English
It is also from itself, fully possessing the meaning of the agent that causes melting. For example, just by placing butter on fire, it is said that the butter itself will melt. If it is something difficult to melt like copper, it will not melt by itself and needs effort to melt, like that. Copper is from itself, but not the agent. These are expressed according to worldly conventions, not analyzed by reason. Therefore, the melting of copper is also due to its own qualities, but worldly children, girls, cowherds, etc. do not understand this. Therefore, in the eyes of fools, they assume that things are formed naturally, and some believe that through human action, one can achieve and attain the desired results. The meaning of "soft ones" and so on is that the qualities of the object itself, along with the many differences in qualities such as softness, etc. The agent from which the qualities such as melting arise is understood from the object that has been transformed into butter, etc. Because melting, etc. arise from that object, that which comes from the object is also understood as the agent. An example of this is Ādāharaṇaṃ. As mentioned above. Pacyate (梵文天城体：पच्यते，梵文罗马拟音：pacyate，汉语字面意思：To cook) accomplished, Odana (梵文天城体：ओदन，梵文罗马拟音：odana，汉语字面意思：Rice) Pacyate (梵文天城体：पच्यते，梵文罗马拟音：pacyate，汉语字面意思：To cook) Svayameva (梵文天城体：स्वयमेव，梵文罗马拟音：svayameva，汉语字面意思：Itself). The rice is cooked, it is natural. That is, ordinary rice requires effort to cook, while fine rice of excellent quality can be cooked with little effort. Although it is not without human action and effort, because the effort is small, it is temporarily not mentioned. In order to explain the superiority of the rice itself, the rice itself, which is the object, is also said to be the agent, and the basis of the object and the agent is the same. Bhidir (梵文天城体：भिदिर्，梵文罗马拟音：bhidir，汉语字面意思：To split) means to split. Ir (梵文天城体：इर्，梵文罗马拟音：ir，汉语字面意思：To go) means subsequent and expressive. Bhidyākate (梵文天城体：भिद्याकते，梵文罗马拟音：bhidyākate，汉语字面意思：To split) derived as Bhidyate (梵文天城体：भिद्यते，梵文罗马拟音：bhidyate，汉语字面意思：To split). Bhidyate (梵文天城体：भिद्यते，梵文罗马拟音：bhidyate，汉语字面意思：To split) Kāṣṭhaṃ (梵文天城体：काष्ठं，梵文罗马拟音：kāṣṭhaṃ，汉语字面意思：Wood) Svayameva (梵文天城体：स्वयमेव，梵文罗马拟音：svayameva，汉语字面意思：Itself). Split into pieces, the wood itself. For example, like the very soft wood of the Kela tree, it can be cut with little force with an axe, and at this time, the wood itself is also regarded as the agent. Lūñ (梵文天城体：लूञ्，梵文罗马拟音：lūñ，汉语字面意思：To reap) means to reap. Ña (梵文天城体：ञ，梵文罗马拟音：ña，汉语字面意思：To know) means that both are the root meaning. Lūyākate (梵文天城体：लूयाकते，梵文罗马拟音：lūyākate，汉语字面意思：To reap) Lūyāte (梵文天城体：लूयाते，梵文罗马拟音：lūyāte，汉语字面意思：To reap) Kedāra (梵文天城体：केदार，梵文罗马拟音：kedāra，汉语字面意思：Field) Svayameva (梵文天城体：स्वयमेव，梵文罗马拟音：svayameva，汉语字面意思：Itself). Reaping, the field itself. Like crops that are easy to harvest. For the same meaning, sometimes it is necessary to express two object words. For this, Ṇī (梵文天城体：णी，梵文罗马拟音：ṇī，汉语字面意思：To lead) duhi (梵文天城体：दुहि，梵文罗马拟音：duhi，汉语字面意思：To milk). Yāci (梵文天城体：याचि，梵文罗马拟音：yāci，汉语字面意思：To request) rudhi (梵文天城体：रुधि，梵文罗马拟音：rudhi，汉语字面意思：To obstruct) ruci (梵文天城体：रुचि，梵文罗马拟音：ruci，汉语字面意思：To like) pracchi (梵文天城体：प्रच्छि，梵文罗马拟音：pracchi，汉语字面意思：To ask) bhikṣi (梵文天城体：भिक्षि，梵文罗马拟音：bhikṣi，汉语字面意思：To beg) ciñ (梵文天城体：चिञ्，梵文罗马拟音：ciñ，汉语字面意思：To collect) is the root of collecting.
Chinese
需要具有两种宾语的词。 ༈ 也就是获得ṇīñ。 ñ是乌巴亚的意思。 ṇīyak，第一个是ṣaṇa的sa。 通过“ṣaṇa”，ṇa变为na。 nīyate。 nagaraṃ nīyate nāgarikairbane caraḥ。 在城市里被拿走，被获得，城市人使用森林。 其中，使用森林的是猴子的名字。 从森林使用者那里，城市人是作者。 拿走的人是作者。 “在城市里”是为了藏语的方便而说的。 另一个是第二个单数词“在城市里”，这也是宾语。 这样，在两个宾语的词义中，哪个是主要的呢？ 与作者相关联的作者是主要的，因为仅仅说“在城市里被拿走”并不能确定意义，但仅仅说“猴子被拿走”就能确定意义。 这是主要的。 ༈ ṭu yācṛ 用于乞讨。 ṭu是目的，ṛ是表达的意思，也是svarita的意思。 yāc yak，被引导，yācyate。 bhojanaṃ yācyate yajamāno yācakena。 食物被乞讨，在施舍的地方被乞丐乞讨。 也就是说，这里“乞讨”是作者，“乞丐”是作者。 “食物”是宾语。 施舍的地方或布施的地方也是宾语。 与作者直接相关的是食物，它是宾语的主要部分。 ༈ praccha 用于想要知道。 ca的a是表达的意思。 praccha yak，grahalakit ngit la saṃprasāraṇao，因为这是graha等类别。 kit的内部yak在对面。 saṃprasāraṇa，也就是再次正确地转换。 从那以后，这里的pra的ra附加变为元音ṛ。 pṛccha yatai，被引导，pṛcchyate。 pṛcchyate santhānaṃ pathike pāṃthaḥ。 询问道路，由旅行者向行人询问。 “询问”是作者，“道路”是道路的来历，也就是宾语。 “行人”是旅行者，也就是提问者。 “向旅行者”是指回来的行人，这也是宾语。 其中，“向回来的人询问”并不能确定意义，但“询问道路的来历”就能确定意义，这是主要的。 ༈ 同样地。 śiṣyeṇācārya statva pṛcchyate。 学生向老师询问真如，也就是说，作者是学生，宾语是老师。
English
It is necessary to have words with two objects. ༈ That is, to obtain ṇīñ. ñ means ubhaya. ṇīyak, the first is sa of ṣaṇa. Through "ṣaṇa," ṇa becomes na. nīyate. nagaraṃ nīyate nāgarikairbane caraḥ. Taken in the city, obtained, the city people use the forest. Among them, using the forest is the name of the monkey. From the forest user, the city person is the author. The one who took it is the author. "In the city" is said for the convenience of Tibetan. The other is the second singular word "in the city," which is also an object. In this way, which of the two object meanings is the main one? The author associated with the author is the main one, because merely saying "taken in the city" does not determine the meaning, but merely saying "the monkey was taken" determines the meaning. This is the main one. ༈ ṭu yācṛ is used for begging. ṭu is the purpose, ṛ is the meaning of expression, and also the meaning of svarita. yāc yak, is guided, yācyate. bhojanaṃ yācyate yajamāno yācakena. Food is begged, begged by the beggar at the place of almsgiving. That is to say, here "begging" is the author, and "beggar" is the author. "Food" is the object. The place of almsgiving or the place of donation is also the object. Directly related to the author is food, which is the main part of the object. ༈ praccha is used for wanting to know. a of ca is the meaning of expression. praccha yak, grahalakit ngit la saṃprasāraṇao, because this is a category such as graha. The inner yak of kit is on the opposite side. saṃprasāraṇa, that is, to transform correctly again. After that, the ra attached to pra here becomes the vowel ṛ. pṛccha yatai, is guided, pṛcchyate. pṛcchyate santhānaṃ pathike pāṃthaḥ. Asking about the road, asked by the traveler to the pedestrian. "Asking" is the author, "the road" is the origin of the road, which is the object. "Pedestrian" is the traveler, which is the questioner. "To the traveler" refers to the returning pedestrian, which is also the object. Among them, "asking the returning person" does not determine the meaning, but "asking about the origin of the road" determines the meaning, which is the main one. ༈ Similarly. śiṣyeṇācārya statva pṛcchyate. The student asks the teacher about suchness, that is, the author is the student, and the object is the teacher.
Chinese
我为了那个真如而进行辨析等提问。仅仅说向老师提问，并不能确定是什么。只有说向那个真如提问，才能给予确定。因此，业的主要就是那个真如。 务必在此处确定：如果精通作者、业和行为这三者的术语，那么就能理解术语含义的要点。作者的术语有第三格结尾和第一格结尾两种。业的术语有第二格结尾和第一格结尾。作者第三格结尾是：未道出（Anukta）的作者术语。业第二格结尾是：未道出（Anukta）的业术语。第一格结尾的作者术语是已道出（Ukta）的作者，第一格结尾的业是已道出（Ukta）的业术语。一般来说，作者的主要形式是第三格结尾，业的主要形式是第二格结尾，而第一格结尾的业和作者是次要的术语。然而，情况并非总是如此。例如，前面提到的“那嘎拉尼（नगरानि，nagarāṇi）是城市”，虽然是表示第七格含义的第二格变格，但却是次要的。而“瓦内匝拉（वनेचरः，vanecharaḥ）”是第一格变格，却被视为主要的情况也很多。一般来说，作者第三格结尾对应业的第一格结尾，作者第一格结尾对应业的第二格结尾。“库拉雷那嘎达克里亚喋（कुलालेन घटः क्रियते，kulālena ghaṭaḥ kriyate）陶匠造瓶。”其中“陶匠”是作者第三格结尾，“瓶”是业，即第一格结尾。“克里亚喋（क्रियते，kriyate）”是行为的词。“库拉拉嘎达姆卡若喋（कुलालः घटं करोति，kulālaḥ ghaṭaṃ karoti）陶匠对瓶子做工。”其中“陶匠”是第一格结尾的作者，“瓶子”是第二格结尾的业。“做工”是表示作者含义的行为词。 现在要讲解后面的六组：彼生疏（paro kṣe），अक्षे ण्प् अतुस् उस्༈ थप् अथुस् अ। ༈ण्प् ब म। ༈ए आते इरे༈से आथे ध्वे༈ ए वहि महि。 彼生疏是生疏的时间，它也有过去和未来两种，但这里将一般术语应用于特定情况，指的是过去，而且是过去很久的时间。过去不久的时间不是非常生疏，而且仅仅被认为是上面提到的“非今日”，而这里就是那样生疏。
English
I do questioning such as analysis for that very suchness. Just saying to ask the teacher doesn't give certainty about what it is. Only saying to ask that very suchness gives certainty. Therefore, the main object of action is that very suchness. ༈ It is necessary to ascertain this here: If one is skilled in the terms of the three, agent, object, and action, then the essence of the meaning of the terms will arise. The term for the agent has two endings: the third case ending and the first case ending. The term for the object has two endings: the second case ending and the first case ending. The agent in the third case ending is the term for the unexpressed (Anukta) agent. The object in the second case ending is the term for the unexpressed (Anukta) object. The agent term with the first case ending is the expressed (Ukta) agent, and the object with the first case ending is the expressed (Ukta) object term. Generally, the main form of the agent is the third case ending, and the main form of the object is the second case ending, while the object and agent with the first case ending are secondary terms. However, it is not always certain. For example, as mentioned earlier, "nagarani (नगरानि, nagarāṇi) is a city," although it is a second case inflection expressing the meaning of the seventh case, it is secondary. And there are many cases where "vanecharaḥ (वनेचरः, vanecharaḥ)" is a first case inflection but is considered primary. Generally, the agent in the third case ending corresponds to the object in the first case ending, and the agent in the first case ending corresponds to the object in the second case ending. "kulālena ghaṭaḥ kriyate (कुलालेन घटः क्रियते) The potter makes a pot." In this, "potter" is the agent in the third case ending, and "pot" is the object, i.e., the first case ending. "kriyate (क्रियते)" is the word for the action. "kulālaḥ ghaṭaṃ karoti (कुलालः घटं करोति) The potter works on the pot." In this, "potter" is the agent with the first case ending, and "pot" is the object with the second case ending. "Works" is the action word expressing the meaning of the agent. ༈ Now, the next six sections will be explained: paro kṣe (彼生疏), अक्षे ण्प् अतुस् उस्༈ थप् अथुस् अ। ༈ण्प् ब म। ༈ए आते इरे༈से आथे ध्वे༈ ए वहि महि। paro kṣe (彼生疏) is the time that is remote, and it has two types, past and future, but here the general term is applied to a specific situation, referring to the past, and it is a long time in the past. A past that is not long ago is not very remote, and it is only considered to be the "not today" mentioned above, but here it is that remote.
Chinese
对于变为…之义，给予ṇap等。对此也作了liṭ的术语。dviśca，也是二。当ṇap等十八个词尾相遇时，最初放置的词干会变成两个。āboḥvarṇādau，对于bhū和a等的ṇa等是ā。当ṇap等在他者，词干变成两次的时候，那个词干是bhū或者短a的结尾，bhū的ū变成ā，短a也变成ā。hra svaḥ，短的。bhū的元音变成ā之后再次变短，a的ā也再次变短。扎（藏文：ཛྷ་），哇（藏文：བ་），巴（藏文：བྷ་）等的扎哇（藏文：ཛ་བ་）和擦巴（藏文：ཙ་པ་）。在那时候，最初的词干，也就是在第一行的那个，如果扎巴（藏文：ཛྷ་པ་）分别收集，那么它会变成扎哇（藏文：ཛ་བ་）或者擦巴（藏文：ཙ་པ་），意思是说，扎巴（藏文：ཛྷ་བ་）变成扎哇（藏文：ཛ་བ་），擦帕（藏文：ཚ་ཕ་）变成擦巴（藏文：ཙ་པ་），而且也要和分别收集的数量相同，和类别相同。bhupo buk，bhū的buk。对于bhū的词干，给予中间词尾buk阿伽玛（藏文：ཨཱ་ག་མ་），buk的u要念出来，k是遮止功德之义。然后，一定要在例子的基础上确定，bhū ṇap这样放置，也是二。通过“也是二”bhū增加一个剩余的，在上面写，bhū变成两个。通过bhū a等的ṇa等是ā，上面的bhū变成长的bhā。通过短的变短，bhā扎巴（藏文：ཛྷ་པ་）等的扎哇（藏文：ཛ་བ་）和擦巴（藏文：ཙ་པ་）。因为这是扎巴（藏文：ཛྷ་བྷ་），所以变成扎哇（藏文：ཛ་བ་），上面的巴字（藏文：བྷ་）和巴字（藏文：བྷ་）的数量类别相同的扎哇（藏文：ཛ་བ་）变成哇（藏文：བ་）。哇（藏文：བ་）bhū ṇap，ṇap后接，ṇ的标记意思是留下a，哇（藏文：བ་）bhū a词尾，对于bhū给予buk，k后接，u要念出来，哇（藏文：བ་）bhū哇（藏文：བ་）a引出，哇（藏文：བ་）bhū哇（藏文：བ་）完成。其他通过那个类别区分，哇（藏文：བ་）bhū va atus引出，分别确定，哇（藏文：བ་）bhū va tuḥ。哇（藏文：བ་）bhū va us引出，分别确定，哇（藏文：བ་）bhū buḥ。krāderṇādeḥ，对于kri等的ṇa等。kṛi等是kṛi sṛi bhṛi brī dru stru śru su这八个词干。如果那八个的后面出现ṇa等，就不会给予iṭ阿伽玛（藏文：ཨཱ་ག་མ་）。通过那个力量，显示了不是八个的需要给予，所以这里对于bhū给予。哇（藏文：བ་）bhū va thap，p过去，给予iṭ，ṭ过去。哇（藏文：བ་）bhū哇（藏文：བ་）i tha变成这样引出哇（藏文：བ་）bhū bi tha。经部的直接显示上