English
Urpa Tsala translates directly. The latter ཀི་ (Tibetan) has an increase. ཨཱཡ྄ (Tibetan, Devanagari, āy, come) translates directly. Niścikāya. An example of verbal expression is: Niścikāya ciraṃ rājā. May the king live long! Similarly, for atus etc., and words with the first vowel and with iṭ, by transforming the ཀི་ (Tibetan) at the end of the root into ཡ (Tibetan) and connecting, it becomes the letter ཀྱ (Tibetan). It is necessary to know the changes that occur when a vowel is added to it. If ཐཔ྄ (Tibetan) does not have iṭ, then there is only guṇa, and if there is a case where it does, then guṇa is transformed into ཨ་ཡ྄ (Tibetan, Devanagari, āy, come), and for the latter ཎཔ྄ (Tibetan), one can choose between guṇa and vṛddhi. Niścikyatuḥ. Niścikyuḥ. Niścikyitha. Niścikāyitha. Niściketha. Niścikyathuḥ. Niścikya. Niścikāya. Niścikāya. Niścikyiva. Niścikyima. Some consider these to be words with dual meanings, so they also combine niścikye etc. At that time, according to the rule, dhā also becomes ḍhā, and only the suffix of niparāsmai is explained. If ཙི་ (Tibetan) in this root is not transformed into ཀི་ (Tibetan), then nir is not done either. That is, ཙི་ཙེ་ (Tibetan) etc., the difference between the guṇa and vṛddhi of ཨི་ (Tibetan) of the latter ཙི་ (Tibetan), and the transformation into ཡ྄ (Tibetan, Devanagari, y, y) is the same as the general one. Cīcāya ciccyatuḥ. Cīcyuḥ. Cīci. Cīce. Ciccyathuḥ. Ciccya. Cīcāya cīcaya cīciva cīcima etc. Grah is to hold closely. Therefore, grahā. Place ṇap. Repeating twice, transform the letter ga above gra after the first ha into the letter ja. Jhagrah, ja plus ra becomes ṛ returns, because it is saprasāraṇa, so the vowel is transformed together with a. Again, ṛ a. Upadhā riṃ. Translate directly. May the king live long! Similarly, for atus etc., and words with the first vowel and with iṭ, by transforming the ཀི་ (Tibetan) at the end of the root into ཡ (Tibetan) and connecting, it becomes the letter ཀྱ (Tibetan). It is necessary to know the changes that occur when a vowel is added to it. If ཐཔ྄ (Tibetan) does not have iṭ, then there is only guṇa, and if there is a case where it does, then guṇa is transformed into ཨ་ཡ྄ (Tibetan, Devanagari, āy, come), and for the latter ཎཔ྄ (Tibetan), one can choose between guṇa and vṛddhi. Niścikyatuḥ. Niścikyuḥ. Niścikyitha. Niścikāyitha. Niściketha. Niścikyathuḥ. Niścikya. Niścikāya. Niścikāya. Niścikyiva. Niścikyima. Some consider these to be words with dual meanings
English
Because it is desired to have meaningful words, Niścitye and others are also added. At that time, only the condition of Niparāsmī is explained in the treatise of Dhāyaḍhao. ༈ If the "tsi" of this stem is not changed to "ki", then "nir" is also not done. That is, "tsi tse" etc., the latter "tsi" has the merit and increase of "i", and the difference of changing to "y", which is the same as the general. Tsi tsāyatsitsyatuḥ. Tsi tsyuḥ. ༈Tsi tsi. Tsi tse. Tsi tsya thuḥ. Tsi tsya. ༈Tsi tsāya tsi tsāya tsi tsi ba tsi tsi ma etc. ༈ "Graḥ is to hold closely." Therefore, place "Graḥ. Ṇap". Recite, change the previous "ḥ" to change the "ga" letter above "gra" to the "ja" letter. "Jgah", add "ra" to "ja", return to "ṛ", because it is saspra-sāraṇa, so change it to one with the vowel "a". Again, "ṛ a. Upadhāriṁ draṁs jagrāh." This is completed. For the latter ones, do samprasarana on the "ra" of both "j" and "gra". The others are the same as before. Jagṛhatuḥ. Jagṛhuḥ. ༈Jagṛhitha. Jagra hitha. Jagṛhathuḥ. Jagṛha. ༈Jagrāha. Jagraha. Jagṛha. Jagṛhi va. Jagṛhi ma. These etc. Some say that "e" etc. can also be added here. ༈ "Bheñ is to oppress." Therefore, place the stem "beñ". "Ñ" is postposed. "Paroltu ṇap". Recite, Hasa becomes I. Place the near "saṁ" in front. Change correctly again, so the "ya" and "e" of the first "bhye" become "i", so it becomes "bi". The latter "bhye" has growth. "Āya. Saṁvi vyāya." This is completed. "Saṁvi vyāya svājñuṁ naṁ su jñaḥ", because it is well understood, so it oppresses correctly. Those who do not understand themselves. That's what it means. For the latter ones, the latter "bhye" is also changed correctly again, so it becomes "bi". The "i" of the latter "bi" is changed to "ya" without a vowel, etc., and the analogy is made according to those mentioned before. Saṁvi vyātuḥ. Saṁvi vyuḥ. Saṁvi biyi tha. Saṁvi yi tha. Saṁvi bhye tha. Saṁvi bya thuḥ. Saṁvi bya. ༈Saṁvi vyāya. Saṁvi bya ya. Saṁvi biyi va. Saṁvi biyi ma. ༈Saṁvi bhye. Saṁvi vyāte. Saṁvi biyi re. ༈Saṁvi biyi ṣhe. Saṁvi biyi the. Saṁvi bya dhve. ༈Saṁve bhye. Saṁvi biyi vahe saṁvi biyi mahe These etc. ༈ "Beñ is to change the kind of weaving." Therefore, place "be". "Ṇap parol. Be ñova yana bi", without "ba y ap" of "beñ". "Ap" is not "bi-kāraṇai"'s range of "beñ".
Chinese
乌哇雅（藏文：ཨུ་བཱ་ཡ）乌巴雅（藏文：ཨུ་བ་ཡ）阿玉巴（藏文：ཨཱུ་ཡི་བ）阿玉玛（藏文：ཨཱུ་ཡི་མ་）等等。这里也有一些人认为阿玉等和达达（藏文：དྷ་ཌྷ་）结合。击打的词根是比亚达（藏文：བྱཱ་དྷ）。达（藏文：དྷ）的元音是阿（藏文：ཨ）字的意思。在对面放置纳普（藏文：ཎཔ྄）。重复词根。最初的哈（藏文：ཧ）去除。佳（藏文：བྱ）的雅（藏文：ཡ）连接再次正确地转变为伊（藏文：ཨི），因此出现了毕（藏文：བི）。乌帕达长音。达拉（藏文：དྷྲ）引导为阿（藏文：ཨ）。毕比亚达（藏文：བི་བྱཱ་དྷ）。对于阿杜斯（藏文：ཨཱ་ཏུས྄）等，对两个佳（藏文：བྱ）进行桑普拉萨拉纳（藏文：སཾ་པྲ་ས་ར་ཎ་）的情况较多，记住会出现毕毕达（藏文：བི་བིདྷ྄）的情况。毕毕达杜（藏文：བི་བི་དྷ་ཏུཿ）。毕毕杜（藏文：བི་བི་དྷུཿ）。
English
Uvaya (Tibetan: ཨུ་བཱ་ཡ) Ubaya (Tibetan: ཨུ་བ་ཡ) Ayu ba (Tibetan: ཨཱུ་ཡི་བ) Ayu ma (Tibetan: ཨཱུ་ཡི་མ་) and so on. Some people here also think that ayu etc. are combined with dha dha (Tibetan: དྷ་ཌྷ་). The root of striking is byadha (Tibetan: བྱཱ་དྷ). The vowel of dha (Tibetan: དྷ) is the meaning of the letter a (Tibetan: ཨ). Place nap (Tibetan: ཎཔ྄) on the opposite side. Repeat the root. The initial ha (Tibetan: ཧ) is removed. The ya (Tibetan: ཡ) attached to ja (Tibetan: བྱ) is correctly transformed into i (Tibetan: ཨི) again, so bi (Tibetan: བི) appears. Upadha long vowel. Dhra (Tibetan: དྷྲ) is guided to a (Tibetan: ཨ). Bibyadha (Tibetan: བི་བྱཱ་དྷ). For adus (Tibetan: ཨཱ་ཏུས྄) etc., samprasarana (Tibetan: སཾ་པྲ་ས་ར་ཎ་) is often performed on both ja (Tibetan: བྱ), so keep in mind that bibidha (Tibetan: བི་བིདྷ྄) will appear. Bibidha du (Tibetan: བི་བི་དྷ་ཏུཿ). Bibidhu (Tibetan: བི་བི་དྷུཿ).
English
The giving of the Kṣa suffix ṇap is done through the verbal construction of the suffix, in the benedictive past tense, the ādeśa of Ā is done to the neuter singular person word "hi". Then, it becomes a form ending with that singular word. For example: skaṃdhir, meaning to go and to grieve. Lūñ, meaning to cut. Muṣ, meaning to steal. Hṛñ, meaning to seize. These are what these four roots apply to. Furthermore, skaṃdhir, ṇap is connected to dhāi ir. ṇap is transformed into hi. For the agent, ap is used. Skaṃdh a hi arises. The near sound ava is placed before. Hi disappears. Ava skandha is accomplished. Furthermore, lūñ, ṇap is connected to ñ, ṇap is transformed into hi. Nā vi kāraṇa arises. The long vowel Ā of na is transformed into the long Ī. It becomes lūnī hi. Furthermore, muṣ, ṇa pra is transformed into hi. The intermediate suffix is Āna vi kāraṇa. Ṣ is drawn to A. Na goes to ṇa. Hi disappears, muṣāṇa. Furthermore, hṛ, ṇap is transformed into hi. Ap, the guṇa of the vowel ṛ of hṛ is drawn to har. Hi disappears, hara. These four examples are quoted from the poetic work of Māgha: pūrī māva skandha lūnī hi nandanaṃ. Muṣāṇa ratnāni harāma rāṃga nāḥ. Vigṛhya cakreṇa muci dviṣā vāśīya. Ittham aścā sthaya ma harniśaṃ divaḥ. They destroy the smoky cities and the joyous gardens, steal the jewels, and seize the immortal limbs. The non-gods (asuras) do this day and night, inflicting such harm of power without rest. Like this, in the first line, ava skandha means smoky, lūnī hi means is destroying, in the second line, muṣāṇa means is stealing, and hara means is seizing. This is about the situation where many non-gods repeatedly plunder the city of the gods. This one verse shows both the harm of power and the repeated occurrence. These are mainly used to indicate the past tense that has been going on for a long time, but they may also be used for various other meanings, this is a rough description of the category of past tense suffixes or invisible suffixes ṇap, etc. Furthermore, Āśīṣi. Used to indicate blessing. Yāt yā stāṃ. Yā sus. Furthermore, yās. Yā stāṃ. Yā sta. Furthermore, yā saṃ. Yā sva. Yāsma. Furthermore, sī ṣṭa. Sī yasa
Chinese
怛炀 悉热恩。 ༈悉瑟塔斯。 悉雅斯汤。 悉驮旺。 ༈桑雅。 悉哇嘿。 悉玛嘿。 此等是也。 ༈如是则祈愿之义的雅特等十八者中，雅特至雅斯麦之间九者为他受（para-smai）。 ༈悉瑟塔纳，悉玛嘿之间九者为自受（atma-ne）。 ༈于部类之际，此处他受九者立名为吉特（kit）。 ༈自受九者则立名为毕特（pit）之名。 ༈于释文中引经文时，有“阿西尔雅达 德班 吉帝 迪巴克塔 蒋”之句。 若译为藏语，则云：于祈愿陈述中，雅特等为班吉特（pam-kit）也。 如是说。 ༈雅特等之后际，具班之名之词尾，乃他受九者，虽彼等非真吉特，然于彼等施以吉特之名号也。 此祈愿部类亦施以灵之名号，于分词六部类中，此乃第二也。 ༈于彼，以他受之立场，于“部”（bhu）施以雅特等九者，唯于词干施加词尾，余者无大变化。 部雅特。 部雅斯汤。 部雅苏。 ༈部雅。 部雅斯汤。 部雅斯塔。 ༈部雅桑。 部雅斯瓦。 此未成办前，仅为萨与哇重叠而已。 雅斯哇，为萨与哇音声不混淆而读之记号，哇字完整书写。 成办完毕之际，索哇，为音声混淆而读之，其记号则书写哇之变体也。 自彼，部雅斯玛。 如是，雅苏斯与，雅之结尾稳固，萨字无元音而断除也。 萨 西日玛 班 部雅特。 愿彼具足光荣。 ༈积哇，为持命者。 ༈积哇之哇字的阿，乃所诠释之义。 ༈积布 雅特，如是安立。 布无元音，引至雅特之雅。 积雅特。 如是。 积雅斯汤。 积雅苏。 ༈积雅。 积雅斯汤。 积雅斯塔。 ༈积雅桑。 积雅斯瓦。 积雅斯玛。 如是也。 例如：夏汤 夏拉德 积雅 特巴哇。 愿汝百秋长寿。 ༈哇匝，为言说。 哇匝。 雅特，如是安立。 于恩特（ngit）作桑札萨拉那，哇匝之哇字具元音，转为乌。 于雅，引匝。 乌匝特。 如是。 乌匝斯汤。 乌匝苏。 ༈ 乌匝。 乌匝斯汤。 乌匝斯塔。 ༈乌匝桑。 乌匝斯瓦。 乌
English
Tang, Siran. ༈ Sistthas. Siya-stham. Sidhwam. ༈ Sam-ya. Si-va-hi. Si-ma-hi. These are they. ༈ Thus, among the eighteen Yats and others with the meaning of wishing, the nine from Yat to Yasmai are para-smai. ༈ The nine from Sistana to Simahei are atma-ne. ༈ In the context of sections, here the nine para-smai are named Kit. ༈ The nine atma-ne are given the name Pit. ༈ When quoting scriptures in the commentary, it says, "Asiryada De Pamkiti Di-baktavyam." If translated into Tibetan, it says: In the statement of wishing, Yat and others are Pam-kit. Thus it is said. ༈ In the later context of Yat and others, the suffix with the name Pam is the nine para-smai, although they are not true Kits, they are given the designation of Kit. This wishing section is also given the designation of Ling, and this is the second of the six sections of fractions. ༈ There, taking the position of para-smai, applying Yat and others to "Bhu," there is no great change other than applying the suffix to the stem. Bhu-yat. Bhu-ya-stam. Bhu-ya-suh. ༈ Bhu-yah. Bhu-ya-stham. Bhu-ya-sta. ༈ Bhu-ya-sam. Bhu-ya-swa. Before this is accomplished, it is only the doubling of Sa and Va. Yasva, the sign for reading Sa and Va without mixing the sounds, the complete letter Va is written. At the point of completion, Sova, for reading the sounds mixed, the variant of Va is written as the sign. From there, Bhu-yasma. Thus, Yasus and, the end of Ya is firm, the letter Sa is without vowel and cut off. Sa Sriman Bhu-yat. May he be endowed with glory. ༈ Ziva, is the holder of life. ༈ The A of the letter Va of Ziva is the meaning to be explained. ༈ Zib Yat, thus placed. B without vowel, drawn to the Ya of Yat. Zib-yat. Just like that. Zib-ya-stam. Zib-ya-suh. ༈ Zib-yah. Zib-ya-stham. Zib-ya-sta. ༈ Zib-ya-sam. Zib-ya-swa. Zib-yasma. Thus it is. For example: Shatam Sharade Zib-ya-tad-bhavan. May you live a hundred autumns. ༈ Vatsa, is to speak. Vatsa. Yat, thus placed. In Ngit, Samprasarana is done, the letter Va of Vatsa with vowel is changed to U. To Ya, draw Tsa. Utsat. Likewise. Utsa-stam. Utsa-suh. ༈ Utsah. Utsa-stham. Utsa-sta. ༈ Utsa-sam. Utsa-swa. U