English
There are also many, and it is common for Tibetans to translate them into Tomchol (transliteration) and other things without understanding those principles. Now let's get to the main text, as it says: "For many words, the middle word also has a differentiating effect." Here, the Sanskrit word for "differentiation" is: वैयधिकरण (Sanskrit Devanagari, vaiyādhikaraṇa, Sanskrit Roman transliteration, differentiation). Regarding this, the explanation says: "That which is definitely present in different meanings, and has the end of different categories, is वैयधिकरण (Sanskrit Devanagari, vaiyādhikaraṇa, Sanskrit Roman transliteration, differentiation)." It means that when combining words, three words above and below are combined into one, the meaning of the first word is essentially different from the meaning of the last word, and both must have the end of a category. However, the word that connects the two before and after is called "making it different" here. Although this is a combination of many words, when expressing other meanings, the middle word connecting the two words before and after should not be omitted. For example: हंसदस् गमनसि इव गमनसि यद् ङस् (Tibetan, Sanskrit Devanagari, haṃsadas gamanasi iva gamanasi yad ṅas, Sanskrit Roman transliteration, of the swan, walking, like, walking, which, of), changing the two ངस् (Tibetan, Sanskrit Devanagari, ṅas, Sanskrit Roman transliteration, of) into स्य (Tibetan, Sanskrit Devanagari, sya, Sanskrit Roman transliteration, of), changing the two सि (Tibetan, Sanskrit Devanagari, si, Sanskrit Roman transliteration, of) into अम् (Tibetan, Sanskrit Devanagari, am, Sanskrit Roman transliteration, of), removing अ (Tibetan, Sanskrit Devanagari, a, Sanskrit Roman transliteration, not), adding the sound of ङ (Tibetan, Sanskrit Devanagari, ṅa, Sanskrit Roman transliteration, of) after म् (Tibetan, Sanskrit Devanagari, m, Sanskrit Roman transliteration, of), and the टि (Tibetan, Sanskrit Devanagari, ṭi, Sanskrit Roman transliteration, of) अ (Tibetan, Sanskrit Devanagari, a, Sanskrit Roman transliteration, not) of यत् (Tibetan, Sanskrit Devanagari, yat, Sanskrit Roman transliteration, which). हंसस्यगमनमिवगमनंयस्य (Tibetan, Sanskrit Devanagari, haṃsasya gamanamiva gamanaṃ yasya, Sanskrit Roman transliteration, of the swan, walking, like, walking, which of), meaning "having a gait like a swan" is such a word combination. Because the two स्य (Tibetan, Sanskrit Devanagari, sya, Sanskrit Roman transliteration, of) and the two ङ (Tibetan, Sanskrit Devanagari, ṅa, Sanskrit Roman transliteration, of) are categories, they are removed. The first of the two गमन (Tibetan, Sanskrit Devanagari, gamana, Sanskrit Roman transliteration, walking), and य (Tibetan, Sanskrit Devanagari, ya, Sanskrit Roman transliteration, which) is just a suffix or meaning, so when combining the three words हंस (Tibetan, Sanskrit Devanagari, haṃsa, Sanskrit Roman transliteration, swan) and इव (Tibetan, Sanskrit Devanagari, iva, Sanskrit Roman transliteration, like) and गमन (Tibetan, Sanskrit Devanagari, gamana, Sanskrit Roman transliteration, walking), the middle word इव (Tibetan, Sanskrit Devanagari, iva, Sanskrit Roman transliteration, like) should not appear here. Finally, add the feminine suffix आप् (Tibetan, Sanskrit Devanagari, āp, Sanskrit Roman transliteration, feminine suffix). हंसगमना (Tibetan, Sanskrit Devanagari, haṃsagamanā, Sanskrit Roman transliteration, swan gait), this is completed, meaning "a woman with a swan's gait." Its meaning does not refer to the gait that the swan itself has, but refers to a woman who has a way of walking like a swan's gait. Among them, the meaning of the first word is the swan's own gait, while the latter word is the gait of a woman, which is different from this. Because the essence of these two is different, it is called "differentiating words." However, if इव (Tibetan, Sanskrit Devanagari, iva, Sanskrit Roman transliteration, like) is translated as the word "like", it can prove that these two are not unrelated, but related, and through the association of metaphor and meaning, they are combined into one meaning. It is also said that it is related to the इ (Tibetan, Sanskrit Devanagari, i, Sanskrit Roman transliteration, of) letter of words such as the synonym गंध (Tibetan, Sanskrit Devanagari, gaṃdha, Sanskrit Roman transliteration, smell). कुमुद ङस् गन्ध सि। इव गन्धसि। यद् ङस् (Tibetan, Sanskrit Devanagari, kumuda ṅas gandha si। iva gandhasi। yad ṅas, Sanskrit Roman transliteration, of the water lily, smell, like, smell, which of) is written like this. Remove the previous सि (Tibetan, Sanskrit Devanagari, si, Sanskrit Roman transliteration, of), the latter
English
ma rnam bcad ha ba la u sogs/ ya'i Ti A/ ngs gnyis sya/ ku mu da sya gandha i ba gandho ya sya/ ku mu da'i dri dang 'dra ba'i dri gang gi zhes pa ste dag go / de nas rnam dbye sogs phyiS/ ku mud i ba gandha zhes 'byung ba'i/ tshig dbus ma i ba zhes pa phyiS/ tshig phyi ma'i mtha' dhi'i srog gi A ni i yig tu bsgyur/ si rnam bcad/ ku mu da gandhiH/ ku mud kyi dri ldan no/ /dik saM khye saM jnya yaM/ phyogs dang grangs kyi ming can la'o/ /de yang las 'dzin pa'i bsdus ba'i skabs su/ phyogs kyi sgra'i ming can dang grangs kyi sgra'i ming can tshig dang por yod la/ pha rol kyi tshig kyang de dang ngo bo gcig pa'i gzhi mthun par yod pa'i don la/ dang por ngag bkod nas/ phyis tshig sdud byed pa sogs mi dgos te/ thog ma nyid nas tshig sdud kho nas chog go / phyogs dang grangs kyi ming can yin yang mnyam par 'jug pa'i don ma yin pa dang/ mnyam du 'jug pa can yin yang / phyogs grangs ma yin pa la ni/ ngag 'god pa'am/ tshig gi sbyor ba yod pa nyid de gong du bshad pa bzhin no/ /'dir ni dper brjod na/ dkShi Na agni si rnam bcad/ 'dra ba ring po/ dkShi NAgnIH/ lho phyogs kyi me zhes so/ /de la me yang yin lho phyogs can yang yin pa mnyam du 'jug pa ste/ gzhi mthun pa'ang yin pa la phyogs kyi ming can gyi dpe'o/ /lho phyogs kyi me ni/ ba Da bA agni ste/ rgod ma kha'i me'o/ /yang saptaN grA ma jas/ na mtha' phyiS/ jas kyi A mtshams sbyar/ s rnam bcad/ sapta grAmAH/ grong sde bdun zhes pa ste/ gzhi mthun pa grangs kyi ming can gyi dpe'o/ /de ltar na/ mi zad de'i skyes bu dang / zlas dbye 'bru mang las 'dzin pa/ ngag gnyis pa ste bsdus ba drug / las 'dzin pa dang ba gnyis pa/ de'i skyes bur bsdus ba yod/ /de ltar na bsdus ba drug gam bzhi rnams kyi spyi rbtang dmigs gsal rnams dang / tshig dang po dbyi ba dang / dbus ma dbyi ba dang / dang po bsgyur ba la sogs pa rnam 'gyur gyi khyad par rnams so sor ma 'dres pa dang / gdam nga sogs kyi bye brag la mkhas par bya'o/ de ltar na brda sprod pa dbyangs can gyi gzhung las/ tshig sdud kyi don rags pa tsam bshad zin to/ // da ni de phan gyi rkyen 'jug tshul bshad de/ abatye aN/ bu rgyud la aN'o/ /a ba tya zhes pa bu'i rigs kyi ming yin la/ de'i don du rkyen aN la sa
Chinese
并且在注释中也出现了“nāmnobatyārthe aṇ pratayo bhavati”，如果翻译它，就会变成“从名字到后代的意义，aṇ成为后缀”。但是，没有出现像“从名字到后代，aṇ成为后缀”这样的说法，所以按照这个体系，也和通常一样，我认为只是为了成就后代的意义而给予aṇ。还有，在这里，给予abtya si之后，将abtyaṃ转换为aṇ，以及去掉si，只将abtya转换为aṇ这两种情况，后一种更合理。同样地，像vaśeṣṭha和gotama一样，ṅas sya与其他相似。对于后代，aṇ，ñ yaṇ的第一个元音会增长。bāśiṣṭha a，gautama a，因为这些都是a的结尾，所以ya和元音不能获得ap。i a等是分开的。因此，去掉标记结尾的a，引入后缀的a，si被区分。bāśiṣṭhaḥ是vaśiṣṭha的儿子，gautamaḥ是gotama的儿子。ṛ urāṇi，对于aṇ，ṛ变为ur。如果在ṛ结尾出现aṇ，那么字母ṛ会变成ur，例如mātṛ a会变成mātur。如果稍微改变一下根本来表达，ṣa ṣṭ ām，mātṛ ām，abtya si，这样放置。在两个ām之前放置nuṭ。由于ṣ的ḍ，所以ṣ变为无元音的ḍ。由于ḍ的ṇ，所以ḍ变为ṇ。ṣaṇṇ ām，mātrin ām，abtyas。就是这样。从ṣa ṭu到ṣa ṭu。由于存在称为“pa naṃ na”的，所以看到近侧ṭa组的ṇa字母，远侧ta组的na字母变为ṭa组的ṇa字母。由于nām lao，所以tṛ的ṛ变长。ṣa ra ṛ等nām ṇām。si am。去掉a，依次引入。ṣaṇṇāṃ mātrīṇāṃ abatyaṃ是六个母亲的儿子。或者ṣaṇṇāmmātreṇāmābatyam。这样就正确地成立了。由于变格都用于复合词和后缀等，所以去掉ām。由于没有惯例，所以也没有惯例。nuṭ也被分开。ḍ ṇ等也返回，ṣ ṣ自身返回。tṛ也返回到tṛ。ṣ ṣ mātṛ abatya。去掉abatya。aṇ。ñ yaṇ增长。ṣ的ḍ。ḍ ṇ。aṇ的ṛ变为ur，这是当前情况的意义，tṛ的生命ṛ变为ur。ṣāṇmātura。si被区分。ṣāṇmāturaḥ是六个母亲的儿子，也就是六面童子。在这里，ṣ的ḍ变为ṇ。
English
And in the commentary, it also appears, "nāmnobatyārthe aṇ pratayo bhavati." If translated, it becomes, "From the name to the meaning of offspring, aṇ becomes a suffix." However, there is no statement like, "From the name to offspring, aṇ becomes a suffix." So, according to this system, just like the common one, I think it is just giving aṇ to accomplish the meaning of apatya. Also, here, after giving abtya si, converting abtyaṃ to aṇ, and removing si, only converting abtya to aṇ, the latter is more reasonable. Similarly, like vaśeṣṭha and gotama, ṅas sya is similar to others. For offspring, aṇ, the first vowel of ñ yaṇ will increase. bāśiṣṭha a, gautama a, because these are all endings of a, ya and vowels cannot obtain ap. i a etc. are separate. Therefore, remove the a at the end of the marker, introduce the a of the suffix, si is distinguished. bāśiṣṭhaḥ is the son of vaśiṣṭha, gautamaḥ is the son of gotama. ṛ urāṇi, for aṇ, ṛ becomes ur. If aṇ appears at the end of ṛ, then the letter ṛ will become ur, for example, mātṛ a will become mātur. If we slightly change the root to express it, ṣa ṣṭ ām, mātṛ ām, abtya si, place it like this. Place nuṭ before the two āms. Because of ṣ's ḍ, ṣ becomes a vowel-less ḍ. Because of ḍ's ṇ, ḍ becomes ṇ. ṣaṇṇ ām, mātrin ām, abtyas. That's it. From ṣa ṭu to ṣa ṭu. Because there is something called "pa naṃ na," seeing the ṇa letter of the near ṭa group, the na letter of the far ta group becomes the ṇa letter of the ṭa group. Because of nām lao, the ṛ of tṛ becomes long. ṣa ra ṛ etc. nām ṇām. si am. Remove a, introduce it sequentially. ṣaṇṇāṃ mātrīṇāṃ abatyaṃ is the son of six mothers. Or ṣaṇṇāmmātreṇāmābatyam. This is how it is correctly established. Since inflections are all used for compound words and suffixes etc., remove ām. Since there is no convention, there is no convention either. nuṭ is also separated. ḍ ṇ etc. also return, ṣ ṣ itself returns. tṛ also returns to tṛ. ṣ ṣ mātṛ abatya. Remove abatya. aṇ. ñ yaṇ increases. ṣ's ḍ. ḍ ṇ. The ṛ of aṇ becomes ur, this is the meaning of the current situation, tṛ's life ṛ becomes ur. ṣāṇmātura. si is distinguished. ṣāṇmāturaḥ is the son of six mothers, that is, the six-faced youth. Here, ṣ's ḍ becomes ṇ.