Chinese
若。旃陀罗（candrabata）给予后缀塔（ta）。最后放置 मुख（mukha）。将 बत्（bat）转换为 त्द्द्न्（tddn）。引出。斯庵（siyam）。旃陀罗班穆康（candrabanamukham）。如同月亮的脸庞。 ༈如同那样。伽喋那萨德瑞香乌达瑞（ghaṭenasadṛśaṃudari）。如同瓶子的腹部。意为去除伊那（ina）和萨德瑞香（sadṛśaṃ），给予 बत्（bat）后缀。转换为 त्द्（tdd）。引出后为，巴札瓦杜达让（bhaṭavadudaram）。༈巴威达塔特瓦亚尼（bhāvetatatvayaṇ）。变为塔特瓦亚尼（tatvayaṇ）。汉文的“भाव（bhāva）”一词，根据语境有多种含义。此处“变为”是特性的意思。又或者，是变为自然存在，或是变为特性的意思。比如，变为热的是火，变为湿的是水。以及，有瘤和垂皮的是牛，等等。因此，对于特性的意思，可以使用后缀塔（ta）、特瓦（tva）和亚尼（yaṇ）。༈婆罗门（brāhmaṇa）的भाव（bhāva）。婆罗门所具有的，或者婆罗门的特性。比如，看到有梵天线，就说这是婆罗门。婆罗门（prāhmaṇa）加上后缀塔（ta）。给予阿普（āp）。相似，相同。婆罗摩塔（prāhmatā），变为婆罗门，或者说这是婆罗门。而且，塔（ta）结尾通常是女性的标志。因此，对于后缀塔（ta）字，需要给予女性的阿普（āp）。༈特瓦亚尼（tvayaṇ）本身是中性的。因此，如果给予这两个后缀，就会变成中性的标志。婆罗门（brāhmaṇa）加上后缀特瓦（tva）。斯庵（siyam）。婆罗摩纳特旺（brāhmaṇatvaṃ）。༈婆罗门（brāhmaṇa）给予后缀亚尼（yaṇ）。 ण（ṇ）后接。伊（i）阿（a）去除。引出。斯庵（siyam）。婆罗摩尼扬（brāhmaṇyaṃ）。༈如同那样。苏玛纳斯（sumanas）。亚尼（yaṇ）， ण（ṇ）后接。首先增长。伊（i）阿（a）去除。引出。斯庵（siyam）。索玛纳斯扬（saumanasyaṃ）。༈如同那样。苏巴嘎亚尼（subhagayaṇ）。索巴嘎扬（saubhāgyaṃ）。༈如同那样。毕杜萨亚尼（viduṣayaṇ）。拜杜夏扬（vaiduṣyaṃ）。༈又，在注释中说，对于平等集合，也有塔（ta）的功德。因此，德里阿姆（triām）。萨玛哈拉（samāhāra）。对此给予努特（nuṭ）。伊（i）转换为阿亚（aya）。德拉亚纳姆萨玛哈拉（trayāṇāṃsamāhāra）。三者平等集合。意为，三种吠陀，或者三种火，或者三种功德的集合等等。无论是哪种，都是三者的集合。去除变格等后，返回德里（tri）。对此加上后缀塔（ta）字。给予女性的阿普（āp）时，因为是共同聚集的意思。在后缀长音塔（tā）的作用下，德里（tri）的伊（i）字就变成了功德埃（e）字。德热塔（tretā）就成立了。藏语中，三
English
Ro. Candrabata, give the suffix ta. Finally, place मुख (mukha). Convert बत् (bat) to त्द्द्न् (tddn). Derive. Siyam. Candrabanamukham. A face like the moon. ༈ Similarly. Ghaṭenasadṛśaṃudari. A belly like a pot. Meaning, remove ina and sadṛśaṃ, give the बत् (bat) suffix. Convert to त्द् (tdd). Derived, it becomes Bhaṭavadudaram. ༈ Bhāvetatatvayaṇ. Become tatvayaṇ. The Chinese word "भाव (bhāva)" has many meanings depending on the context. Here, "become" means characteristic. Or, it means to become naturally existing, or to become a characteristic. For example, what becomes hot is fire, what becomes wet is water. And, what has a hump and dewlap is a cow, and so on. Therefore, for the meaning of characteristic, the suffixes ta, tva, and yaṇ can be used. ༈ The भाव (bhāva) of a Brahmin (brāhmaṇa). What a Brahmin possesses, or the characteristic of a Brahmin. For example, seeing someone with a Brahma thread, one says this is a Brahmin. Add the suffix ta to Brahmin (prāhmaṇa). Give āp. Similar, same. Prāhmatā, become a Brahmin, or say this is a Brahmin. Moreover, ta endings are usually feminine markers. Therefore, for the suffix ta letter, one needs to give the feminine āp. ༈ Tvayaṇ itself is neuter. Therefore, if these two suffixes are given, it becomes a neuter marker. Add the suffix tva to Brahmin (brāhmaṇa). Siyam. Brāhmaṇatvaṃ. ༈ Give the suffix yaṇ to Brahmin (brāhmaṇa). ण (ṇ) follows. Remove i and a. Derive. Siyam. Brāhmaṇyaṃ. ༈ Similarly. Sumanas. Yaṇ, ण (ṇ) follows. First increase. Remove i and a. Derive. Siyam. Saumanasyaṃ. ༈ Similarly. Subhagayaṇ. Saubhāgyaṃ. ༈ Similarly. Viduṣayaṇ. Vaiduṣyaṃ. ༈ Also, in the commentary, it is said that for equal gatherings, there is also the merit of ta. Therefore, Triām. Samāhāra. Give nuṭ to this. Convert i to aya. Trayāṇāṃsamāhāra. An equal gathering of three. Meaning, the gathering of three Vedas, or three fires, or three merits, and so on. Whatever it is, it is a gathering of three. After removing inflections, return to Tri. Add the suffix ta letter to this. When giving the feminine āp, because it means a common gathering. Under the effect of the long vowel tā suffix, the i letter of Tri becomes the merit e letter. Tretā is established. In Tibetan, three.
English
The collection of um is like the Treta Yuga (Sanskrit: त्रेतायुग, Romanized Sanskrit: tretāyuga, literal Chinese meaning: Treta period) of the Triad period. Similarly, combining ja-na-nuṭ-ām, sa-mā-hā-ra, and si, we get janānāṃ samāhāraṃ (Sanskrit: जनानां समाहारं, Romanized Sanskrit: janānāṃ samāhāraṃ, literal Chinese meaning: a gathering of many people). The meaning of the word combination is that the suffix tā is added to ja-na, and the feminine suffix āp, resulting in ja-na-tā. The quality of the short a is that it is a short a, so there is no change. Furthermore, it is quoted in the commentary that for various actions, yaṇ is also used. Just as brāhmaṇasya karman si (Sanskrit: ब्राह्मणस्य कर्मन् सि, Romanized Sanskrit: brāhmaṇasya karman si, literal Chinese meaning: the action of a Brahmin) is, si is retained, and the final n is removed, meaning the action of a Brahmin. After removing the case endings, yaṇ is added to brahma-ṇa, i and a are removed, guided, si am, brāhmaṇyaṃ. Also, rājña idaṃ karma (Sanskrit: राज्ञ इदं कर्म, Romanized Sanskrit: rājña idaṃ karma, literal Chinese meaning: this action of the king) is a word combination. After removing those, rājan yaṇ, two parts are retained. Because the yaṃ of n is nao, one method is to remove the lifeless உயிர் of n, and the உயிர்-bearing a of ja, guide ja to ya, si rājyaṃ. Another method is to guide the lifeless உயிர் of n to ya, the rest is the same. rāja-nyaṃ. lohitāderḍidiman. For lohita and others, īman is ḍiṭ. For the stem of lohita and other words, as a quality, the suffix īman is given, and the name ḍiṭ is added to īman. The reason for naming it ḍiṭ is to remove ṭi. lohitasya bhava. The nature of red, the nature that red itself possesses, that is, the nature is the same in meaning as dharma. lohita, īman, remove ṭi, guide ta to ī, si, upadhā long vowel, remove si, also remove na, lohitimā. Similarly, aṇu ṅas bhava si, when ṅas has உயிர், it becomes u o, remove a of ṅas, break the s, guide r, aṇorbhavaḥ. The meaning is the nature of being minute. aṇu īman ḍiṭ lā ṭi, guide, si, upadhā, remove si and the final na, aṇimā. Ṛ rā imaṇi. The rā of ṛ is in īman. If a stem starting with the letter ṛ is added with the īman suffix, then the letter ṛ will become a உயிர்-bearing rā. pṛ thu ṅas bhava. pṛthorbhava. The nature of being vast. That's how it is said. After removing the case endings, in pṛ thu īman, separate the உயிர் of ṛ, ṛ becomes a உயிர்-bearing rā. p lifeless உயிர் is guided to rā, remove ṭi, finally si, the upadhā of na, remove si and na, prathimā. dṛḍhi īman. draḍhimā. Called the nature of being firm. Similarly
English
Du. Mṛdu iman (Sanskrit Devanagari: मृदु इमन्, Sanskrit Romanization: mṛdu iman, Chinese literal meaning: soft, having). Mṛdimā (Sanskrit Devanagari: मृदिमा, Sanskrit Romanization: mṛdimā, Chinese literal meaning: softness). It is said to be the nature of gentleness. ༈ Baho rlopo bhū tsa bahoḥ. Bahu's bahu is separated and also bhu. If the suffix iman occurs after the sound of bahu, the letter i of the suffix becomes invisible. Bahu itself is completely transformed into long bhū. In the commentary, it says "of the later bahus" and "including iman," so it applies not only to iman but also to other suffixes. ༈ Furthermore, bahu iman is placed. By the power of bahu, the a of the suffix is removed. By its power, bahu is transformed into long bhū. Finally, si, upadhā is lengthened. By removing the case ending and ṇ, bhūmā. It is said to be the characteristic of many. ༈ In the commentary, it says "in the place of bahu," which means that bahu is removed and bhu is placed in its place. Astyarthe matup (Sanskrit Devanagari: अस्त्यर्थे मतुप्, Sanskrit Romanization: astyarthe matup, Chinese literal meaning: matup with the meaning of having). Matup is for the meaning of having. For the meaning of having something or someone, the suffix matup is given. P is a suffix. The letter u is for the purpose of giving num. Go matup. P is a suffix. U is needed. Num of u and ṛ. By saying that, num āgama is given between ma and t. Go mantrasi appears. By saying atu and si of sa, mā is lengthened. Si is removed. From the end of the superlative, t is also removed. Goman is accomplished. Its meaning is in combining words: go asya este iti. It means "this has a cow." For example, "Lha Jin has a cow." It shows both the meaning of possession and relationship, and the meaning of location, such as "there is a cow in Lha." It depends on the specific context. "This cow" is an expression of manifestation. Since it is both a cow and this, it is a collection of common ground. ༈ Again, go matup. P is a suffix. U is a sign. Go mata. I k is given. K is a suffix. Derived. Go mati. The meaning is the same as before. ༈ Similarly, śrī asya astīti. Or, śrī vidyate yasya, "whose splendor exists," or "the splendor that exists in whom." For that meaning, śrī matup is placed. Num, long mā, si is removed. Śrīmān ta. From the end of the superlative, t is also removed. Śrīmān. ༈ Or, śrī and matup are placed. It becomes śrīmat. Īk k is a suffix. Śrīmatī. ༈ A ī kau matvarthe. Matu
Chinese
的意思是，阿和伊等都是清净的。这里所说的“玛度义”是指，玛度和必要意义相同，与上述已有的意义相结合。༈贝扎延蒂 维迪亚 蒂 亚西亚。是指有璎珞的谁或什么。贝扎延塔 阿 这样放置，伊阿去除。拉长。斯作区分。贝扎延塔哈。༈又，玛雅 伊嘎，又伊阿去除。拉长。斯作区分。玛伊嘎哈。是指有幻化吗？是指有财富吗？༈曼多巴达 达瓦提 瑙。是指从玛和阿的结尾的乌巴达中，巴达 伊恩等。是指玛字结尾，和玛字有乌巴达，和阿字结尾，和阿字有乌巴达，这四种结尾的标志，给予巴度和伊恩的后缀。这里所说的巴度，乌如同上述给予努姆的意思，所以去除，只是后缀巴特。这些后缀也是有的意思。༈举例来说，巴果 维迪亚 蒂 亚西亚。是指谁有福分，嘎的纳若 是斯作区分乌的后续。纳若等去除，巴嘎 巴特 这样放置，巴和塔之间努姆 巴长音。斯去除。连接词尾塔也去除。巴嘎万 完成。是指薄伽梵吗？是指有福分的吗？是指善妙的，这是阿结尾给予后缀巴特的例子。༈同样的，达纳 维迪亚 蒂 亚西亚。是指谁有财富。达纳 伊恩。伊阿去除。达宁。斯 尼长音。斯去除，那弥的结尾去除纳。达尼。༈和这相似的，克夏崔。丹迪。嘎弥。达弥等也按照那个方法来完成。༈夏玛 斯 维迪亚 蒂 亚西亚。斯作区分。乌标志结尾哦。夏摩 维迪亚 蒂 亚西亚。是指谁有寂静的自性。纳若以下去除，夏玛给予伊恩。夏玛 伊恩。伊阿去除。拉长。夏敏。结尾斯。乌巴达长音。斯去除。那弥的结尾也去除纳。夏弥 这样说，这是阿结尾给予后缀伊恩的例子。༈又，德里 舍 达 从对面。巴特 塔 特 达 去。巴拉长。给予女性标志的后缀阿伊普。塔无元音拉长伊长音。德里 舍 达瓦提。是指有土地的。这是阿 乌巴达有的，后缀巴特完成的例子。༈金 巴特 这样放置斯。巴和塔之间努姆。乌巴达长音。斯去除。连接词尾塔。金班。玛字结尾的
English
means that A and I, etc., are all pure. Here, "meaning of Matu" refers to the meaning that Matu and necessary meaning are the same, and it is combined with the above-mentioned existing meaning. ༈ Baiza Yanti Vidya Ti Yasya. It refers to who or what has a necklace. Baiza Yanta A is placed like this, I A is removed. Elongate. S is distinguished. Baiza Yantaha. ༈ Also, Maya Ika, also I A is removed. Elongate. S is distinguished. Maya Ikaha. Does it mean having illusion? Does it mean having wealth? ༈ Mantopada Dvati Nau. It refers to Bata In, etc., from the Upada at the end of Ma and A. It means that the end of the Ma letter, and the Ma letter has Upada, and the end of the A letter, and the A letter has Upada, these four ending signs, give the suffixes of Bada and In. Here, the so-called Batu, U is like the above meaning of giving Num, so it is removed, only the suffix Bat. These suffixes also have meaning. ༈ For example, Bago Vidya Ti Yasya. It refers to who has good fortune, Ga's Naro is S's subsequent distinction U. Naro etc. are removed, Baga Bat is placed like this, Num Ba long vowel between Ba and Ta. S is removed. The connecting suffix Ta is also removed. Baga Wan is completed. Does it refer to Bhagavan? Does it refer to having good fortune? It refers to being good, this is an example of giving the suffix Bat to the A ending. ༈ Similarly, Dhana Vidya Ti Yasya. It refers to who has wealth. Dhana In. I A is removed. Dhanin. S Ni long vowel. S is removed, and Na is removed from the end of Nami. Dhani. ༈ Similar to this, Kshatri. Dandi. Kami. Dami etc. are also completed according to that method. ༈ Shama S Vidya Ti Yasya. S is distinguished. U mark ending Oh. Shamo Vidya Ti Yasya. It refers to who has a peaceful nature. Naro and below are removed, Shama is given In. Shama In. I A is removed. Elongate. Shamin. Ending S. Upada long vowel. S is removed. Na is also removed from the end of Nami. Shami is said like this, this is an example of giving the suffix In to the A ending. ༈ Also, Dri Sha Da From the opposite side. Bat Ta Ta Da go. Ba elongate. Give the suffix Aip of the female sign. Ta without vowel elongate I long vowel. Dri Sha Dvati. It refers to having land. This is an example of A Upada having, the suffix Bat completed. ༈ Kim Bat is placed like this S. Num between Ba and Ta. Upada long vowel. S is removed. Connecting suffix Ta. Kimban. The ending of the Ma letter