English
It goes as the 'i' of the cause. Atisha yena bahu. The best of many. Its meaning is based on 'bahu ishta'. Bahu went to bhu. It went to the 'i' of the cause. Si. Bhuyisthah. ༈ Here, a quote is taken from the commentary: 'Kim (藏文，梵文天城体：किम्，梵文罗马拟音：kim，汉语字面意思：what) and inexhaustible, and also from complete explanation, am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) of tara and tama.' It appears as a supplementary meaning. Its meaning is: At the end of the suffixes of ti, etc., which come from the sound of 'kim' (藏文，梵文天城体：किम्，梵文罗马拟音：kim，汉语字面意思：what), the sign of inexhaustibility, and complete explanation, if the suffixes of tara or tama occur, then am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) agama must be given at the end of that suffix. That is, if it is applied to 'kim' (藏文，梵文天城体：किम्，梵文罗马拟音：kim，汉语字面意思：what), it is like this: 'tara' is added to the end of 'kim' (藏文，梵文天城体：किम्，梵文罗马拟音：kim，汉语字面意思：what), and then am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) agama is given, resulting in 'kimtaram'. ༈ 'Tama' is added to the end of 'kim' (藏文，梵文天城体：किम्，梵文罗马拟音：kim，汉语字面意思：what), and then am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) is given to it, resulting in 'kimtamam'. The 'a' of am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) is joined in the same way, and the two voiceless 'm's are only made into 'nga-ngo' afterwards. Its meaning is 'Is there anything?' or 'What is it?' It is applied to words of reproach or contempt. For example, 'What is such a person a king?' or 'What treasure does such a poor person have?' It should also be translated as 'Where is it?' or 'What is it?' An example of applying it to inexhaustibility is: 'kutah tara amra'. It is placed. Because the distinction sees 'ta', it becomes 'sa'. Am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) is joined in the same way. M becomes ngaro. Kutastara. Its meaning is: kutastaram paramanabah. Extremely subtle. ༈ Again, kutah tama. Am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) is accomplished as before, resulting in kutastamam. Its meaning is: kutastamam tesham arambhakatvam. They are very small. That's it. Similarly, tara and tama are added to 'uccaih'. Am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) is given to both. It is accomplished as just explained, resulting in uccaih staram. ༈ Uccaih stamam. These are then combined with 'gvayanti'. They speak in a loud voice. They sing loudly. ༈ An example of applying it to the end of ti, etc., is: pacati tara am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother). Pathati tama am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother). As before. ༈ Pacati taram. He cooks very much. ༈ Pathati tamam. He reads the most. That's it. ༈ The 'also' in 'also from complete explanation' means that even at the end of the krit suffix, am (藏文，梵文天城体：आम्，梵文罗马拟音：ām，汉语字面意思：mother) is added to tara and tama.
Chinese
与母合用。雅达玛，达达玛生起。意义是何者、什么以及彼等之类。因此，婆婆陀尔雅达拉斯达尔吉嘎斯达达尔翁吉格拉纳图。汝等之中，何者是正理派论师，彼即是言说之最胜者。此乃从二者及众多中区分开来的共同之处，是具有特殊意义的。数论的差别，在分别取舍时，从二和三中取舍。数目的差别分别取舍是：从其他之中，取舍与该数目相应的词，如二者、三者之类。又是，二和提耶放置，斯分别。提耶，二者被区分，或第二，具有与二相应的标志。其中，二是二。提耶的力量，在于分别取舍的意义上，成为二者，或具有相应标志的成为第二。同样地，提耶斯。提的伊和拉转变为元音的日。提，三，三是三，在其上加上提耶，成为第三或三者。此处将拉的伊转变为元音日，称之为桑普拉萨拉纳。夏扎擦如罗斯塔。夏扎和擦图尔的塔。又是，夏夏塔是循律的夏，见到后变为塔。引导，斯分别。夏斯塔。又是，擦图尔塔斯，拉引导至塔。擦图尔塔。嘎地嘎地巴雅比亚姆塔。从嘎地和嘎地巴雅等处也是塔。嘎地上加塔。斯分别。嘎地巴雅上加塔。斯分别。嘎地塔。多少。嘎地巴雅塔。多少生起。此虽非数目的次第，然多少是指向数目，且塔的词缀结合相似，故为附带意义。有些例子中，此词在下面。班杂德尔玛。班杂等上加玛。又是，班杂南斯。南结尾去除。班杂玛。同样地，萨普塔玛。阿师塔玛。纳瓦玛。达夏玛，如是结合。埃嘎达夏德尔达。十一等处加达。十一的梵语埃嘎达夏的词上，给予词缀达。达后连接。提分离。引导。斯分别。埃嘎达夏。德维特拉雅雅巴达格因师达南，德瓦特拉约阿师塔。德维、特里、阿师坦等是德瓦、特拉约、阿师塔等。德维和特里和阿师坦等与达夏结合。
English
Combined with the mother. Yata and Tata arise. The meaning is who, what, and those kinds of things. Therefore, Bhavatordaryatarastarkikastataraungigranatu. Among you, whoever is a logician, he is the best of speakers. This is a commonality distinguished from two and many, and it has a special meaning. The difference in Samkhya, when distinguishing and selecting, is selected from two and three. The difference in numbers is distinguished and selected: from among others, selecting the word corresponding to that number, such as the two, the three, and so on. Also, "dvi" and "tiya" are placed, "si" is separated. "Tiya," the two are distinguished, or the second, having the mark corresponding to two. Among them, "dvi" is two. The power of "tiya" lies in the meaning of distinguishing and selecting, becoming the two, or the one with the corresponding mark becomes the second. Similarly, "tritiyas". The "i" and "ra" of "tri" are transformed into the vowel "ri". "Tri," three, three is three, and adding "tiya" to it becomes the third or the three. Here, the transformation of the "i" of "ra" into the vowel "ri" is called Samprasarana. "Shatacharu Rostha." The "ta" of "shat" and "chatur". Also, "sha shatha" is the "sha" of the rule, seeing it becomes "tha". Guided, "si" is separated. "Shashtha." Also, "chaturtas," "ra" is guided to "ta". "Chaturtha." "Kati Katipayabhyam Tha." From "kati" and "katipaya" etc., also "tha". Add "tha" to "kati". "Si" is separated. Add "tha" to "katipaya". "Si" is separated. "Katitha." How much. "Katipaya Tha." How much arises. Although this is not the order of numbers, "how much" refers to the number, and the combination of the suffix "tha" is similar, so it is an incidental meaning. In some examples, this word is below. "Panchaderma." Add "ma" to "pancha" etc. Also, "panchanamsi." Remove the ending "nam". "Panchama." Similarly, "Saptama." "Ashtama." "Navama." "Dashama," combine like this. "Ekadashaderda." Add "da" to eleven etc. On the Sanskrit word "ekadasha" for eleven, give the suffix "da". "Da" is connected afterwards. "Ti" is separated. Guided. "Si" is separated. "Ekadasha." "Dvitrayayabataginshtanam, Dvatrayoshta." "Dvi," "tri," "ashtan" etc. are "dva," "trayoshta" etc. "Dvi" and "tri" and "ashtan" etc. are combined with "dasha".
Chinese
之后依次变为二、三、八。同样，十二为：ദ്വാദശഃ（藏文，梵文天城体，dvādaśaḥ，十二）。十三为：ত্রയോদশঃ（藏文，梵文天城体，trayodaśaḥ，十三）。十四为：चतुर्दशः（藏文，梵文天城体，caturdaśaḥ，十四）。十八为：অষ্টাদশঃ（藏文，梵文天城体，aṣṭādaśaḥ，十八）。十九为：নবদশঃ（藏文，梵文天城体，navadaśaḥ，十九）。
English
Then it gradually changes to dva, tra, yo, aṣṭā. Similarly, for twelve: dvādaśaḥ (藏文，梵文天城体，dvādaśaḥ，twelve). For thirteen: trayodaśaḥ (藏文，梵文天城体，trayodaśaḥ，thirteen). For fourteen: caturdaśaḥ (藏文，梵文天城体，caturdaśaḥ，fourteen). For eighteen: aṣṭādaśaḥ (藏文，梵文天城体，aṣṭādaśaḥ，eighteen). For nineteen: navadaśaḥ (藏文，梵文天城体，navadaśaḥ，nineteen). ༈ viṃśatyāderbātamaṭ. For twenty and so on, tamaṭ is also used. After viṃśa, add the suffix ḍati. After ḍ, connect, remove ṭi, and it becomes viṃśati, which means exactly twenty. ༈ Or, after viṃśati, add the suffix tama, separate si, viṃśatitamaḥ, which means only twenty, or exactly twenty. ༈ viṃśatiḍati, which means twenty is called ḍati. It is also said that ḍati here is that the suffix is only ḍ, ti is the first person singular of pāṇinīya (藏文，梵文天城体，pāṇinīya，Pāṇini), which means that for the meaning of twenty, the suffix is used as ḍ, and explaining that it is not the suffix ḍati is also a way. ༈ In this way, add the suffix ḍ to viṃśata, connect after ḍ, remove ṭi, and it becomes viṃśa. ༈ Similarly, if ḍati is added to triṃśata, complete it as above, and it becomes triṃśati, which is thirty. Add tama to it, separate si, and it becomes triṃśatitamaḥ, which means exactly thirty. ༈ There is also adding tama only to triṃśat. ༈ There is also adding the suffix ḍ to triṃśat, and completing it as above, it becomes triṃśa, which means exactly thirty. ༈ śatādernityam. For hundreds and so on, it is constant. The Sanskrit word for hundred is śata (藏文，梵文天城体，śata，hundred), add the suffix tama, separate si, śatatamaḥ (藏文，梵文天城体，śatatamaḥ，exactly hundred). The meaning of constant is that only tama is added constantly, and the suffixes of ḍati and only ḍ do not appear. ༈ Among others, like exactly hundred, up to countless, for the meaning of only, only tama appears. sahasratamaḥ (藏文，梵文天城体，sahasratamaḥ，exactly thousand) means exactly thousand, lakṣatamaḥ (藏文，梵文天城体，lakṣatamaḥ，exactly hundred thousand) means hundred thousand, koṭitamaḥ (藏文，梵文天城体，koṭitamaḥ，exactly ten million) means ten million, and these also represent others. ༈ saṃkhyāyāḥprakāredhā. For the category of numbers, use dhā. The category of numbers is the name of divided groups, such as two groups, three groups, etc. Not only that, but it also gets to "one" like "give only one food", and for the category of one extending from one, it must get. ༈ And, add the suffix dhā to the word dvi, and it becomes dvidhā, which means divided into two groups. ༈ Similarly, tridhā, caturdhā.
English
Like so on. There are no other changes besides this. guṇo'ṇ vā. (Tibetan, Sanskrit: गुणोऽण् वा, Romanized Sanskrit: guṇo'ṇ vā, Chinese: गुणोऽण् or). guṇa (Sanskrit Devanagari, Romanized Sanskrit guṇa, Chinese: गुण merit) plus aṇ (Sanskrit Devanagari, Romanized Sanskrit aṇ, Chinese: अण्) is also possible. If it is related to the meaning of giving things to others, then giving the suffix dhā will produce a change, and the first vowel will become guṇa. dve dhā. tre dhā. Like this, after it has become guṇa, it is necessary to give the suffix aṇ. ṇ follows, and guṇa will increase. i a phyis. drangs. si am. a song. dvaidhavam. traidhavam. cāturdhvaṃ and so on. ༈kṛyāyā ābṛttau kṛtvas. For the sake of action, when fully entering, use kṛtvas. Repeatedly making food, or having many portions, etc., for the meaning of repeated actions, give the suffix kṛtvas. pañca vārān bhuṃkte. He eats five times. This is the statement above. For that meaning, place pañca kṛtvas, remove the final s. pañca kṛtvaḥ. ṣaṭ kṛatvaḥ, meaning six times. ༈dvitribhyāṃ suḥ. For dvi and tri, use su. For dvi and for tri, give the suffix su respectively. The u of su is for the purpose of expression, and ukta is placed on the other side, resulting in dvis uktase. tris ukta si. Remove the inanimate s, and derive r from the end of the noun. drangs. si am. dvi ruktaṃ. tri ruktaṃ. ༈bahvādēḥ śas. For bahu and so on, use śas. bahu means many, and for the general term of many or the specific meaning of many branches such as four or five, if the suffix śas is given, it will become the meaning of many times. Within the scope of bahu's etc., there are repetition, reiteration, and subsequent entry, etc. ༈Here, bahu vārāntīti. This is many times. This is the combination of words. For that meaning, at the end of bahu, place the suffix śas, remove s, and it becomes bahuśaḥ. ༈tayā yaṭau saṃ khyāyāṃ. taya ayaṭ are for numbers. If the suffix taya ṭ or ayaṭ is placed on the name of a number, it is the meaning of things that have that number, such as the second and third, etc. ༈That is, at the end of dvi, place taya ṭ, ṭ follows, si am, and it becomes dvitayaṃ, meaning the second or having two. ༈Similarly, connect tayaṭ to tri, si am, and it becomes tritayaṃ, meaning the third or having three. ༈For ayaṭ, do it like this: first give taya ṭ at the end of dvi, change ta to ar, and then it is ayaṭ.