Chinese
那哦。如是说，此四种词根，至于彼等词根之末，施以릿的词缀，最初变为二语，于彼复变为阿母为词缀。又，以那哦之语，于无阿母之方，亦变为二语，施予那帕等，即是给予，不需作克利阿斯巴乎等之事业。于此，某些说是毗与毗二者皆为词，故那帕等十八者全部皆可施用。呼与呵利为自体之词，故最初之九者方可施用。如是，于四词根中，最初者乃：尼毗，关于怖畏。尼为记号，义为伊，语为义，词根毗如是，至于彼等，置擦嘎拉。二语，最初为短音，扎帕等之扎变为扎，即为毗而行。毗之下者，具有功德艾，艾变为阿义。阿母阿嘎玛，于其间给予。毗巴央擦嘎拉。如是，毗巴亚玛萨。毗巴亚姆巴巴乎瓦。如是等等，于克利阿萨巴乎之词根等，施予词缀那帕等之最初九者为决定者，如欲二者皆为词，则擦克利等十八者亦然。如不施予阿母，则毗毗如是，于一切皆成就。那帕帕与那消失，置阿如是。因彼特之故，于伊增长为埃，毗派生，阿义各别引导之故。毗毗亚。阿图斯。毗之伊变为义。毗毗亚义阿图斯生。义巴二者皆引导至阿。毗比亚图赫。于乌斯亦如是，毗比亚乎。于塔帕，若给予伊特，则毗之功德艾阿义引导，毗巴义塔。若不给予，则毗之功德，于词缀无元音之故，不变为阿义。毗贝塔。于阿图斯，毗之伊转变为义，无元音而引导，毗比亚图赫。于阿亦如是，毗比亚。于那帕之后者，若依彼特之权势，则与前同。若依尼特之权势，则有功德。以艾阿义之故，毗巴亚。于瓦玛二者，给予伊特。毗之伊转变为义，毗比亚瓦。毗比亚玛。如是。如是，于词根毗之此时。于那帕之最初者，有增长。于那帕之后者，有增长与功德之选择。于塔帕，决定具有功德。伊特之选择，于瓦与玛给予伊特。阿图斯。乌斯。阿图斯。阿，此四者，从最初即为元音词缀。于瓦与玛二者亦施予伊特，人为之。
English
Nao. Thus said, these four roots, as for those roots at the end, applying the suffix lit, initially become two words, and to those, again become Ām as a suffix. Also, with the word Nao, in the direction without Ām, it also becomes two words, giving Napa etc., which is giving, without needing to do the deeds of Kṛ Ās Bhū etc. Here, some say that both Bhī and Bhṛ are words, therefore all eighteen of Napa etc. can be applied. Hu and Hrī are words of self-meaning, therefore only the first nine can be applied. Thus, among the four roots, the first is: Ni Bhī, concerning fear. Ni is a mark, meaning I, the word is meaning, the root Bhī is like that, as for those, place Tsakāra. Two words, the first is short, the Za of Zhapa etc. changes to Za, which is to go to Bhi. The one below Bhī has the merit of Ai, Ai changes to Āyi. Ām Āgama, give in between. Vibhāyaṃ Tsakāra. Thus, Vibhāyāmāsa. Vibhāyaṃ Babhūva. Thus and so on, to the roots of Kṛ Āsa Bhū etc., applying the suffix Napa etc., the first nine are definite, if you want both to be words, then Tsakri etc. are also eighteen. If Ām is not applied, then Vibhī is like that, accomplished in everything. Napa Pa and Na disappear, place A like that. Because of Pit, to I, it increases to Ai, Vibhai is born, Āyi is guided separately. Vibhiyā. Atus. The I of Bhī changes to Yi. Vibhiyāyi Atus is born. Yi and Bha both guide to A. Vibhyātuh. To Us also, it is like that, Vibhyuh. To Thapa, if It is given, then the merit of Bhī, Ai Āyi is guided, Vibhāyi Tha. If not given, then the merit of Bhī, because there is no vowel in the suffix, it does not change to Āyi. Vibhetha. To Atus, the I of Bhī changes to Yi, guiding without a vowel, Vibhyātuh. To A also, it is like that, Vibhya. To the latter of Napa, if relying on the power of Pit, then it is the same as before. If relying on the power of Nit, then there is merit. Because of Ai Āyi, Vibhāya. To Va and Ma, give It. The I of Bhī changes to Yi, Vibhyīva. Vibhyīma. Like that. Thus, at this time of the root Bhī. To the first of Napa, there is increase. To the latter of Napa, there is a choice of increase and merit. To Thapa, it is decided to have merit. The choice of It, to Va and Ma give It. Atus. Us. Atus. A, these four, from the beginning, are vowel suffixes. To Va and Ma also, It is applied, artificial.
Chinese
变成了顺缘。像那样，那六个的词根尾音的长阿（ཨཱི）被转换成无元音的ཡ྄་。如果按照双数词来算，就是毗毗耶等。前四个辅音也加入伊ཊ。词根第二个是呼，给予和吃。呼这个词保留。对他人的扎嘎拉等。重复第一个呼是，因为叫做库哈的，哈扎变成了扎，所以祖祖度产生。中间是阿母（ཨཱམ྄，梵文：ām，梵文罗马转写：ām，含义：阿母）。呼最后的有功德。哦阿布祖哈邦扎嘎拉。同样地，祖哈巴玛萨。祖哈邦巴布瓦等等。还有，在没有阿母的情况下，呼这个词，词根尾音有乌，那个不变成单音的巴，变成乌布，其他的都和前面类似。祖哈巴。祖胡巴杜。祖胡布。祖嘿塔。或者祖霍塔。祖胡巴图。祖胡巴。祖哈巴。或者祖哈巴。祖胡比巴。祖胡比玛这些中，乃帕第一个有增长。第二个有很多功德和增长。其他所有的乌字都变成乌布是特点。词根第三个是，杜布日，拿和养。词根布日保留。对他人的扎嘎拉等使用。重复日阿，变成了阿。巴布日产生。布日，是坏的。因为，阿变成了伊。比布日扎帕扎之间变化，所以比比日产生。比布日中间的助缘阿母（ཨཱམ྄，梵文：ām，梵文罗马转写：ām，含义：阿母），布日后面的功德阿日引导。比巴让扎嘎拉。等等这些。没有加入阿母的情况下，和上面说的一样，要记住增长阿日和功德阿日，以及全部转换日变成日。因为这个词根上面禁止了伊ཊ，所以在巴玛两个上，词根尾音的日字没有变化。巴巴拉。巴巴度。巴巴如。巴巴塔。巴巴图。巴巴。巴巴拉。或者巴巴拉。巴巴日巴。巴巴日玛这些是，如果想要双数词，就是布日等等，前四个辅音也没有伊ཊ。词根第四个是，日，害羞。日扎嘎拉这个词保留。重复第一个哈萨，因为日上面的拉达，后来库哈等的日变成了短音。在扎之间变化，所以吉吉日产生。中间是阿母（ཨཱམ྄，梵文：ām，梵文罗马转写：ām，含义：阿母），日功德埃
English
It became a favorable condition. Like that, the long A (ཨཱི) of the root ending of those six is transformed into a vowel-less ཡ྄. If we consider it according to the dual number, it is Bibhye and so on. The first four consonants also add It. The second root is Hu, giving and eating. The word Hu is retained. To others, Zakara and so on. Repeating the first Hu is because it is called Kuha, Hazha becomes Za, so Zuzu Tu is produced. In the middle is Ām (ཨཱམ྄, Sanskrit: ām, Roman transliteration: ām, meaning: Ām). The last Hu has merit. Oh Abu Zuha Bang Zakara. Similarly, Zuha Bama Sa. Zuha Bang Ba Bhuwa and so on. Also, in the absence of Ām, the word Hu, the root ending has U, that does not become a single sound Ba, becomes Ubu, the others are similar to the previous ones. Zuhaba. Zuhubatu. Zuhubu. Zhehi Tha. Or Zuho Tha. Zuhubatu. Zuhuba. Zuhaba. Or Zuhaba. Zuhubi Ba. Zuhubi Ma, among these, the first Nappa has growth. The second has a lot of merit and growth. The characteristic of all the other U letters is that they become Ubu. The third root is, Dubhri, taking and nourishing. The root Bhri is retained. To others, Zakara and so on are used. Repeating Ri A, it becomes A. Babhri is produced. Bhri, is bad. Because, A becomes I. Bibhri changes between Zhapa Za, so Bibi Ri is produced. Bibhri, the auxiliary condition in the middle is Ām (ཨཱམ྄, Sanskrit: ām, Roman transliteration: ām, meaning: Ām), the merit of Bhri behind is guided by Ar. Bibha Rang Zakara. And so on. In the absence of adding Ām, it is the same as mentioned above, it should be remembered that the growth Ar and the merit Ar, and the complete transformation Ri becomes Ri. Because this root has forbidden It above, so on Bama two, the Ri letter at the end of the root has no change. Babala. Babatu. Babaru. Babata. Babatu. Baba. Babala. Or Babala. Babari Ba. Babari Ma these are, if you want a dual number, it is Bhre and so on, the first four consonants also have no It. The fourth root is, Hri, shy. The word Hri Zakara is retained. Repeating the first Hasa, because of the Lada above Hri, later the Hri of Kuha and so on becomes a short sound. Changing between Za, so Jiji Hri is produced. In the middle is Ām (ཨཱམ྄, Sanskrit: ām, Roman transliteration: ām, meaning: Ām), Hri merit E
English
Aya Jihra Yam Tsakara etc. ༈ Jihra Yama Sa. ༈ Jihara Yam Babhuva etc. ༈ In the absence of Am, it is similar to the case of Hu above. As it is transformed into U there, here also the long I of Hri cannot be used alone, it must be transformed into I Yam. Jihraya. Jihri Yatu. Jihri Yu. ༈ Jihri Yi Tha. Or Jihre Tha. Jihri Ya Thu. Jihri Ya. ༈ Jihraya or Jihri Yi Ba. Jihri Yi Ma etc. Thus, the meaning of the quoted Partika, the four roots Bhi etc. are completed. ༈ Ji means victory, put the root here. Sa Paro 'ksha Yo Rje Rgi. For Sa and hidden situations, use Ji Gio. Put the root Ji Nap here. Seeing the Vibhakti of Lit, Ji is transformed into Gi, the first of the repeated Gi returns to Jir, and the suffix A is seen to increase, becoming Ai Kesha Can, and Aya is guided separately. Ji Gaya. These are also similar to Bhri etc. above, Ji Gya Tu. Ji Gyu. ༈ Ji Ga Yi Tha. Or Ji Ge Tha. Ji Gya Thu. Jigya. ༈ Ji Gaya. Or Ji Ga Ya. Ji Gyi Ba. Ji Gyi Ma. etc. ༈ Quoted scripture: For the unconscious, amnesia, falsehood and short duration, also use Nap etc. The text says that fainting, drunkenness and the trance of sleep etc. are unconscious speech, words with untrue meanings, and short periods of time, even if they are not statements and hidden situations, the Vibhakti of Lit is used. ༈ Lap means to make a sound, so the root is Lap. ༈ On the other hand, Nab is A, the repeated Pa removes the previous one, because of A's Upadhayo, the vowel A at the end of the letter La becomes the long vowel A, the following Pa guides the suffix A, and Bi is added in front, and Bi Lala Pa is completed. It is also possible without Bi, that is, Lala Pa. Su Stonham Ki La Bi Lala Pa. One makes a noisy sound while sleeping. For the second Nap, it is similar to this, whether to make Upadha a long vowel is optional. For other situations, after repetition, the first Pa of the two words Lap Lap is removed first, then the first La is also removed, and the vowel A at the end is changed to E. For Thapa Ba Ma etc., It is also necessary to add It. Bi Le Pa Tu. Bi Le Pu. ༈ Bi Le Pi Tha. Bi Le Pa Thu. Bi Le Ba. ༈ Bi
English
La la ba. Also, Bi la la pa. Bi le pi ba. Bi le pi ma. That's it. Then, gamlri (藏文གམླྀ，梵文天城体，gamlṛ，going) is about going. Therefore, the base gamlri is established. Furthermore, ṇap is a. The meaning of lri is that the first ha sa of the two expressions of gam is lost. Ga gam ku ha, etc., transform the first ga into dza. The latter ga has a long upadha of a. Dza gāṃ is drawn, so dza gā ma. Nāhaṃ kaliṃ gaṃ dza gā ma. I did not give to Kalinga. It's like that. Similarly, in the following ones, after establishing dza gam, the transformations are made. Ga māṃ svare. To the vowels of gam. Gam and so on are gam han. Dzan khan. Ghas, here five are explained, but also whatever is appropriate. Furthermore, to these, except for pa and ṇap, the six, such as atus, must make the upadha invisible. Here, the a of the life of ga is hidden. Ga and ma, without life, must be drawn together to the vowel of the other side. Pa has one of the three sides, and ba and ma draw iṭ. Also, it is not necessary to remove a from thap, because the rite of pit is performed. ṇap is also similar to that. Therefore, there are two types of ga's a that are not removed. On the side with iṭ, gam's ma is drawn to i. On the side without, ma becomes nga ro. Not making the second ṇap a long upadha is also a choice. Dza gma tuḥ. Dza gmuḥ. Dzagmi tha. Dza ga mi tha. Dza gaṃ tha. Dzagma thuḥ. Dzagma. Dza gā ma. Dza ga ma. Dzagmi ba. Dzigmi ma. These are the ones. Dza gā mā ga styod kṣīṇāṃ diśaṃ. It makes the mountain goat go to the southern regions. It's like that. Then, hana is about harming and going. Therefore, the base hana is established. The meaning of the letter a of na is expressed. Hana's ghanao means that the letter of the base ha is transformed into the letter gha if n is the end and the vibhakti ṅit is present. This is also a two-expression, so it becomes dza ghā na. The verse cited in the commentary as an example of that is: Murāṃ ganā kajjala lopa lolo. Lakṣmī mukhāṃ bhoja bilāpa bhīdgaḥ. Jagatra patrāṇa tanutra bhuto. Jaghā na kaṃsaṃ kila vāsudevaḥ. Cutting, not a god, limb, mother's eye medicine. The lotus grove of the face of the glorious one is a bee playing in various ways. The refuge and protector of beings, entering subtly. Definitely a fortress.