English
P separated, tushtaava. ༈ Except for Nap, for those with vowel suffixes on the other side, the U of Shtu does not have qualities or growth. It is translated as Ub. Tushtu ba tuh. Tushtu buh. ༈ Tushtu bi tha. Makes qualities. Tushta ba thuh. Tushtu ba. Tushta ba. Tushtu ba. Tushtu bi ba. Tushtu bi ma. These are the ones. ༈ Also, according to what is thought that this base is ubhayapati, Tushtu be and so on are also combined. Dhve la Tushtu bi dhve'o. ༈ Yaja is to worship the gods, to gather, to do, and to give. Therefore, the base Yaja is a special meaning of Ja's A. YAJ Nap te a two-syllable first ha sa Ya Yaj A appeared. Na vaadau puurba sya. For Nap etc., the first O. When the bases of Yaja etc. and Graha etc. have the suffix Lit of Nap etc. on the other side, if the first of the two syllables of the base is Ya Ba Ra La, it becomes Samprasarana, which means to be transformed back to correct. In this case, the letter Ya is transformed into the letter I. I Yaj appeared. Upadha is long. The A of the suffix J is drawn. I Ya Ja is accomplished. Worshiped. Sa I Ya Ja Ja Naarddanam. He worships, he goes, he worships. He is the word of the doer. Worship is the word of action. Worship by going is the word of object. Yajaam Ya Ba Ra Naam Yibra tah Samprasaaranam Kiti. For the Ya Ba Ra of Yaja etc., I U Rit etc. Transform back to correct, for Kit. That is, Yaj Bats Swab Bah Be Nyen Bye Nyen Hwe Nyen Bap Bad Bas. These bases are Yaj etc. When these meet the Paroksha inflections, when the base doubles, if there is Ya Ba Ri, not only the first but both. Samprasarana is done. Samprasarana means to transform back to correct. First, transform to I Yat, U Bat, Ri Rat, and Li Lat, then later transform back to Yat I, Bat U, Rat Ri, and Lat Li, so it is called transforming back to correct. The transformation of Li is not mentioned here because it is less needed. The three Ya Ba Ra are transformed into the three I U Ri in order. If there is a Kit and Dit inflection on the other side. That is, Ki Ngit should not be understood widely. It is done under the power of Nap etc.
Chinese
因此，需要确定kit和ngit的原因。对于pit，此时仅对双重表达的第一个进行samprasarana，而不是对两者都进行。而对于kit，两者都进行。再次，虽然这种正确的转换实际上并没有被称为将ya转换为i等，但ya等带元音的字母被转换为i等。也就是说，长的yā等被转换为长的ī等，短的ya等被转换为短的i等。因此，除了thap的一个方面和nap的第二个方面，其他方面都是相似的。在yaj之后放置atus等格。yaj yaj，删除上面的j。将两个ya都转换为i。将两个相同的i连接成长音。通过使出现īj，来分别实现：īja-tuḥ。ījuḥ。īji-tha。在有pit it的一侧，i-yaji-tha。在没有it的一侧，词根的j变为ṣ。后缀的tha变为ṭha。i-yaṣṭha。īja-thuḥ。īja。i-yāja。或者i-yaja。īji-va。īji-ma。这些是parasmai。īje。ījāte。ījire。īji-ṣe。ījāthe。īji-dhve。īji-vahe。īji-mahe。这些是ātmane。因此，由于“baca完全表达”，词根baca之后是nap a的重复，第一个ca消失，第一个ba变为u，长音的upa-dhā，ubāca。baca atus重复，上面的ca消失，两个都变为u。相同的长音，ūca，因此ūca-tuḥ。与此类似，对于不包括nap的元音和除了thap的一个方面之外的ba，ūcuḥ。ūci-tha。ūca-thuḥ。ūca。ūci-va。ūci-ma。对于thap的其他实现方式，称为u-baci-tha，或者由于ca-yi ku'o，ca被转换为ka，tha被拉长，u-baktha。对于后面的nap，u-bāca或u-baca。因此，由于“brūñ明确表达”，词根brūñ被放置。brū ño-ba-ci。brū-ñāi ba-ca'o。如果词根brūñ被给予间接的格，则必须将brūñ转换为baca，因为这是在没有给予ap的剩余的情况下完成的。brū nap被放置。转换为baca。重复。删除第一个ca。第一个ba变为u。长音的upa-dhā，u-pāca。否则，与此类似，两个ba都转换为u。相同的长音，ūca-tuḥ。ūcuḥ。
English
Therefore, the reason for needing to ascertain kit and ngit. For pit, at this time, samprasarana is done only to the first of the double expression, and not to both. Whereas for kit, both are done. Again, although this correct transformation is not actually called converting ya to i, etc., ya, etc., with vowels are converted to i, etc. That is, long yā, etc., are converted to long ī, etc., and short ya, etc., are converted to short i, etc. Therefore, except for one aspect of thap and the second aspect of nap, the others are similar. After yaj, place atus, etc., case endings. yaj yaj, delete the upper j. Convert both ya to i. Connect the two identical i into a long vowel. By making īj appear, accomplish separately: īja-tuḥ. ījuḥ. īji-tha. On the side where pit it exists, i-yaji-tha. On the side where it does not exist, the root's j becomes ṣ. The suffix tha becomes ṭha. i-yaṣṭha. īja-thuḥ. īja. i-yāja. Or i-yaja. īji-va. īji-ma. These are parasmai. īje. ījāte. ījire. īji-ṣe. ījāthe. īji-dhve. īji-vahe. īji-mahe. These are ātmane. Therefore, because of "baca completely expresses," the root baca is followed by the repetition of nap a, the first ca disappears, the first ba becomes u, long vowel of upa-dhā, ubāca. baca atus is repeated, the upper ca disappears, both become u. Identical long vowel, ūca, therefore ūca-tuḥ. Similarly to this, for vowels not including nap and ba except for one aspect of thap, ūcuḥ. ūci-tha. ūca-thuḥ. ūca. ūci-va. ūci-ma. For other implementations of thap, it is called u-baci-tha, or because of ca-yi ku'o, ca is converted to ka, tha is lengthened, u-baktha. For the later nap, u-bāca or u-baca. Therefore, because of "brūñ clearly expresses," the root brūñ is placed. brū ño-ba-ci. brū-ñāi ba-ca'o. If the root brūñ is given an indirect case ending, then brūñ must be converted to baca, because this is done in the absence of the remainder of giving ap. brū nap is placed. Converted to baca. Repetition. Delete the first ca. The first ba becomes u. Long vowel of upa-dhā, u-pāca. Otherwise, similarly to this, both ba are converted to u. Identical long vowel, ūca-tuḥ. ūcuḥ.
English
Āu ca bi tha. U bkha. Āu ca thuḥ. Āu ca. ༈ U bā ca. Āu ba ca. Āu ci ba. Āu ci ma. ༈ Āu ce. Āu cā te. Āu ci re. ༈ Āu ci ṣhe Āu cā the. Āu ci dhve. ༈ Āu ce. Āu ci ba he. Āu ci ma he. These are the ones. Although this and the previous two have different roots, because the latter is transformed into ba ca, the first nine have similar forms. ༈ ཉིཥྭཔ྄་ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) means to sleep, so the root is ཉིཥྭཔ྄་. ཉི་ follows. ཥྭ་པ྄་ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) is added with ཎཔ྄་. ཥྭ་ is transformed into སྭ་. Repeat twice. སྭཔ྄་ སྭཔ྄་. Remove the previous པ྄་. Transform the ba letter of the previous སྭ་ into ཨུ་, which becomes སུ་. སུ་ is the ending of ཨི་. The སྭ་ of ku i la is transformed back into ཥྭ་. ཨུ་པ་དྷཱ་ is long. Pronounce as Su ṣvā pa. ༈ For the remaining ones, it is similar to that, except that both ba suffixes of སྭ་ སྭ་ are transformed into ཨུ་. After སུ་ སུ་, ཥུ་ appears. The difference is that ཨུ་པ་དྷཱ་ is not lengthened. Su ṣu pa tuḥ. Su ṣu puḥ. ༈ Su ṣu pi tha. Su ṣva pi tha. Su ṣva ptha. Su ṣu pa thuḥ. Su ṣu ba. ༈ Su ṣvā pa. Su ṣva pa. Su ṣu pi ba. Su ṣu pi ma. Su ṣvā pa. Su khaṃ sa khā. Sleep well, friend, may you be happy. That's what it says. Sleep well is the action, happiness is the object, but it can also be said to be the action. Friend is the agent. ༈ Nu ga śāṃ. Nuk (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) and a śa these. A śa means that the root is a śud. For this and many other roots, when ཎཔ྄་ etc. appear afterwards, for the first of the two repeated roots, give nuk āgama. The necessity of k. The meaning of u. The suffix n itself. A śūd means to expand. D is the special meaning of ātmane pati. For this, only the ātmane suffix of ཎཔ྄་ etc. is added. Afterwards, place one of the nine, e etc. For bhu a etc., ṇap etc. is āo. That is, the first of the two repeated roots is lengthened, and adding nyer bsgyur bi and āṅ in front is the difference. That is, place a ś e. Repeat the root twice. Remove the first ś of the first ha sa etc. The first short a of bhū a etc. becomes long ā. In the middle, give nuk āgama. First place bi and āṅ. ṅ disappears, the two similar ā are connected, the i of bi becomes ya. B ya has no vowel, pronounce as ā. N has no vowel, pronounce as the short a below. Ś has no vowel, pronounce as e. Byā na śe. It is completed.
English
bo. For example, the oral expression is: byā na she bi shwaṁ bha ga wā n. (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the Bhagavan who pervades all kinds. Similarly, for the following words, byā na shā te. byā na shi re. byā na shi ṣhe. ba byā na shā the. byā na shi dhwe. byā na she. byā na shi ba he. byā na shi ma he, etc. Also, añju means clear, eye medicine, beautiful, and walking. Therefore, the root is añju. Āu expresses some meaning, temporarily separated from ñ dz, becomes n, even if n is changed to a top note, it is better to keep it simple. On the other hand, it is ṇap, which is to keep a. Repeat twice. The ha of the first letter is removed, and for dz, whether it is the previous one or n ñ nga as the end of ā, it can be removed. The first a becomes a long sound. Between the two as, nuk ā n aṁ j a appears. Lead n and dz separately to a, thus forming ā naṁ ja. Its meaning is: to make it clear, to apply eye medicine, to become beautiful, to walk. These are its usages. Ā naṁ jā kṣīṇī kajja le na kā ci t. Apply eye medicine to the eyes, these are some examples. This is the oral expression. Similarly, ā naṁ ja tuḥ. ā naṁ juḥ. ā naṁ ji tha. ā naṁ ja thuḥ. ā naṁ ja. ā naṁ ja. ā naṁ ji ba. ā naṁ ji ma. These are the para-smai forms. Ā naṁ je. ā nā rā te. ā naṁ ji te. ā naṁ ji ṣhe. ā nā rā the. ā naṁ ji dhwe. ā naṁ je. ā naṁ ji ba he. ā naṁ ji ma he. These are the atma-ne forms. A rtsa means to make offerings. The sound a of the letter tsa expresses two meanings. A rts ṇap is repeated twice. The ha of the first letter, for r and tsa, is removed. The first letter of nus becomes a long sound. Ā n a rts a appears. Lead to ā na rtsa. It means that offerings have been made. Similarly: ā na rtsa tuḥ. ā na rtsuḥ. ā na rtsi tha. ā na rtsa thuḥ. ā na rtsa. ā na rtsa. ā na rtsi ba. ā na rtsi ma, etc. Also, ā na rtse. ā nā rtsā re. ā na rtsī te, etc., these are also easy to understand. Ciñ means accumulation. Therefore, the root is ciñ. Ñ is connected to the following letters. According to Bārtika, the sa and ṇa of ciñ become ki. In the commentary, it is quoted that ci is converted to ki. For this, placing r in front is also a feature. Keep ci ṇap, convert ci to ki. Repeat twice. The first ki changes back to ci again, placing nir in front. Remove all rs, then s, which also becomes ś.