Chinese
让巴（解说）：在连词中，音节少的，以及以元音字母“伊”或“乌”结尾的，通常放在前面，这是词的连接规则。也就是说，在复合词的连词情况下，如果两个词的音节数量相同，就按原样排列。如果音节数量不同，音节少的放在前面。这指的是两个词的含义没有高低之分的情况。如果有高低之分，则将含义高的放在前面，含义低的放在后面。然而，这并非绝对，有时可以根据音节多少，有时可以根据含义高低来决定。此外，如果前一个词以元音字母“伊”或“乌”结尾，则更容易进行词的连接。这就是其含义。 例子依次是：पाटुसिच（paTusica）、गुप्तिसिच（guptisica），将“斯”分为两部分。看到两个“擦”，就各自提取“夏”，各自引导。पाटुश्चागुप्तिश्च（paTushcAguptashca），智者和隐藏者，智者是不说话的意思。“夏”分为两部分，“擦”是跟随。将这些移除，最后给最初的两个词加上“奥”。将“奥”转化为“奥帕若”，पाटुगुप्तौ（paTuguptau），智者隐藏者们。这是第一个词以元音字母“乌”结尾的例子，音节数量相同。 अग्निसिचमारुतसिच（agnisicamarutasica），按照之前的方法处理。अग्निश्चमारुतश्च（agnishcamArutashca），火和风。移除 विभक्ति（变格）和跟随，加上“奥”，अग्निमारुतौ（agnimArutau），火风们。这是第一个词以元音字母“伊”结尾，音节少的例子。 भोक्तृसिचभोग्यसिच（bhoktR^isicabhogyasica），第一个“斯”变为“阿”，移除“提”，引导。后面的“斯”按照之前的方法处理。भोक्ताचभोग्यश्च（bhoktAcabhogyashca），享受者和被享受者。移除后缀等，भोक्तृभोग्यौ（bhoktR^ibhogyau），享受者和被享受者。虽然这个词的第一个音节少，但是以“日”结尾。词的连接中，“日”结尾等同于“伊”结尾。 स्त्रीसिचपुरुषसिच（strIsicapuruShasica），在“伊普”结尾处移除“斯”，स्त्रीचपुरुषश्च（strIcapuruShashca），女人和男人。移除后缀等，加上“奥”，स्त्रीपुरुषौ（strIpuruShau），女人男人们。这也是“伊”结尾，第一个词音节少的例子。 同样地，धावशचखादीरश्च（dhAvashacakhadIrashca），乔木和儿茶树。移除后缀等，加上“奥”，धावखादीरौ（dhAvakhAdIrau），乔木儿茶树们。虽然这是以“阿”结尾，但也是第一个词音节少的例子。 另外，引用经文说：
Chinese
是集合的意思。再次引用，阿尼雅等等的区分，区分并且第一个词是萨克阿嘎玛。阿尼雅斯匝阿尼雅斯匝。像之前一样完成，阿尼雅什匝阿尼雅什匝。去除变音等等，在第一个阿尼雅的末尾放置萨克阿嘎玛，克后连接，阿表达意思，萨分开，那个乌阿乌变成哦，哦特的末尾去除阿尼雅，斯阿姆，阿尼哦阿尼扬，其他和其他的。同样地，帕拉什匝帕拉什匝。去除变音，在之前的末尾分开萨克，那个变成萨，引导到另一边，斯帕拉斯帕让，叫做互相。或者在那两个中，互相，一个对一个，其他和其他，或者以其他对其他，以词语辅助的力量，适当地运用。 阿嘎德维德维古德万多，第二个方面，和合离一。和合离的第一个方面是全部集合，第二个方面的集合大部分使用第一人称，这两个集合也经常变成中性的标志，除了伊普结尾等等。桑喀亚布尔布德维古，数字第一的是第二个方面。任何事物如果用数字的名称来解释，数字的声音首先结合，表达变得容易，词语变得庄严，这是二语的第二个方面的集合。萨玛哈热阿特伊普德维古，第二个方面共同聚集的阿特是伊普。萨玛哈拉是，之前在和合离的时候翻译成全部集合，这里应该翻译成共同聚集，特别指出第二个方面是，必须给予阿特的伊普的萨玛哈拉的意思不是和合离时候的萨玛哈拉，是第二个方面自身的情况的意思。因此，在第二个方面的词语集合中，先放置数字，与那个数字相应的物体们变成聚集在一个方面的意思，词语集合完成后，如果是阿字母结尾，必须给予女性的变音伊普，否则就不是。还有，达香，第六个的阿姆，格拉玛阿姆阿姆两个都用努姆，去除恩结尾，纳姆变长，引导，纳下面的那，达香纳姆格拉玛纳姆萨玛哈拉。ེ་随从者后，斯分别。伊悉地达那ḥ（梵文天城体：इस्तिधन，梵文罗马拟音：istidhana，汉语字面意思：有财富的）。第二，拉姆巴奥，卡尔那奥。缘起二者是，哦奥与奥奥。如此连接。拉姆波卡尔诺亚西亚。双耳长彼之故，斯分别。拉姆巴卡尔那ḥ（梵文天城体：लम्बकर्ण，梵文罗马拟音：lambakarna，汉语字面意思：长耳）。名为长耳。以彼等为例，以多财而言，非仅指财富或多，而是指其他意义的拥有者，即人。因为那个人也拥有许多财富。虽未直接说出，但因其为所说之主要对象，故其与直接说出的二词之意义相关联。又如“有财富者”，并非仅指直接说出的“有”或“财富”，而是指未直接说出的拥有财富之人，成为所说之主要对象。故他者为主要。此等为非彼之功德，即彼拥有者的功德财富。功德非功德者拥有者的身心部分，故功德非彼功德者，故其与彼具有异体之功德。又如“长耳”，直接说出的仅是耳朵，长本身并非所说之主要对象。能够理解拥有长耳的生物，且其为所说之主要对象。那生物，因未直接说出那二词，故称之为他者。此为彼功德者的例子，功德长耳是功德者那生物的身体部分，故与功德者无异体，故称之为彼之功德者。同样，如“大智慧”，能够理解拥有智慧之人为主要，且那智慧也是那人的智慧部分，故与彼无异体，故为彼之功德者。此处所谓的一体异体，并非以量论等理智所立，而是以世间共称而立。如邀请有财富者为客，则将财富置于家中，主人自会前来，财富不会自己到来。如呼唤长耳者，则将长耳置于原地，长耳者无法前来。如呼唤有智慧者，则将智慧留在原地，那人无法前来一般，暂且是身心之集合。
English
It means gathering. Again, quoting, the distinctions of Anya etc., distinguishing and the first word is Sak Agama. Anya si ca Anya si ca. As before, accomplished, Anya sh ca Anya sh ca. Removing inflections etc., at the end of the first Anya, place Sak Agama, connect after Ka, A expresses meaning, Sa separates, that U A U becomes O, at the end of Ot remove Anya, Si Am, Anyo'nyam, other and others. Similarly, Para sh ca Para sh ca. Remove inflections, at the end of the previous separate Sak, that becomes Sa, lead to the other side, Si parasparam, called mutually. Or in both of those, mutually, one to one, other and other, or by other to other, according to the power of word association, it is used appropriately. Akatve dve gu dvandvo, the second aspect, and separation is oneness. The first aspect of separation is the collection of all, and the collection of the second aspect mostly uses the first person, and these two collections also often become neuter signs, except for Ip endings etc. Samkhya burbo dvigu, the one with number first is the second aspect. When something is explained with the name of a number, the sound of the number is first combined, the expression becomes easy, and the words become solemn, this is the collection of the second aspect of the second language. Sama hare at Ip dvigu, the At that is gathered together in the second aspect is Ip. Samahara is, previously in the case of separation, it was translated as the collection of all, here it should be translated as gathered together, the special mention of the second aspect is, the meaning of Samahara that requires giving Ip to At is not the Samahara of the time of separation, it is the meaning of the second aspect's own situation. Therefore, in the word collection of the second aspect, the number is placed first, and the objects corresponding to that number become the meaning of gathering in one aspect, and at the end of the word collection, if it ends with the letter A, the feminine inflection Ip must be given, otherwise it is not. Also, Dasha, the sixth Am, Grama Am Am both use Num, remove the N ending, Nam becomes long, lead, Na below Na, Dasha Naam Grama Naam Samahara.
English
Then, the followers afterwards. 'Si' is separated. Istidhanaḥ (Sanskrit Devanagari: इस्तिधन, Sanskrit Romanization: istidhana, literal meaning: having wealth). Secondly, Lamba Au, Karna Au. The two causes are, O Au and Au Au. Thus connected. Lambau Karnau yasya. The two long ears, because of whom, 'Si' is separated. Lamba Karnaḥ (Sanskrit Devanagari: लम्बकर्ण, Sanskrit Romanization: lambakarna, literal meaning: long ear). Named long ear. Considering those examples, 'having much wealth' does not only mean wealth or much, but refers to the owner of other meanings, that is, a person. Because that person also possesses much wealth. Although not directly stated, because it is the main object of what is said, it is related to the meaning of the two words that are directly stated. Also, in 'having wealth', it is not only the directly stated 'having' or 'wealth', but the person who has the wealth that is not directly stated becomes the main object of what is said. Therefore, the other is the main. These are the qualities of not being that, that is, the wealth that is the quality of that owner. Since the quality is not a part of the body and mind of the owner who has the quality, the quality is not that owner who has the quality, so it possesses the quality that is different from it. Also, in 'long ear', only the ear is directly stated, and the length itself is not the main object of what is said. It is possible to understand the creature that has long ears, and it is the main object of what is said. That creature, because the two words are not directly stated, is called the other. This is an example of its quality, the quality long ear is a part of the body of the creature that has the quality, so because it is not different from the quality, it is called its quality. Similarly, like 'great wisdom', it is possible to understand the person who has wisdom as the main, and that wisdom is also a part of that person's wisdom, so because it is not different from it, it is its quality. Here, the so-called one and different, is not established by reason such as logic, but is established by worldly fame. If you invite a wealthy person as a guest, you put the wealth at home, and the owner will come himself, the wealth will not come by itself. If you call a long-eared person, you put the long ears in place, and there is no way for the long-eared person to come. If you call a wise person, you leave the wisdom behind, and there is no way for that person to come, for the time being, it is a collection of body and mind.