said dādhijuhoti. Also, for dādhi, ṭānumṭi is removed, and na of num and dha are guided, making the third type dādhna juhoti. Also, punantu brāhmaṇas patayaḥ. According to the grammar text, pati plus jas, it is only considered batayaḥ, but from the compounding method, using the singular for multiple meanings, bateḥ, etc., appear. ༈. At this time, the agent, action, and deed, as well as the correct complete combination, are also like this. Definitely giving and especially doing. These six agents are explained here. And, for the action, it is the second case. Generation, arrival, gathering, change. For the meaning of helping to accomplish the action, it becomes the third case. For the vessel of offering, for the meaning of correctly and completely offering, the fourth case is used. For complete separation and falling, it is the fifth case. For relationship, it is the sixth case. For place and change, it is the seventh case. Gathering nearby and having nearness, completely pervading and having a place. Having tradition and showing closeness. Complete accomplishment and non-accomplishment are the two changes. For time, it is also the seventh case. Having together, partial similarity, dwelling together, and having the same time
English
The third is also for application. The fourth is for application with （藏文）ནམ：（梵文天城体，namaḥ，梵文罗马拟音，namah，敬礼）Svasti （藏文）Svāhā （梵文天城体，svāhā，梵文罗马拟音，svaha，成就）Svadha （藏文）Alamvashat. The fifth is for application of abandonment and other things. The sixth is for usage. Actions are distinguished by qualities and types. The sixth and seventh are also for application to lords and so on. The third is for cause, and also the fifth. The fourth is for its meaning. The fifth is for removing Kyap. The seventh is also for application to actions arising from needs. In composition, it is always with Si and so on. This kind of thing, such as quotations, commentary words, and newly composed summaries, is good to keep in mind along with the sutra words because it is very useful. Thus, the meaning of the chapter on agents, which shows in detail the scope of case endings, has been briefly explained. Now, let's briefly explain the texts of the chapter on compound words. Here, what needs to be compounded is: As it appears in the commentary, "Vibhakti viśiṣṭānāṃ patānāṃ," which means "words that are particularly excellent in case endings." As it is well known that viśiṣṭa means excellent, it is explained as arranging well the speech or words with case endings without error or confusion. Or, since viśiṣṭa also means spreading out, it can also be explained as "all the arrangements of words that are thoroughly spread out." Therefore, what needs to be compounded is the spreading and interweaving of many words, many case endings, and many vowels. In any case, compounding many word combinations with case endings into fewer words is called word compounding. Sāmāsashchānvayenāmāṃ. The mutual compounding of nouns is also included. First, explaining the nature of word compounding: It is fine to arrange two or more words that are formed by adding case endings to nouns. By combining the particles and parts of those words, and by combining those that were previously unrelated into one, many are reduced to few. All the meanings of the expanded words are complete without being lacking. That is the meaning of word compounding. The word "also" means that the factors that will be explained below are also word compounding. Therefore, it is not limited to what is taught in this chapter on word compounding. Two contradictory meanings should not be compounded, because if they are compounded, the meaning of the statement will not be possible to know.
Chinese
因为成为空性的缘故。例如，旃檀木所生和火燃烧二者不相违，所以可以称为旃檀木的火。水所生和火燃烧二者相违，所以不能像那样称为水的火。注释中说，那不会变成那个男人的妻子等等。这样说，其中男人的梵语是：布路沙（梵文天城体：पुरुष，梵文罗马拟音：puruṣa，汉语字面意思： पुरुष）。这里不是指一般的男人，而是指苦行成就的男人。因此，苦行成就和有妻子二者意义相违，所以不能说苦行成就的那个的妻子。之后是解释复合词的分类。萨扎夏达巴德哈（藏文音译）。那也分为六种。复合词也分为六种：不尽复合词，他的男人复合词，对分复合词，多义复合词， কর্মധāraয় कर्मधारय कर्मधारय（梵文天城体，梵文罗马拟音，汉语字面意思）复合词，二所有复合词。这样解释。其中第三种，用印度语说是द्वन्द्वः（梵文天城体：द्वन्द्व，梵文罗马拟音：dvandvaḥ，汉语字面意思：द्वन्द्व），所以之前的人翻译成对分，虽然与意义相符，但翻译成两个两个更容易理解。第六个的梵语是द्विगु（梵文天城体：द्विगु，梵文罗马拟音：dvigu），गु是go，考虑到go也用于理解，翻译成二所有与意义无关，go也用于方向或语言，所以द्विगु（梵文天城体：द्विगु，梵文罗马拟音：dvigu）应该说是二语或二方。那些的本质意义是：在复合的前后两个词中，如果前一个词的表达对象是主要的，那就是不尽复合词。如果是二方和他的男人复合词，那么后一个词的表达对象是主要的。如果是对分和 कर्मधारय कर्मधारय कर्मधारय（梵文天城体，梵文罗马拟音，汉语字面意思）复合词，那么前后两个词的表达对象没有主次之分，所以都称为主要。其中对分是指前后词义不同，कर्मधारय कर्मधारय कर्मधारय（梵文天城体，梵文罗马拟音，汉语字面意思）是指前后词义在同一事物上以相同的基础结合。对于多义复合词，直接表达的两个词，显示其他表达的意义，所以前后两个词的直接显示的意义不是表达的主要对象。即使没有直接表达，前后词