English
dhaṃ. ༈ pace ya. pace ba hi. pace ma hi. ༈ shis byed loṭ la. pa ca tāṃ. pace tāṃ. pa caṃ tāṃ. ༈ pa ca sva. pace thāṃ. pa ca dhvaṃ. ༈ pa cai. pa cā ba hai. pa cā ma hai. ༈ deng min laṅ la a pa ca ta. a pace tāṃ. a pa caṃ ta. ༈ a pa caṃ thāḥ. ༈ a pace thāṃ. a pa ca dhvaṃ. ༈ a pa cai. a pa cā ba hi. a pa cā ma hi. zhes pa de ltar na laṭ liṅ loṭ laṅ rnams kyi rkyen bdun cu don gnyis po las pa rasmai pa ti'i byiṅs la. pa ra smai pa da sum cu so drug. ātma ni pa ti byiṅs la. ātma ni pa da sum cu so drug. ubha ya pa ti'i byiṅs la. bdun cu don gnyis mtha' dag 'jug tshul dper brjod gcig re'i steṅs nas bshad zin to. ༈ de rnams rnam 'gyur 'byuṅ lugs don gyi mdo 'di dag blo la ṅes par bya ste. yāta sogs dgu las bdun la srog bcas kyang. i ru bsgyur bas byiṅs mthar mtshams sbyar e. ༈ yus la iṭ ster yāṃ ni i yaṃ bsgyur. ༈ āt sogs dgu i la byiṅs mtha' e ༈ anti antu ante aṃ tam e. ༈ anta an la byiṅs mtha'i a phyis sbyor. bas mas ba ma mip daṅ ba he daṅ. ma he ba hi ma hi byiṅs mtha' e. ༈ dip bco brgyad kun la thog mar a. byiṅs kyi daṅ por dbyaṅs yod slar yaṅ a. ༈ ā te ā the ā tāṃ ā taṃ daṅ. ā thām gnyis la byiṅs mtha'i a ni i. ༈ gzhan yaṅ ā nip ā bap ā map daṅ. ༈ a mip daṅ ni ā ba hai p daṅ yaṅ. ༈ ā ma hai p rnams 'dra bar riṅ por sbyor. ༈ ai p la byiṅs mtha' ai ste ai p nyid dbyi. ༈ tup ni raṅ gnas hi ni 'jig pa'am. ¿ snon pa'i don la gnyis ka tā taṃ te. de nas taṃ gyi aṃ phyis tāt zhes 'gro ༈ rkyen mtha' tan gyi na daṅ pa rnams phyis. deng min sip daṅ s mtha' rnam bcad do. ༈ bhū sogs a thuṅ mtha' la tip la sogs. byiṅs thams cad pa'i rkyen gyi rnam 'gyur rnams. rnam 'gyur kun gyi rtsa ba thog mar ṅes. ༈ da ni byiṅs thams cad pa'i skabs su dgos pa'i dṅos po daṅ las kyi don la. yak gi bya ba 'jug pa dag bshad par ste. ād bhubi karmaṇi. dṅos po daṅ las la āt o. bhu bi zhes dṅos po la zhes pa'i skad dod yod kyaṅ. bod skad la mi bde ste. daṅ zhes pa bsnan no. āt ces pa atma na'i rkyen gyi miṅ ste. dṅos po'i don daṅ las kyi don la atma na'i tshig rkyen ster zhes pa ste. bha ba kar May you have auspiciousness! ༈ Pace ya, pace va he, pace ma he. ༈ Auspicious Loṭ la, pa ca tāṃ, pace tāṃ, pa saṃ tāṃ. ༈ Pa ca so, pace thāṃ, pa ca dhvaṃ. ༈ Pa cai, pa cā va hai, pa cā ma hai. ༈ Now in Laṅ la, a pa ca ta, a pace tāṃ, a pa caṃ ta. ༈ A pa caṃ thāḥ. ༈ A pace thāṃ, a pa ca dhvaṃ. ༈ A pa cai, a pa cā va hi, a pa cā ma hi. Thus, among the seventy-two suffixes of Laṭ, Liṅ, Loṭ, Laṅ, for the stem belonging to the Parasmaipada, there are thirty-six suffixes belonging to the Parasmaipada. For the stem belonging to the Ātmanepada, there are thirty-six suffixes belonging to the Ātmanepada. For the stem belonging to the Ubhayapada, the usage of all seventy-two has been explained through each example. ༈ These principles of how these transformations occur, these essential points must be kept in mind. Among Yāta and the other nine, seven have vowels, by transforming into I, the end of the stem is connected as E. ༈ Give Iṭ to Yus, transform Yām into Iyaṃ. ༈ Āt and the other nine, the end of the stem is I, E. ༈ Anti, antu, ante, aṃ tam, e. ༈ Anta, an, after removing the A at the end of the stem, connect. Vas, mas, va ma, mip, and va he, ma he, va hi, ma hi, the end of the stem is E. ༈ For all eighteen Dip, first is A. If the beginning of the stem has a vowel, again is A. ༈ Ā te, ā the, ā tāṃ, ā taṃ, and ā thām two, the A at the end of the stem is I. ༈ Also, ā nip, ā vap, ā map, and ā mip, and also ā va hai p and ā ma hai p, similarly connect as long vowels. ༈ For Ai p, the end of the stem is Ai, that is Ai p itself. ༈ Tup is its own place, Hi means to disappear or increase, both are tā taṃ te. After that, remove the Aṃ of Taṃ, and it becomes Tāt. ༈ Remove the Na and Pa at the end of the suffix Tan. Now the ends of Sip and Sa are cut off. ༈ Bhū and others ending in short A, for Tip and others, the transformations of the suffixes of all stems, the root of all transformations must be determined first. ༈ Now, in the case of all stems, for the meaning of the object and action needed, explaining the usage of Yak's action. Ād bhubi karmaṇi. For the object and action is Āt. Bhubi, although there is a derivation meaning "for the object," it is not convenient in Tibetan, so the word "and" is added. Āt is the name of the Ātmanai suffix, meaning for the meaning of the object and the meaning of the action, give the Ātmanai suffix, that is Bhava Gar.ྨྨ means substance and action. For those roots without action, the Ātmane suffix is given for the meaning of substance; for roots with action, the Ātmani is also given to accomplish the meaning of action. Among them, any root that expresses only the verb of action is called a root without action; any root that expresses both action and verb is called a root with action. The characteristics are: བྷཱུ་, ཨེ་དྷ་, ཨཱས྄, and ཤཱིང྄ etc. are given. Likewise, lajjā sattā sthiti jāgaraṇaṃ bṛddhi kṣaya bhaya jīvita manaṃ। śayana krīḍā ruci dīvadyārthaṃ dhātugaṇaṃ tama karmaka māhuḥ. (lajjā sattā sthiti jāgaraṇaṃ bṛddhi kṣaya bhaya jīvita manaṃ। śayana krīḍā ruci dīvadyārthaṃ dhātugaṇaṃ tama karmaka māhuḥ.) The meaning is: shame, existence, dwelling, awakening, and, growth, decay, fear, life, and, sleep, play, desire, and shining meaning, the collection of roots are said to be without action. These twelve meanings, the roots that show without relying on approximation are without action. The rest are with action. sanmātraṃ bhāvaliṅgaṃ syādaspṛṣṭaṃ yacca kārakaiḥ। dhātvarthaḥ kevalaṃ śuddho bhava ityabhodhīyate. (sanmātraṃ bhāvaliṅgaṃ syādaspṛṣṭaṃ yacca kārakaiḥ। dhātvarthaḥ kevalaṃ śuddho bhava ityabhodhīyate.) Bare existence becomes the sign of a thing, untouched by any agent. The meaning of the root, merely pure existence, is understood as a thing. Bare existence is the sign of becoming a thing, not connected to any of the six agents, showing the mere existence of a thing, is the sign of the meaning of a thing, that is, the definition. Even if it can be connected to verbs and intermediate suffixes, it does not show the meaning of the suffix, it only shows the meaning of the root. That which possesses that definition is established as the meaning of a thing. yacca turṣu. (yacca turṣu.) In the four yak. Whether it is a thing or an action, the intermediate suffix yak must be given. Moreover, as mentioned above, the suffixes of verbs such as ति exist only on the other side. In particular, for the meaning of a thing, it is only the singular of Ātmane, not the dual and plural. The reason is that the object of perception is unique, there is no second, therefore, for the word of the object of perception, it is also only singular, this is universally certain. In the four means: lṛṭ liṅ loṭ laṅ these four. There, the k of yak is the meaning of the sign that negates the merits of the root. That is, the three of the middle person, and the three of the following, and
English
O. Nya is related to Tsi Yakte Ya. Tsi is long, Tsi Yate. Ishtika Schi Yamte. It is said that bricks are collected. Hū is giving and eating. Hu Yakte. Ya Lao. Hu Yate. Hu Yate Agnam Bahmau. It is said that food is offered to the fire. Dudanya is giving. Da De Ri. I of Da etc. The vowel A of the root Da etc. changes to I because of the presence of Kit and Ngit. Dudanya's Nya is the meaning of Atmani. Du means to do. Da Yakte is the I of Da etc. Da went to Di. Di Ya Lao. Da Da Di Ru. Di Yate. Veda Vide Ado Di Yatam Dhanam. It is said that this wealth should be given to the learned Vedic scholar. Dudhanya is holding and nourishing. Danya is the same as above. Dha Yakte is the I of Da etc. Dhi Ya Lao. Dhi. Dhi Yate. The near transformation is placed above. Dhi Yate Dhanyam Bhaumau. It is said to swell into a treasure, grains into the earth. Mang is measuring. Nga is the meaning of Atmani. Da etc. I. Ya etc. Mi. Mi Yate, please measure. Kai Gai Rai is sound. Sandhyaksharana Ma. A of the conjunct letters. In this case of Atmani Padi. The conjunct letters of the root are transformed into the letter A. It is in the place where there is no suffix of Apa for the meaning of the agent. It is in this case of object and action. Kai Yakte is placed. A of the conjunct letters. It is said that. Ai went to A, A I Ya of Da etc. I went to I. Ki Yate. Likewise. Ki Yate. Ri Yate. Sho is making small. Sho Yakte is a conjunct letter O. Went to A. I of Da etc. is the same as others. Shi Yate. O Hak is abandoning. O means to do, Ka is related to Ha Yakte Hi. Hi Yate. Pa is drinking. Pa Yakte. Pi Pi Pi Yate. They are the same as above. Stha is preventing movement. Stha Yakte, in the beginning, Sha is Na's Sa. It is said that. The first Sha of the root became Sa. If the law is reversed, the law is also reversed. Since the transformer to Tha has reverted to Sha Sa, the letter Tha has also become the letter Ta. Stha. Then it is the same as above. Sthi Sthi Sthi Yate. Since this is useless, only the first singular words of Atmane are used.
Chinese
也正是从自身而来，具备了融化作用的能作者的意义，比如仅仅放在火上，酥油自己就会融化一样。如果像是铜等难以熔化的东西，就不会自己融化，需要努力才能熔化，就像这样，铜是从自身而来，但不是能作者。这些都是按照世间常识来表达的，不是用理智来分析的。因此，铜的熔化也是因为自身的功德，但是世间的儿童、少女、牧童等并不了解这些。因此，在愚人看来，会认为事物是自然而然形成的，也有人认为通过人的作用可以实现和达到目的。柔软等词语的意思是，与柔软等多种功德的差别相关的物体自身的功德。从哪里产生融化等功德的能作者，就是从酥油等物体所转化的那个物体中理解，因为融化等是从那个物体中产生的，所以从物体而来的那个本身也是能作者。举例说明，阿达哈拉南。如同前面所说。帕恰喋（梵文天城体：पच्यते，梵文罗马拟音：pacyate，汉语字面意思：煮）完成，奥达那（梵文天城体：ओदन，梵文罗马拟音：odana，汉语字面意思：饭）帕恰喋（梵文天城体：पच्यते，梵文罗马拟音：pacyate，汉语字面意思：煮）斯瓦亚梅瓦（梵文天城体：स्वयमेव，梵文罗马拟音：svayameva，汉语字面意思：自己）。米饭煮好了，是自然而然的。也就是说，普通的米需要努力才能煮熟，而优质的细米只需要稍微努力就能煮熟。虽然这其中并非没有人的作用和努力，但因为努力很小，所以暂时不提，为了说明米本身的优越性，所以将作为客体的米本身也说成是能作者，客体和能作者的基础是一致的。比迪尔（梵文天城体：भिदिर्，梵文罗马拟音：bhidir，汉语字面意思：分开）是分开的意思。伊尔（梵文天城体：इर्，梵文罗马拟音：ir，汉语字面意思：去）是后续和表达的意思。比迪亚克喋（梵文天城体：भिद्याकते，梵文罗马拟音：bhidyākate，汉语字面意思：分开）引申为比迪亚喋（梵文天城体：भिद्यते，梵文罗马拟音：bhidyate，汉语字面意思：分开）。比迪亚喋（梵文天城体：भिद्यते，梵文罗马拟音：bhidyate，汉语字面意思：分开）卡什塔姆（梵文天城体：काष्ठं，梵文罗马拟音：kāṣṭhaṃ，汉语字面意思：木头）斯瓦亚梅瓦（梵文天城体：स्वयमेव，梵文罗马拟音：svayameva，汉语字面意思：自己）。劈成碎片，木头自己。比如像凯拉树一样非常柔软的木头，用斧头稍微用力就能砍断，这时也会将木头本身作为能作者。卢恩（梵文天城体：लूञ्，梵文罗马拟音：lūñ，汉语字面意思：收割）是收割的意思。尼（梵文天城体：ञ，梵文罗马拟音：ña，汉语字面意思：知道）是两者都是词根的意思。卢亚克喋（梵文天城体：लूयाकते，梵文罗马拟音：lūyākate，汉语字面意思：收割）卢亚喋（梵文天城体：लूयाते，梵文罗马拟音：lūyāte，汉语字面意思：收割）凯达拉（梵文天城体：केदार，梵文罗马拟音：kedāra，汉语字面意思：田地）斯瓦亚梅瓦（梵文天城体：स्वयमेव，梵文罗马拟音：svayameva，汉语字面意思：自己）。收割，田地自己。就像容易收割的庄稼一样。对于同一个意思，有时需要表达两个客体的词语。对此，纳伊（梵文天城体：णी，梵文罗马拟音：ṇī，汉语字面意思：引导）杜希（梵文天城体：दुहि，梵文罗马拟音：duhi，汉语字面意思：挤奶）。亚亚赤（梵文天城体：याचि，梵文罗马拟音：yāci，汉语字面意思：请求）鲁迪（梵文天城体：रुधि，梵文罗马拟音：rudhi，汉语字面意思：阻止）鲁赤（梵文天城体：रुचि，梵文罗马拟音：ruci，汉语字面意思：喜欢）普拉赤（梵文天城体：प्रच्छि，梵文罗马拟音：pracchi，汉语字面意思：询问）比克希（梵文天城体：भिक्षि，梵文罗马拟音：bhikṣi，汉语字面意思：乞讨）赤因（梵文天城体：चिञ्，梵文罗马拟音：ciñ，汉语字面意思：收集）是收集的词根。