Chinese
有三种。那个词干也通过三种分类来区分，即具有自主动词、具有他主动词和具有二者的动词。༈阿达努丹塔尼特。（藏文：ཨཱ་ད་ནུ་དཱནྟ་ངིཏ྄ཿ，梵文天城体：आदनुदान्त ङित्，梵文罗马拟音：ādanudānta ṅit，汉语字面意思：阿达努丹塔 尼特）乌努丹塔和尼特等的阿特。（藏文：ཨཱཏ྄，梵文天城体：आत्，梵文罗马拟音：āt，汉语字面意思：阿特）阿努达塔，即对于词干，凡是具有高音或者需要移除阿字母的，以及尼特，即对于词干，凡是需要移除恩字母的，阿特是阿特玛尼帕达，即具有自主动词。尼特斯瓦里特埃塔斯恰乌贝。（藏文：ཉིཏྶྭ་རི་ཏེ་ཏ་ཤྩ་ཨུ་བྷེ，梵文天城体：ञित्स्वरितेतश्च उभे，梵文罗马拟音：ñitsvaritetas ca ubhe，汉语字面意思：尼特斯瓦里特 以及二者）尼特和斯瓦里特的二者。对于词干，凡是需要移除尼阿字母的，以及斯瓦里塔，即具有声音的术语，既可以用于自主动词，也可以用于他主动词，因此是具有二者的动词。༈对于词干，凡是出现与自身意义相关的物质结果的词，那是自己的词；对于词干，凡是显示与他人相关的声音结果的，那是他主动词；对于词干，凡是可以应用到这个和那个的词，应当做这个和那个的词。༈帕拉托阿尼雅特。（藏文：པ་ར་ཏོ྅ནྱཏ，梵文天城体：परतोऽन्यत्，梵文罗马拟音：parato'nyat，汉语字面意思：从彼之外）从彼之外。即使说“从其他之外”也可以，即上面所说的阿努达塔和达字母需要移除，以及尼阿字母需要移除，以及斯瓦里塔，即从这四个类别之外的其他词干，因为会变成与他人相关的意义，所以是具有他主动词。有些人说这是阿达塔低音。༈纳瓦帕拉斯麦巴达尼。九个是他动词。这里，后缀和变格，如提普等，有十个类别。每个类别又有两个九个一组的后缀，即各有十八个。这样，在所有十个类别中各有十八个的情况下，最初的九个被称为他动词。༈帕拉阿尼雅特玛内巴达尼。其他的那些是自主动词。其他的，即后面的九个，被称为自主动词。༈那些又是什么呢？正在应用的是：提普塔斯安提，西普塔斯塔，米普瓦斯马斯。༈泰阿泰安泰，塞阿泰德维，埃，瓦海玛海。其中，第一个类别被称为“现在时”，意思是现在存在。一般来说，“现在时”的声音可以应用于现在、过去、正在发生、是、已经变成等等很多情况，但在这里是按照正在应用的情况来看待的。也就是完全获得并且
English
There are three types. That stem is also distinguished by three classifications, namely those with active verbs, those with passive verbs, and those with both. ༈ Ādānudānta ṅit. Āt of unudanta and ṅit etc. Anudātta, that is, for the stem, whatever has a high tone or needs to remove the letter A, and ṅit, that is, for the stem, whatever needs to remove the letter Ṅ, Āt is ātmanepada, that is, having an active verb. Ñitsvaritetas ca ubhe. Both of ṅit and svarita. For the stem, whatever needs to remove the letter Ña, and svarita, that is, having the term of sound, can be used for both active and passive verbs, so it is a verb with both. ༈ For the stem, whatever word appears that shows the material result related to one's own meaning, that is one's own word; for the stem, whatever shows the sound result related to others, that is a passive verb; for the stem, whatever word can be applied to this and that, it should be made the word of this and that. ༈ Parato'nyat. From beyond that. Even saying "from other than other" is acceptable, that is, the anudātta mentioned above and the letter Da need to be removed, and the letter Ña needs to be removed, and svarita, that is, the other stems from these four categories, because they will become meanings related to others, so they are verbs with passive voice. Some say this is adatta low tone. ༈ Nava parasmai padāni. The nine are parasmai words. Here, suffixes and inflections, such as tip, etc., have ten categories. Each category also has two sets of nine suffixes, that is, there are eighteen each. Thus, in the case where all ten categories have eighteen each, the first nine are termed as the word parasmai. ༈ Parāṇyātmane padāni. The others are ātmane words. The others, that is, the latter nine, are termed as ātmane words. ༈ What are those? What is being applied is: tip tas anti, sip thas tha, mip vas mas. ༈ te āte ante, se āthe dhve, e, vahe mahe. Among them, the first category is called "present tense", which means existing now. Generally, the sound of "present tense" can be applied to many situations such as now, past, happening, is, has become, etc., but here it is regarded as the situation being applied. That is, completely obtained and
Chinese
如果给，对于作者的意思，也需要अप，विकरण。 ༈भूतप्，这样放置。 अप् कर्तृ，अप，对于作者。 对于词根，给予विकरण的अप्。 भू अप् तिप्，तिप्的प्，以具有功德的意思来区分。 在这里，因为给予了अप्，所以不依赖于तिप्的प्，但在其他情况下，它具有功德。 अप्的प्也是随顺和功德的意思。 गुणः，功德。 对于词根，获得功德。 भो ओ अब्，भ अब् अती引出。 भवति成立。 对于词根获得अप्，那也是。 是作者的意思，从तिप्开始，第四个 విభక్తి 类别。 也就是लङ्，或者दिप्等的结尾。 在此之前不是。 वर्तमाना之中的परस्मैपद的第一人称单数。 ༈भू तस्，给予अप्，भू अप् तस्，这样放置。 अपित्तादिर्ङित्，不是पित्和ता等的是ङित्。 पित्的意思是प्随顺之后没有了，不是那样，而是最初就没有，以及不是下面的तातारो等的类别，对于ति等的后缀，命名为ङित्，意思是词根不具有功德。 क्ङित्यद्युसि，不是कित् ङित् उस्。 पर ङित्的名称和从下面出现的कित्的名称的方式，对于词根，词根的功德不出现，然而除了第二个उस्，उस्具有功德。 那么तस् अन्ति等，不是ता等。 प्随顺也没有，是ङित्，并且不是उस्，因为不具有功德，所以具有功德是什么呢？ 那不是从तस्等后缀本身出现的。 是从给予अप्本身的力量出现的。 因此，在这里भू获得功德，功德ओ ओ अस्引出。 स्区分。 भव तः，双数。 ༈复数中，भू，अंति，अप्，功德。 भव अंति，अदे，अत्的ए和अ。 因为ति等后缀是पर，所以对于出现以अ开头或者以ए开头的后缀，词根的结尾或者后缀的अ要去掉，这里是后缀的अ。 भव अंति，引出。 भवंतिअं भवन्ति。 ༈中人的单数是，भू सिप्，给予अप्。 引出功德。 भव सि。 ༈双数也和那个一样，भू थस्，अप्，स्区分。 भव थः。 ༈复数那个
English
If giving, for the meaning of the agent, अप्, विकरण is also needed. ༈भूतप्, thus placed. अप् कर्तृ, अप्, for the agent. For the root, give the अप् of विकरण. भू अप् तिप्, the प् of तिप्, distinguishes with the meaning of having merit. Here, because अप् is given, it does not depend on the प् of तिप्, but in other cases, it has merit. The प् of अप् is also the meaning of following and merit. गुणः, merit. For the root, obtain merit. भो ओ अब्, भ अब् अती derived. भवति is established. For the root, obtaining अप्, that is also. Being the meaning of the agent, starting from तिप्, the fourth विभक्ति category. That is, लङ्, or the end of दिप् etc. Not before that. The first person singular of परस्मैपद in वर्तमाना. ༈भू तस्, give अप्, भू अप् तस्, thus placed. अपित्तादिर्ङित्, ङित् is what is not पित् and ता etc. The meaning of पित् is that प् is followed and then disappears, not like that, but it does not exist from the beginning, and it is not the category of तातारो etc. below, for the suffixes of ति etc., it is named ङित्, meaning that the root does not have merit. क्ङित्यद्युसि, not कित् ङित् उस्. The name of पर ङित् and the way the name of कित् appears from below, for the root, the merit of the root does not appear, however, except for the second उस्, उस् has merit. Then तस् अन्ति etc., are not ता etc. प् is not followed either, it is ङित्, and because it is not उस्, because it does not have merit, what has merit? That does not come from the suffixes तस् etc. themselves. It comes from the power of giving अप् itself. Therefore, here भू obtains merit, merit ओ ओ अस् derived. स् distinguishes. भव तः, dual. ༈In the plural, भू, अंति, अप्, merit. भव अंति, अदे, ए and अ of अत्. Because the suffixes ति etc. are पर, so for the suffix that appears starting with अ or starting with ए, the end of the root or the अ of the suffix should be removed, here it is the अ of the suffix. भव अंति, derived. भवंतिअं भवन्ति. ༈The singular of the middle person is, भू सिप्, give अप्. Derive merit. भव सि. ༈The dual is also the same as that, भू थस्, अप्, स् distinguishes. भव थः. ༈The plural that
Chinese
和……相似。 一般来说，对于以“སུ་”为开头的名字，通常会结合第一人称；对于“ཡུཥྨད྄་”，也就是“你”的意思，会结合第二人称；对于“ཨསྨད྄་”，也就是“我们”的意思，通常会结合后位人称。这些通常只适用于单独的情况。如果名字等有两个或三个混合的情况，那么名字等“ཨུ་པ་པ་ད་”，也就是近义词和表达方式没有间隔，那么它就是主要的。
English
Similar to... bhūta ap bhavatha (Tibetan, भूत अप् भवथ, bhūta ap bhavatha, become, approach, exist). ༈ Regarding the later person, there are situations like "ba mo rā. ba ma la ā'o." For words starting with the letter "ba" and the letter "ma," the short "a" at the end of the stem changes to a long "ā." ༈ bhūmi ap guṇa (Tibetan, भूमि अप्, bhūmi ap, earth, approach) guṇa (Sanskrit Devanagari, guṇa, guṇa, merit). o ap bhavami (Tibetan, ओ अप् भवमि, o ap bhavami, oh, approach, exist). Because there is the saying "ba ma la ā'o," here "ma" is a suffix, so the "a" of "ba" becomes a long vowel. bhavāmi (Tibetan, भवामि, bhavāmi, exist) is the singular form of the later person. ༈ According to the word formation method of bhū bhava (Tibetan, भू भव, bhū bhava, exist), if there is a word bhavabs (Tibetan, भवब्स, bhavabs), seeing the letter "ba" of "bs," according to "ba ma la ā'o," the "a" of bhavai (Tibetan, भवै, bhavai) becomes a long vowel. Dividing s (Tibetan, स्, s), we get bhavāvaḥ (Tibetan, भवावः, bhavāvaḥ, exist), which is the dual form. ༈ bhūmas bhavamas (Tibetan, भूमस् भवमस्, bhūmas bhavamas) according to "ba ma la ā'o," because there is "ma" here, so bhavās (Tibetan, भवास, bhavās) is divided, and we get bhavāmaḥ (Tibetan, भवामः, bhavāmaḥ, exist), which is the plural form. ༈ The situation of the first person combined with a noun, for example: sa rājā dhārmiko bhavati (Tibetan, स राजा धार्मिको भवति, sa rājā dhārmiko bhavati, he king righteous exist) means "He is a king with Dharma." Here, there is no clear subject and object, just an explanation of the noun. ༈ Similarly, tau rājānau dharmagau bhavataḥ (Tibetan, तौ राजानौ धर्मगौ भवतः, tau rājānau dharmagau bhavataḥ, they two kings righteous exist) means "They are kings with Dharma." ༈ te rājāno dhārmika bhavanti (Tibetan, ते राजानो धार्मिक भवन्ति, te rājāno dhārmika bhavanti, they kings righteous exist) means "They are kings with Dharma." If translated freely, it is "They are kings with Dharma," and so on. ༈ The situation of oneself, the second person combined with "yuṣmad," for example: tvaṃ sādhurbhavasi (Tibetan, त्वं साधुर्भवसि, tvaṃ sādhurbhavasi, you virtuous exist) means "May you become virtuous!" ༈ yuvaṃ sādhū bhavathaḥ (Tibetan, युवं साधू भवथः, yuvaṃ sādhū bhavathaḥ, you two virtuous exist) means "May you two become virtuous!" ༈ yūyaṃ sādhu bhavatha (Tibetan, यूयं साधु भवथ, yūyaṃ sādhu bhavatha, you all virtuous exist) means "May you all become virtuous!" These are all related to the meaning of "you." ༈ The situation of the third person combined with "asmad," for example: ahamātmāvid bhavāmi (Tibetan, अहमात्माविद् भवामि, ahamātmāvid bhavāmi, I self know exist) means "I belong to the self-awakened." ༈ āvāṃ ātmavido bhavāvaḥ (Tibetan, आवां आत्मविदो भवावः, āvāṃ ātmavido bhavāvaḥ, we two self know exist) means "We are self-awakened." ༈ vayaṃ ātmavidaḥ bhavāmaḥ (Tibetan, वयं आत्मविदः भवामः, vayaṃ ātmavidaḥ bhavāmaḥ, we all self know exist) means "We are self-awakened." These are all related to the meaning of "we." ༈ avyavadhānāt puruṣaviśeṣaḥ (Tibetan, अव्यवधानत् पुरुषविशेषः, avyavadhānāt puruṣaviśeṣaḥ, without interruption person distinction) Without obstacles, it is also the difference of person. Generally speaking, for names starting with "su," the first person is usually combined; for "yuṣmad," that is, the meaning of "you," the second person is combined; for "asmad," that is, the meaning of "we," the later person is usually combined. These usually only apply to separate situations. If there are two or three mixed situations of names, etc., then the names, etc., "upapada," that is, synonyms and expressions without intervals, then it is the main one.
Chinese
也按照规矩做。如果这样总的来说，那么“没有间隔”的意思应该放在哪里呢？注释中说：萨 匝 德万 匝 萨 度 巴瓦 塔。（藏文：ས་ཙ་ཏྭན྄་ཙ་སཱ་དྷུབྷ་བ་ཐཿ，梵文天城体：स च त्वं च साधुभवथ，梵文罗马拟音：sa ca tvaṃ ca sādhu bhavatha，汉语字面意思：彼和汝亦善）。翻译过来就是：你和他都是好的。这样就稍微清楚了。听说其他的 टीका（梵文天城体：टीका，梵文罗马拟音：ṭīkā，汉语字面意思：注释）里有更清楚的解释。例如：在名字和युष्मद्（梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你）和अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）排列之后，只有后来的词出现。名字你我三者，你名字我三者，我名字你三者，名字我你三者，我你名字三者，这三者组合无论顺序如何都没有你，因为有我的意思अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）。只有后来的三个词出现，因为有अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）的最重要。再者，两种组合的情况，名字你，或者你名字，是中间的词。你我，名字我，或者我名字，是后面的词出现。总之，在有अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）的两种或三种组合中，只要有अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我），它就是最重要的，只有后面的词才适用。两种组合没有अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我），有युष्मद्（梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你）的话，有名字的不重要，युष्मद्（梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你）最重要，只有中间的词才适用。只有单独的名字才适用第一个词。注释中说：萨 匝 德万 匝 萨 度。（藏文：ས་ཙ་ཏྭཾ་ཙ་སཱ་དྷུཿ，梵文天城体：स च त्वं च साधुः，梵文罗马拟音：sa ca tvaṃ ca sādhuḥ，汉语字面意思：彼和汝亦善）。其中萨比德万更重要，所以巴瓦达（藏文：བྷ་བ་ཏཿ，梵文天城体：भवतः，梵文罗马拟音：bhavataḥ，汉语字面意思：你的）不出现，而是巴瓦塔（藏文：བྷ་བ་ཐཿ，梵文天城体：भवथ，梵文罗马拟音：bhavatha，汉语字面意思：你们的）出现，因为中间的词出现了，其他的也应该以此类推。如果这样的话，在两种或三种组合的时候，如果不是每个顺序都对应不同的词，那么从词尾和没有间隔来看，词尾的三种词的差别就没有区分开来，因为三者最后出现的就是词尾和没有间隔，其他的很多词的组合也应该按照这个规则来做，这样想的话。这里说的没有间隔，不是指确定词根词尾三种组合的时候，而是指经文本身所说的顺序，名字和युष्मद्（梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你）和अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）的差别。因为अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）之后没有提到其他的词，所以在三种组合的时候，应该按照अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）的规则来做。也就是说，顺序不乱，三种组合都适用。没有अस्मद्（梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我）的两种组合也适用。因此可以类推，因为经文中युष्मद्（梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你）的写法和说法很接近，所以 यु