Chinese
阿，那是迪特，去掉“特”后，“德瓦”就变成了无元音。直接得出：斯阿姆，德瓦央。同样地，特里塔亚特，塔变成“阿”，去掉“特”，直接得出：斯阿姆，特拉央。意思与前相同。以上是普遍适用的情况。对于女性自身、水、房屋、容器等等，会加上阿普的后缀。例如，像之前一样完成“德维塔亚”，然后在它上面加上表示阴性的后缀伊普。普后接，伊阿去掉，直接得出：德维塔亚伊瓦杜，例如“第二个女儿”。同样地，还有“特里塔亚伊”。在阿亚特的后面，给德瓦亚和特拉亚加上伊普，就会出现德瓦伊和特拉伊。在这里，一些注释的例子中，引用了一些口头上的解释，例如对于“胫”的声音等等，有伊那、阿拉等等。也就是，对于“胫”和从“等等”中取出的“扎瓦”这样的词，加上后缀伊那。阿伊变成埃，扎格埃那，扎贝那。同样地，对于“胫”加上阿拉。相似的长音字母，斯被移除，扎姆噶拉哈，就完成了。还有，胫嘎嘎拉，等等中的后缀，伊克，伊阿分离，斯被移除，扎姆嘎嘎日嘎哈，意思是“腿美丽的”。还有，对于胫加上后缀伊克，伊阿被移除，直接得出斯，扎姆吉嘎哈。扎瓦等等也用同样的方法解释。还有，引用了帕尼尼的说法，对于女性和男性，有纳恩和斯纳恩。对于女性的梵语词汇“斯特里”，加上后缀纳恩，对于男性的梵语词汇“普姆”，加上后缀斯纳恩，斯特里纳恩，纳恩后接，首先增长，沙拉日里变成纳。斯阿姆，斯特赖南，意思是美丽的女人。普姆斯纳恩，纳恩后接，首先增长，复合词的结尾需要移除“姆”，因为鼻音字母“姆”被移除。斯阿姆，保斯南，就完成了。意思是勇敢的男人。一般来说，复合词结尾的后一个字母是不显示的，但在这里，前一个字母被移除，这是词缀的构成。之后，鼻音字母作为复合词的一部分，在其他地方也有很多，不要忘记。这两条其他经文的引文在两本注释的例子中没有见到。谢沙尼帕亚卡亚达亚哈，剩余的词缀是卡提等等。这里只是简单地提到了词缀的构成，剩余的其他词缀是：
English
Ah, that is Dita. After removing 'Ta,' 'Dva' becomes without a vowel. Directly derived: Siam, Dvayam. Similarly, Tritayat. 'Ta' is changed to 'Ar,' 'Ta' is removed. Directly derived: Siam, Trayam. The meaning is the same as before. These are general applications. For the feminine itself, water, houses, containers, etc., the suffix Ap is added. For example, after completing 'Dvitaya' as before, add the suffix Ip to it to form the feminine. 'Pa' is attached, 'I' and 'A' are removed. Directly derived: Dvitayiva Dhu, like 'the second daughter.' Similarly, there is 'Tritayi.' After Ayat, by giving Ip to Dvaya and Traya, Dvayi and Trayi appear. Here, in some examples of commentary, some oral explanations are quoted, such as Ina, Ala, etc., for the sound of 'shank.' That is, for 'shank' and words like 'Java' from 'etc.,' the suffix Ina is given. 'A' and 'I' become 'E,' Jaghena, Jabena. Similarly, for 'shank,' Ala is added. A similar long vowel, 'Si' is removed, Jamghalah, is completed. Also, Jamgha Kara, the suffix from 'etc.,' Ik, 'I' and 'A' are separated, 'Si' is removed, Jamgha Karikah, meaning 'beautiful thighs.' Also, for 'shank,' the suffix Ik is given, 'I' and 'A' are removed, directly derived 'Si,' Jamghikah. Java etc. are also explained in the same way. Also, a quote from Panini, for women and men, there are Nan and Snan. For the Sanskrit word for woman, 'Stri,' the suffix Nan is added, and for the Sanskrit word for man, 'Pum,' the suffix Snan is given, Stri Nan. Nan is attached, first increased, Sha Ra Ri becomes Na. Siam, Strainam, meaning beautiful woman. Pum Snan, Nan is attached, first increased, the 'M' at the end of the compound needs to be removed, because the nasal letter 'M' is removed. Siam, Pausnam, is completed. Meaning brave man. Generally, the last letter of a compound is not shown, but here, the previous letter is removed, which is the formation of a suffix. Later, the nasal letter is made part of the compound, which there are many elsewhere, do not forget. These two quotes from other scriptures are not seen in the two examples of commentary. Sheshani Patya Katyadayah, the remaining suffixes are Kati etc. Here, only the formation of suffixes is briefly mentioned, the remaining other suffixes are:
Chinese
应当从上师的口诀和龙树菩萨所造的《十万颂》等论典中了解。这是以上所说的意义。 ༈对于“金（kim）”加上后缀“达底（ḍa ti）”。“ḍa”之后连接的“ṭi”不显现，引申出“嘎底（ka ti）”这个词，意思是“多少”或“若干”。 ༈对此加上后缀“亚（ya）”，没有变化，“斯（si）”进行分割，成为“嘎底巴亚（ka ti pa yaḥ）”，意思是“产生了多少”，这是在询问数量。 像这样，这些是为了说明那些有用的后缀的一些粗略作用。 ༈现在要讲的是分离“毗迦罗那（bi kā ra ṇa）”的仪轨，对于词根“阿达（a da）”等，加入“鲁嘎（luk）毗迦罗那（bi kā ra ṇa）”。 ༈首先，以他动语态为例，“阿达（a da）”是吃的意思。其中的“达（da）”字的“阿（a）”是表达意义的。 “阿达（a dā）”等要消失。 在九个词根类别中，虽然在“阿达（a da）”等词根上会产生“阿帕（ap）毗迦罗那（bi kā ra ṇa）”，但因为它立即消失，即使“阿帕（ap）”没有变成其他东西，也因为消失而被称为“毗迦罗那（bi kā ra ṇa）”，这只是另一种名称。 如果说消失之后就没有作用了，那么为什么这里之后会出现“阿特（aṭ）”、“伊（ī）”等呢？ 这是因为“阿帕（ap）”的处所，即在遗留下来的地方给予新的后缀“伊（ī）”等，并由此产生变化。无论在“阿帕（ap）”存在之时，还是消失之时，“阿帕（ap）”的力量都无法对词根的结尾和相对的变格等产生任何变化。因此，不仅仅是分离，而是消失本身。 在“阿达（a da）”等消失的情况下，凡是出现“阿帕（ap）”的地方，都应理解为仅仅是“阿帕（ap）”的消失。 一般来说，消失是指消失之后没有变化，但消失变化不一定没有能力。 ༈例如，“阿达底（a da ti）”这样安立，其中的“达（da）”的“阿（a）”是表达意义的。“阿帕（ap）”（अप，ap，消失）给予消失。“卡萨拉匝萨让匝帕奥（kha sa la dzha sa raṃs ca pa o）”，因此“达（d）”变为“扎（tra）”，引到相对的“底（ti）”之上，成为“阿底（atti）”，意思是“正在吃”。 ༈“阿德达斯（ad das）”，“阿帕（ap）”（अप，ap，消失）消失，“斯（s）”进行分割，其他与前面相同，成为“阿达哈（attaḥ）”。 ༈“阿德 安底 阿帕（ad anti ap）”，“达（d）”引申，成为“阿丹底（adanti）”。 ༈“阿德斯 阿帕 达（ad si ap ta）”引申，成为“阿次（atsi）”，意思是“你正在吃”。 ༈“阿德塔斯 阿帕 达（ad thas ap da）”引申，“斯（s）”进行分割，成为“阿塔哈（atthaḥ）”。 ༈“阿德塔 阿帕（ad tha ap）”与上面相同，成为“阿塔（attha）”。 ༈“阿德米帕 阿帕 达（ad mi pa ap da）”引申，成为“阿特米（atmi）”，意思是“我正在吃”。 ༈“阿德瓦斯 阿帕 达（ad vas ap da）”引申，“斯（s）”进行分割，成为“阿德瓦哈（advāḥ）”。 ༈“阿德玛斯（ad mas）”，“阿帕（ap）”与前面相同，成为“阿德玛哈（admāḥ）”。 ༈在仪轨出现时，“阿德亚特 阿帕 达 亚（ad yāt ap da yā）”引申，成为“阿德亚达（adyāta）”。
English
It should be understood from the instructions of the master and the treatises such as the Hundred Thousand Verses composed by Nāgārjuna. This is the meaning of what was said above. ༈ To "kim," add the suffix "ḍa ti." The "ṭi" connected after "ḍa" does not appear, leading to the word "ka ti," which means "how much" or "some amount." ༈ To this, add the suffix "ya." There is no change. "Si" is separated, becoming "ka ti pa yaḥ," meaning "how much has occurred," which is asking about quantity. Thus, these are to explain some of the rough functions of those useful suffixes. ༈ Now, the ritual of separating "bi kā ra ṇa" will be explained. To the root "a da" etc., add "luk bi kā ra ṇa." ༈ First, taking the active voice as an example, "a da" means to eat. The "a" of the letter "da" in it expresses the meaning. "A dā" etc. will disappear. Among the nine categories of roots, although "ap bi kā ra ṇa" may occur on roots such as "a da," because it disappears immediately, even though "ap" does not become something else, it is called "bi kā ra ṇa" because of its disappearance, which is just another name. If it is said that there is no function after disappearing, then why do "aṭ," "ī," etc. appear after it here? This is because the place of "ap," that is, new suffixes such as "ī" are given to the remaining place, and this causes the change. Whether at the time when "ap" exists or at the time when it disappears, the power of "ap" cannot cause any change to the end of the root sign or the relative case, etc. Therefore, it is not just separation, but the disappearance itself. In the case of the disappearance of "a da" etc., wherever "ap" appears, it should be understood as merely the disappearance of "ap." Generally, disappearance means that there is no change after disappearing, but disappearance and change are not necessarily without power. ༈ For example, "a da ti" is established like this, where the "a" of "da" in it expresses the meaning. "Ap" (अप, ap, disappearance) is given and disappears. "kha sa la dzha sa raṃs ca pa o," therefore "d" becomes "tra," leading to the relative "ti" above, becoming "atti," meaning "is eating." ༈ "ad das," "ap" (अप, ap, disappearance) disappears, "s" is separated, the rest is the same as before, becoming "attaḥ." ༈ "ad anti ap," "d" is extended, becoming "adanti." ༈ "ad si ap ta" is extended, becoming "atsi," meaning "you are eating." ༈ "ad thas ap da" is extended, "s" is separated, becoming "atthaḥ." ༈ "ad tha ap" is the same as above, becoming "attha." ༈ "ad mi pa ap da" is extended, becoming "atmi," meaning "I am eating." ༈ "ad vas ap da" is extended, "s" is separated, becoming "advāḥ." ༈ "ad mas," "ap" is the same as before, becoming "admāḥ." ༈ When the ritual occurs, "ad yāt ap da yā" is extended, becoming "adyāta."
English
Similarly, the other eight are also analogous. Ad yātāṃ. Ap Adyātāṃ. ༈ Ad yus ap s separation. Adyuḥ. ༈ Ad yās ap. Separation. Adyuḥ. ༈ Ad yātāṃ. Ap. Adyātāṃ. Ad yātā. Ap. Adyātāṃ. ༈ Ad yām. Ap m nga ro. Adyāṃ. ༈ Ad yā ba. Ap Adyā ba. ༈ Ad yā ma ap Adyā ma. ༈ For auspiciousness, Ad tup. P suffix. Ap d t directed. Attu. Or, tup is transformed into tātaṅ. Remove the aṅ of taṃ. Attāta. ༈ Ad tāṃ ap. Attāṃ. ༈ Ad antu. Ap d directed to a. Adantu. ༈ Jha sāddhirheḥ. From jhasa to hi dhio. The rule is that if the stem ends with the letters collected separately as jhasa, and if vibhakti occurs after that, then the letter hi changes to the letter dhi. Ad hi ap. Hi becomes dhi. d directed onto dhai. Addhi. Or hi is transformed into tātang. Attātat. ༈ Ad tāṃ ap Attāṃ. ༈ Ad ta ap Atta. ༈ Ad ā nip. Ap. d directed to a. P suffix. Adāni. ༈ Ad ā ba. A ap directed. Adā ba. ༈ Ad ā map. Ap directed. Adā ma. ༈ Quoting scripture, ad's di si etc. become aṭ āgama. According to what is said, not only do dip etc. need to have the suffix aṭ added first, but the stem endings of dip and sip also need to be given aṭ āgama. ༈ Place ad dip. P suffix. i expresses meaning. d is without a vowel. Ap. The stem ends in aṭ. Aṭ is also in front. Remove the two ṭs. A ad ad appears. The first two as are the same, so lengthen. d The former is directed to a, the latter becomes t. Ādat. ༈ Ad tāṃ ap. Aṭ is in front. Same then lengthen. Directed. Āttāṃ. ༈ Ad an ap Aṭ is in front. Same then directed. Ādan. ༈ Ad sip. P suffix. i expresses meaning. Ap The stem is aṭ. Aṭ is in front. A ad as appears. Same then lengthen. d to a. s separation. Ādaḥ. ༈ Ad tāṃ ap. Aṭ āttāṃ. ༈ Ad ta ap. Aṭ ātta. ༈ Ad a mip. P suffix. i expresses meaning. Ap Aṭ is in front. A ad am appears. Same then lengthen. d to a. m nga ro. Ādaṃ. ༈ Ad ba ap Aṭ d directed to bai. Ādba. ༈ Ad ma ap. Aṭ. Ātma. ༈ Now explain the words that have self, such as śīṅ (sleeping) means sleep. The letter ṅ represents words with self-meaning, so remove it. These are also the same as before