English
Po. M silent is also acceptable. Or, draw to the long vowel Ā of the other side. A I of Svai becomes E. Like that, Yāvantyamantrāṇitavanto brāhmaṇānāṃ āmantraya sva. (Sanskrit Devanagari: यावन्त्यमन्त्राणितवन्तोब्राह्मणानांआमन्त्रयस्व, Sanskrit Romanization: yāvantyamantrāṇitavanto brāhmaṇānāṃ āmantraya sva, Chinese literal meaning: How many containers, how many Brahmins, please summon here.) As many vessels as there are, so many Brahmins, please summon them here. Or, as many principals as there are, so many Brahmins, please summon them here. That is to say, Amantra of the previous word refers to both vessel and principal. Then, after removing the suffixes and subsequent words, Yāvat Amantra Si. Āmantraya Sva. Tat is derived. Si Am. Yāva Da Mantra Māmantraya Sva. As many containers as there are, please summon them here. This contains all the previous meanings. Similarly, Ām of the sixth case of Makṣika. Nuṭ. Nāṃ long vowel. Abhāva Si is placed and processed like this, Makṣikā Nāmabhavaḥ Flies will not appear. Remove suffixes etc. Nir, a synonym with the same meaning as Abhāva, is placed in front. Si Am. Bṛta Ta, which clarifies the meaning. Connected, Nirmakṣikaṃ Bṛtate. Flies will not enter. ༈ Amādau Tatpuruṣaḥ. Am etc. are its husbands. That is, Si Au Jas, these three of the first person do not necessarily have to be a collection of its husbands. Am etc., that is, from the second person to the seventh person, eighteen of the six suffixes will occur. If the previous word ends with those suffixes, when connected with other words on the other side, removing those persons in the middle is called the word collection of its husbands. To give a simple example, Am of the second person of Grama is given. A is removed, Ma becomes nasal. Si of Prapta is divided. Grāmaṃ Praptaḥ these. After Am, the nasal sound is removed. Grāma Praptaḥ. Reached the village. ༈ Dāt of the third person singular suffix Ṭā Ina. A I becomes E. Cchinnasi Am. Dātreṇa Cchinnaṃ. Removing the suffix's continuation, Dātra Cchinnaṃ. Cut with a knife. ༈ Yūba. The fourth person singular De is removed. At is placed at the end, T is gone. E A Ya. A is the same as before. Y is derived. Dāru Si is removed. Yūpāya Dāru. Removing the continuation of the person. Yūpa Dāru. Wood for the pillar. ༈ Pṛka, the plural of the fifth person, Bhyaḥ, Bha many becomes E. The other side becomes Bhaya. Si Am. U of Bhyaḥ division. U becomes A
English
Oho. pṛke bhyo bhayaṃ. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) Remove the case endings. pṛka bhayaṃ. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) It is the fear of jackals. ༈ rājan, the sixth singular word ṅas. Remove ṅ. Remove the life of ja from the end of n. Because the ca group j is seen on the opposite side, the fifth n of the ta group on the opposite side becomes the fifth ñ of the ca group. j is led to ñ, becoming jñ. jñ is led to a. s is separated. puruṣa si is separated. rājñaḥ puruṣaḥ. After separation, remove the a and tsheg of the life of jñ. j and ñ are separated. ñ returns to n. ja gives birth to life and returns to rājan itself again. Remove n with nāmi endings, etc. rāja puruṣaḥ. It is the king's man, the king's personnel. ༈ akṣa, the seventh plural word supa. bhasa is mostly e. ku i becomes sa ṣar. śauṇḍa si is separated. akṣeṣu śauṇḍaḥ. Remove the separation. akṣa śauṇḍaḥ. śo is a gambler. ༈ These are symbols, and the remaining separations should also be understood. ༈ A quote from the commentary. In some places, those ending in am, etc., are the other side itself. This is how it appears, as previously stated. First, arrange the names, and because the second separation is given, it becomes a word, so it is called the first word. After that, connect the second word. When the separation between the two words is removed, the first word is called the other side and moved backward. The latter word is brought forward. For example, agni is given ṅi. Change it to au. Remove ṭi and lead. The other side is āhita. si is separated. agnau āhitaḥ. Remove all after separation. Return to agni. Move below āhita. Long ḍrapa. si is separated. āhitāgniḥ. It is the burnt offering offered to the fire. ༈ purba am. bhūta si. purbaṃ bhūtaḥ. Remove the separation. Reverse the order. si bhūta purbaḥ. It is what happened before or what existed before. ༈ Again, quote the scripture. In some places, for the collection of making one word, it is made into ṇa itself. This is how it appears, śara. The sixth ām nuṭ nāṃ is long. Give si am in that place. śarāṇāṃ banaṃ. Remove the separation. na becomes ṇa. Again give si am. śara banaṃ. It is the forest of arrows. ༈ ām. The sixth ām, etc. bana si am. āmrāṇāṃ banaṃ. Remove the separation. na becomes ṇa si. ām banaṃ. It is the forest of ām. ༈ pāṇasya bā. pāṇayi is also. surā give ṅsi. as yaṭra long ḍraba. s is separated. Finally give pana si. sura
Chinese
的。因为不是后置词、限定词等任何一种。༈例如：布拉玛纳(梵文天城体：ब्राह्मण，梵文罗马音：brāhmaṇa，汉语字面意思：婆罗门)。斯(梵文天城体：स्，梵文罗马音：s，汉语字面意思：他)区分。在前面加上否定词“那”那布拉玛纳(梵文天城体：नाब्राह्मण，梵文罗马音：nābrāhmaṇa，汉语字面意思：非婆罗门)。将“那ཉ྄་”变为“阿”。阿布拉玛纳(梵文天城体：अब्राह्मण，梵文罗马音：abrāhmaṇa，汉语字面意思：非婆罗门)。不是婆罗门。༈还有纳嘎(梵文天城体：नाग，梵文罗马音：nāga，汉语字面意思：龙)。是智者或诗人。那卡(梵文天城体：नख，梵文罗马音：nakha，汉语字面意思：指甲)。指甲。༈那刹特拉(梵文天城体：नक्षत्र，梵文罗马音：nakṣatra，汉语字面意思：星星)。星星。那库拉(梵文天城体：नकुल，梵文罗马音：nakula，汉语字面意思：猫鼬)。猫鼬。纳迪(梵文天城体：नदी，梵文罗马音：nadī，汉语字面意思：河)河，等等，像这样的“那”字，是自然存在于这些词语的开头的，因为不是否定词“那ཉ྄་”，所以不会变为“阿”字。༈安(梵文天城体：अन्，梵文罗马音：an，汉语字面意思：不) 斯瓦瑞(梵文天城体：स्वरे，梵文罗马音：svare，汉语字面意思：在声音里)。元音是安(梵文天城体：अन्，梵文罗马音：an，汉语字面意思：不)。对于哪个词的否定词“那ཉ
English
of. Because it is not a postposition, qualifier, or anything else. ༈ For example: Brāhmaṇa (ब्राह्मण, brāhmaṇa, meaning: Brahmin). S separate. Add the negative "na" before Na Brāhmaṇa (नाब्राह्मण, nābrāhmaṇa, meaning: non-Brahmin). Change "nañ" to "a." A Brāhmaṇa (अब्राह्मण, abrāhmaṇa, meaning: non-Brahmin). Not a Brahmin. ༈ Also Nāga (नाग, nāga, meaning: dragon). Is a wise person or poet. Nakha (नख, nakha, meaning: nail). Nail. ༈ Nakṣatra (नक्षत्र, nakṣatra, meaning: star). Star. Nakula (नकुल, nakula, meaning: mongoose). Mongoose. Nadī (नदी, nadī, meaning: river) river, etc., like such "na" letters, they naturally exist at the beginning of these words, because they are not the negative "nañ," so they will not be changed to the letter "a." ༈ An Svare (स्वरे, svare, meaning: in the sound). The vowel is An. For which word the negative "nañ
Chinese
其义有四。如果将这四者中的一个与另一个结合，以及完全地聚集，是因为能作和所作的缘故，这是可以区分的词组的范畴。如果与前两者相关的意义，是因为能作和所作是空性的缘故，则不是双双对应的词组的范畴。其中，“穆恰亚” (梵文天城体：मुच्चय，梵文罗马拟音：muccaya，汉语字面意思：释放)，在其他情况下被翻译为从一切中收集，但在这里是不聚集的意思，意思是“恰亚” (梵文天城体：चय，梵文罗马拟音：caya，汉语字面意思：堆积)消失了。因为在先前的时间里，后来的没有产生；当后来的产生时，先前的就消失了。这就像失去了安排时间的行为一样。例如，当一个人在念诵自在天的赞歌时，就没有念诵上师的功德；当想要念诵上师的功德时，自在天的赞歌就不会出现。因此，自在天和上师这两个作为所作的事物，一个行为者不可能在同一时间完成念诵这两个能作。因为这不能将先后顺序颠倒，所以一个行为不能完成先后两个行为。因此，不能以言语来表达这种完成的方式。第二种情况是，一个追求知识的学生，为了上师的缘故，从村庄里乞讨食物回来，以及赶着牛群回来，这两件事不可能同时完成。即，对食物进行乞讨并带回来，以及对牛群进行驱赶并带回来，这两个行为虽然有可能同时存在，但这两个行为不能同时连接在一起。这是因为在地点上无法到达的原因。因此，“阿那恰亚” (梵文天城体：अनच्चय，梵文罗马拟音：anaccaya，汉语字面意思：不堆积)中的“阿那” (梵文天城体：अन，梵文罗马拟音：ana，汉语字面意思：无)是互相的意思，“恰亚” (梵文天城体：चय，梵文罗马拟音：caya，汉语字面意思：堆积)是不一致和消失的意思。即使牛群和乞讨的食物有可能同时存在，但因为地点无法到达且距离遥远，所以一个人不可能同时完成这两个行为。对于这样的意义，是否可以将显示能作和所作结合在一起的词组结合起来呢？因此，聚集和分离是，如果被认为是聚集对象的两个事物不存在，那就不用说了。即使一个存在，但因为另一个不存在，所以无法进行聚集。即使到达和未到达两者都存在，但因为行为各不相同，所以也无法聚集。这些意义非常细微，因此很难在实践中应用，而且也很难区分细节。在注释中引用...
English
Its meaning is fourfold. Furthermore, combining one of these four with another, and completely gathering them, is because of the ability to act and the object of action, which is the domain of compound words that can be distinguished. Furthermore, for meanings related to the former two, because the ability to act and the object of action are empty, it is not the domain of compound words that are paired. Among these, "Muccaya" (Sanskrit Devanagari: मुच्चय, Sanskrit Romanization: muccaya, Literal Chinese meaning: release), is translated as collecting from everything in other contexts, but here it means non-gathering, meaning that "Caya" (Sanskrit Devanagari: चय, Sanskrit Romanization: caya, Literal Chinese meaning: accumulation) is lost. Because in the previous time, the later did not arise; when the later arises, the former disappears. This is like losing the act of arranging time. For example, when a person recites the praise of Ishvara, there is no recitation of the qualities of the Guru; when one wants to recite the qualities of the Guru, the praise of Ishvara does not appear. Therefore, Ishvara and the Guru, these two as objects of action, it is impossible for one actor to complete the recitation of these two abilities to act at the same time. Because this cannot reverse the order of precedence, one action cannot complete two actions that are sequential. Therefore, it is impossible to express the way of completing this with words. The second case is that a student pursuing knowledge, for the sake of the teacher, begs for food from the village and returns, and drives a herd of cows back, these two things cannot be completed at the same time. That is, begging for food and bringing it back, and driving the herd of cows and bringing them back, although these two actions may exist at the same time, these two actions cannot be connected together at the same time. This is because of the reason that it is impossible to reach the location. Therefore, in "Anaccaya" (Sanskrit Devanagari: अनच्चय, Sanskrit Romanization: anaccaya, Literal Chinese meaning: non-accumulation), "Ana" (Sanskrit Devanagari: अन, Sanskrit Romanization: ana, Literal Chinese meaning: without) means mutual, and "Caya" (Sanskrit Devanagari: चय, Sanskrit Romanization: caya, Literal Chinese meaning: accumulation) means inconsistent and lost. Even if the herd of cows and the begged food may exist at the same time, but because the location cannot be reached and the distance is far, it is impossible for one person to complete these two actions at the same time. For such meanings, is it possible to combine compound words that show the ability to act and the object of action combined together? Therefore, gathering and separation are, if the two things that are considered to be the object of gathering do not exist, then there is no need to say anything. Even if one exists, but because the other does not exist, it is impossible to gather. Even if arrival and non-arrival both exist, but because the actions are different, it is impossible to gather. These meanings are very subtle, so it is difficult to apply them in practice, and it is also difficult to distinguish the details. Quoting in the commentary...