English
Remove etc. When the words Matri (藏文：མཱ་ཏྲྀ，梵文天城体：मातृ，梵文罗马拟音：mātṛ，汉语字面意思：Mother) and Pitri (藏文：པི་ཏྲྀ，梵文天城体：पितृ，梵文罗马拟音：pitṛ，汉语字面意思：Father) appear, first remove Matri (藏文：མཱ་ཏྲྀ，梵文天城体：मातृ，梵文罗马拟音：mātṛ，汉语字面意思：Mother). For Pitri (藏文：པི་ཏྲྀ，梵文天城体：पितृ，梵文罗马拟音：pitṛ，汉语字面意思：Father), give the dual ending "Au (藏文：ཨཽ)". "Ri (藏文：རྀ)" becomes "Ar (藏文：ཨར྄)". When drawn separately, it is actually Pitara (藏文：པི་ཏ་རཽ), although there is no such saying as "fathers", it means parents. ༈ Mother-in-law (藏文：ཤྭ་ཤྲུ་) and father-in-law (藏文：ཤྭ་སུ་ར་) are also the same. Remove inflections etc. ༈ In the words mother-in-law (藏文：ཤྭ་ཤྲུ་) and father-in-law (藏文：ཤྭ་སུ་ར), first remove mother-in-law (藏文：ཤྭ་ཤྲུ་). Give "Au (藏文：ཨཽ)" to the latter, and combine it with "Ra (藏文：ར)", forming "Shvasuro (藏文：ཤྭ་སུ་རཽ)". Although there is no such saying as "fathers-in-law", it refers to both. ༈ Similarly, daughter (藏文：དུ་ཧི་ཏྲྀ) and son (藏文：པུ་ཏྲ་) are also the same. Remove the preceding "Su (藏文：སུ)" and "Ati (藏文：ཨཱ་ཊི)", and lead. The latter "Si (藏文：སི)" becomes the cutoff "Sha (藏文：ཤ྄)". Daughter (藏文：དུ་ཧི་ཏཱ) and son (藏文：པུ་ཏྲ་) are also the same. This is a word combination. Remove inflections etc. In the words daughter (藏文：དུ་ཧི་ཏྲྀ) and son (藏文：པུ་ཏྲ), first remove daughter (藏文：དུ་ཧི་ཏྲྀ). Combine son (藏文：པུ་ཏྲ) with "Au (藏文：ཨཽ)", forming "Putro (藏文：པུ་ཏྲཽ)", meaning sons, which has the same meaning as the word combination. ༈ The scripture quoted in the commentary says: "In copulative compounds, the first word of those ending in 'Rit (藏文：རིཏ྄)' can also be 'A (藏文：ཨཱ)'." This means that in the case of copulative compounds, the "Ri (藏文：རྀ)" at the end of the first of the two words can be changed to a long "A (藏文：ཨཱ)", but this is not absolute, and the "Ri (藏文：རྀ)" itself can also remain. As mentioned earlier, the first word is usually completely deleted. ༈ Like Matri (藏文：མཱ་ཏྲྀ，梵文天城体：मातृ，梵文罗马拟音：mātṛ，汉语字面意思：Mother) etc., combine in the original way, and it becomes Mata (藏文：མཱ་ཏཱ) and Pita (藏文：པི་ཏཱ). Then remove the inflections, Matri (藏文：མཱ་ཏྲྀ，梵文天城体：मातृ，梵文罗马拟音：mātṛ，汉语字面意思：Mother) Pitri (藏文：པི་ཏྲྀ，梵文天城体：पितृ，梵文罗马拟音：pitṛ，汉语字面意思：Father). Change the ending of the first word "Tri (藏文：ཏྲྀྀ)" to "A (藏文：ཨཱ)", and finally add "Au (藏文：ཨཽ)", leading "Ri (藏文：རྀ)" to "Ar (藏文：ཨར྄)", forming Mata Pitaro (藏文：མཱ་ཏཱ་པི་ཏ་རཽ). ༈ Similarly, combine for daughter (藏文：དུ་ཧི་ཏ་) in the original way. After that, daughter (藏文：དུ་ཧི་ཏྲྀ) son (藏文：པུ་ཏྲྀ). Change the ending "Ri (藏文：རྀ)" of the first word to "A (藏文：ཨཱ)", and finally combine with "Au (藏文：ཨཽ)", forming daughter (藏文：དུ་ཧི་ཏཱ) son (藏文：པུ་ཏྲཽ). The difference between these two is whether the latter word ends in "Rit (藏文：རྀཏ྄)". ༈ Furthermore, as it is said: "In copulative compounds, Sarva (藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：All) etc. can also be themselves." This is also a comprehensive copulative compound. That is, in the case of copulative compounds, sometimes the symbols of Sarva (藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：All) etc. can follow the way of Sarva (藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：All) etc. themselves, or they can follow the way of ending in a short "A (藏文：ཨ)". For example, Varna (藏文：བརྞ་) Jas (藏文：ཛས྄) and Ashrama (藏文：ཨཱ་ཤྲ་མ་) Jas (藏文：ཛས྄) and Itara (藏文：ཨིཏ་ར་) Jas (藏文：ཛས྄) are arranged like this. Remove the "Ja (藏文：ཛ྄)" of the first two "Jas (藏文：ཛས྄)", and combine the front and back two. The latter "Jas (藏文：ཛས྄)" is "Ai (藏文：ཨཱི)". Combine all the front and back, forming Varnashcha (藏文：བརྞཱཤྩ) Shramashche (藏文：ཤྲ་མཱཤྩེ་) Itare (藏文：ཨིཏ་རེ་).
English
Ca. Those other than the castes and those who abide in conduct. Later, varṇa (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), and itara (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) are listed. Connect these, and finally ई (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) of jas (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning). इ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) plus ए (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning). varṇāśrametare (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning). Also, remove j (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) of jas (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), a (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) becomes a long vowel, s (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) is separated. varṇāśrametarāḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning). It is called other than caste conduct place. ༈ Among them, caste refers to the four castes. Generally, āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) and tīrtha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) have the same meaning, and are translated as residence and borderland. Here, āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) is the place of conduct, that is, abandoning the former conduct and abiding in the latter conduct. ༈ Among them, the former Brahmins, initially were just of the Brahmin caste, ordinary householders, and at that time the dharma of the caste needed to decline. Then there is the place of conduct, starting from the age of sixteen, practicing Brahmin for a period of time, brahmacārī (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), that is, abiding in celibacy in the initial age. After that, after more than forty years, gṛhasthā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) is called one who lives at home, that is, marries and procreates offspring. After giving birth to a son, vānaprasthā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), leaving home and living in the forest, that is, a young ascetic, keeping the hair knot, shaving other hair, and in the forest, even with wife and children, abstaining from seven kinds of sexual intercourse, practicing celibacy, this is the abode of the sage. After that, staying there, or if desired, abandoning wife and children, parivrājaka (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), that is, the renunciate wanders everywhere. The latter mostly does not need to go through the first three conducts in order, but it is possible for the four to proceed in order, that is, this is āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), because it does not live at home, so it is not living, and it also means renunciation. Or āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), that is, completely abiding in excellent conduct. The other three are also, not abiding in the former conduct, but abiding in the latter conduct, so it is āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning) and āśrama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning). This is also the wish of Brahmins and Śramaṇas, etc. The renunciates of other castes are other Śramaṇas, and Brahmins must only renounce to wanderers. If a Brahmin renounces to a peaceful person or a solar person, etc., it is neither the dharma of the caste nor the dharma of not abiding, so it is called other than caste and not abiding. That's what they think. Examples of such sectarian and terminological examples of non-Buddhist castes, such as on the other side of the grave.
Chinese
又有很多，藏人没有弄懂那些道理，而翻译成托姆秋（音译）等情况也常见。现在进入正文，如是说：“对于众多的词，中间的词语也有区分作用。”这里“区分”的梵语是：वैयधिकरण（梵文天城体，vaiyādhikaraṇa，梵文罗马拟音，区分）。对此，在解释中说：“在不同的意义上确定存在的，具有不同范畴的终结，即是वैयधिकरण（梵文天城体，vaiyādhikaraṇa，梵文罗马拟音，区分）。”意思是说，在组合词语时，将上下三个词语组合成一个，第一个词的意义与最后一个词的意义本质不同，并且两者都必须具有范畴的终结。然而，前后两者之间具有关联的词语，在这里被称为“使之不同”。虽然这是众多词语的组合，但在表达其他意义时，不应省略连接前后两个词语的中间词语。例如：हंसदस् गमनसि इव गमनसि यद् ङस्（藏文，梵文天城体，haṃsadas gamanasi iva gamanasi yad ṅas，梵文罗马拟音，天鹅的，行走，像，行走，哪个，的），将两个ངས྄（藏文，梵文天城体，ṅas，梵文罗马拟音，的）变成སྱ（藏文，梵文天城体，sya，梵文罗马拟音，的），将两个སི（藏文，梵文天城体，si，梵文罗马拟音，的）变成अम्（藏文，梵文天城体，am，梵文罗马拟音，的），अ（藏文，梵文天城体，a，梵文罗马拟音，不）去掉，म्（藏文，梵文天城体，m，梵文罗马拟音，的）之后加上ङ（藏文，梵文天城体，ṅa，梵文罗马拟音，的）音，यत्（藏文，梵文天城体，yat，梵文罗马拟音，哪个）的ཊི（藏文，梵文天城体，ṭi，梵文罗马拟音，的）अ（藏文，梵文天城体，a，梵文罗马拟音，不）。हंसस्यगमनमिवगमनंयस्य（藏文，梵文天城体，haṃsasya gamanamiva gamanaṃ yasya，梵文罗马拟音，天鹅的，行走，像，行走，哪个的），意思是“具有像天鹅步态的”这样的词语组合。因为两个སྱ（藏文，梵文天城体，sya，梵文罗马拟音，的）和两个ང（藏文，梵文天城体，ṅa，梵文罗马拟音，的）是范畴，所以去掉。两个ག་མ་ན་（藏文，梵文天城体，gamana，梵文罗马拟音，行走）的前面一个，以及ཡ（藏文，梵文天城体，ya，梵文罗马拟音，哪个）只是后缀或意义，所以去掉हंस（藏文，梵文天城体，haṃsa，梵文罗马拟音，天鹅）和इव（藏文，梵文天城体，iva，梵文罗马拟音，像）和गमन（藏文，梵文天城体，gamana，梵文罗马拟音，行走）这三个词组合在一起时，中间的词इव（藏文，梵文天城体，iva，梵文罗马拟音，像）不应出现。最后加上女性词缀आप्（藏文，梵文天城体，āp，梵文罗马拟音，女性词缀）。हंसगमना（藏文，梵文天城体，haṃsagamanā，梵文罗马拟音，天鹅步态），这样就完成了，意思是“具有天鹅步态的女性”。它的意思不是指天鹅本身具有的步态，而是指具有像天鹅步态一样行走方式的女性。其中，第一个词的意义是天鹅自身的步态，而后面的词则是不同于此的女性的步态。因为这两者的本质不同，所以称为“区分的词”。然而，如果将इव（藏文，梵文天城体，iva，梵文罗马拟音，像）翻译成“像”这个词，就可以证明这两者并非没有关联，而是具有关联的，通过比喻和意义的关联，将它们组合成一个意义。又说，与近义词गंध（藏文，梵文天城体，gaṃdha，梵文罗马拟音，气味）等词的इ（藏文，梵文天城体，i，梵文罗马拟音，的）字有关。कुमुद ङस् गन्ध सि। इव गन्धसि। यद् ङस्（藏文，梵文天城体，kumuda ṅas gandha si। iva gandhasi। yad ṅas，梵文罗马拟音，睡莲的，气味，像，气味，哪个的）这样写。去掉前面的सि（藏文，梵文天城体，si，梵文罗马拟音，的），后面的