English
After arranging the ranks, taking the placement of "Hasa" as a premise, individually collect "A" etc.: A, I, U, Ṛ, Ḷ, E, AI, O, AU, Ha, Ya, Va, Ra, La. Nya, Ṇa, Na, Nga, Ma. Jha, Ḍha, Dha, Gha, Bha. Ja, Ḍa, Da, Ga, Ba. These must be understood. The others are vowels and voiced sounds. Next, individually collect "Nami" and "Ha" and the "I" located at the end. Like these initial letters, by collecting the final letters, it is possible to understand all the letters in between. Regarding these, although there is an explanation of numbers in the *Prakriya*, because it can be understood solely through individual collection, there is no need to explain the determination of numbers here. Next, Hasa *vyañjanāni*. Collecting Hasa is called consonants. That is, because "Vi-añjan" transforms into the meaning of complete clarity. Because all kinds of different expressions clearly appear. Next, or rather, the fading of vowels is consonants. This is the beginning of the supplementary sutra. The letters of Hasa collection, only those without vowels and without life are called consonants. "Vi-añjana" is like the formation of life, Vi blocks the meaning of formation, like the meaning of being without essence. Next, for the purpose of doing "Kādhi, Ryeta". When collecting Hasa, adding the life "A" to all the Ha etc. letters is because it is difficult to express without vowels, for the sake of being able to speak conveniently from the mouth. Next, for convenience. Next, whatever has the name "It" must be removed. That is, for those related to stems and suffixes, they must be removed, which is called "Iha". For example, removing the suffix "Ga" is called "Git" etc. Next, not seeing the letter is elimination. Elimination is merely the meaning of "removing". Regarding this, after elimination, there are still actions after elimination such as connection. Next, completely blocking the letter is merely elimination. The Sanskrit word for merely eliminating is "Lopaś". That is, after eliminating this letter, no other actions are taken. For example, eliminating separation, not connecting etc. The meaning of the Sanskrit word "Lopa" for erasing and removing is: also used for meanings such as non-appearance, hiding, dodging, disappearing, and merging. Next, like an enemy is complete transformation. The transformation of "Iyara" etc. is related. The transformation of "Ang" into "De", the transformation of "An" into "Us" etc., although there is no connection, still
English
Expelling the master of transformation from the land and allowing an unrelated person to act arbitrarily is similar to the actions of an enemy. Therefore, it is called the complete transformation, Ādeśa. Former scholars only considered Ādeśa as a transformation, but it is necessary to understand the internal differences of transformation and the power of Ā. Mitra-vat-āgama: Like a friend is Āgama. To help when needed, the cause like a friend is called Āgama, meaning scripture or sudden event. The weakening of vowels is consonants. From "The weakening of vowels is consonants" to here is the text supplementing the seven Sutras. ༈ Svarānantaritāhasvaḥ saṃyogaḥ. The combination of the final 'ha' without a vowel is a strong combination. The combination of two or three lifeless letters of 'ha' without vowels in between is a strong combination. The end means that each consonant alone ends without a vowel. Whatever has life is not the end of a consonant, because the end has a vowel. ༈ Ku cu ṭu tu pu vargāḥ. Ku cu ṭu tu pu are the groups of letters. If ka ki ca ci etc. are mentioned, only what is mentioned is understood, not others. If the letter 'u' is taken as life, then the whole group is understood, that is, the whole group of 'u'. This is the convention made by previous acoustic scholars. ༈ Are do nāmi no guṇaḥ. Ar Et O are the guṇas of nāmi. Because a has no guṇa, the vowels with and without guṇa arise from nāmi. The guṇa of ṛ is Ar. The guṇa of i is E. The guṇa of u is O. There are three letters of guṇa: Ar, E, O. Chandra Pala says, 'tai' means 'of that time'. Therefore, by adding 't', it is understood as the letter of that time to which it is added. For example, 'atra' means only short 'a' is understood, and 'āt' means only long 'ā' is understood. But this treatise is not definite, for example, 'āt' means both 'a' and 'ā' are understood. However, 'et' means only 'e' is understood, not 'ai', because what has one vertical line or two vertical lines is not 'e'. Similarly, what has two nasal sounds is not the letter 'o', because the vowels are separate and independent. Therefore, these four connecting letters are each separate. Similarly, the reason why the same or similar does not occur is also because of this meaning. ༈ Ārai au vṛddhiḥ. Ā Ār Ai Au are vṛddhi. Vṛddhi are four, and are the vṛddhi of the letter a.
Chinese
བ་ཨཱ་和， ṛ 字的增值为 ār， i 字的增值为 ai， u 字的增值为 au。舍弃 ā 字。i、ṛ、u 的增值也是 ai 等等那些而已。 ༈ Antya svarā diṣṭiḥ。结尾的元音等为 ṭi。 ṭi 称为：词干或名称的最后一个元音，以及，在等等的范畴中，如果存在无元音的结尾辅音，那也是，那被称为 ṭi。 ༈ Antyātabūrba udhā。从结尾之前为 upadhā。从结尾之前，即词干和名称的结尾有 h ṃ s 无元音，那么，它的前一个字母，没有被其他字母隔开的元音字母，那被称为 upadhā。例如，manas 和 rājan，manas 的 na 的生命 a 和结尾辅音 s 无元音结合称为 ṭi。rajan 的 ja 的生命 a 和结尾辅音 n 无元音结合称为 ṭi。下面出现“ṭi dbyi'o”，就像删除 as 和 an 一样。还有，如果出现“upadhā ring po'o”，就像 na 的生命的 a 变成长音，ja 的生命的 a 也变成长音一样。即使没有辅音的结尾辅音，对结尾的元音也做 ṭi 和 upadhā。然而，那样的大多数都只是说删除元音而已。 ༈ Asaṃyoga diba rohra svala ghuḥ。没有完全连接的等，短的是轻的。哪个字母的前面有两个重叠的有元音的 ha 字母，那个字母就变成重的。等等的范畴中，有语气的断音符号，以及随后的鼻音，即有头音符号的长音是重的，没有完全连接、断音符号和鼻音的短音是轻的。必须从口鼻两个部位发音，像分别收集鱼一样，被称为鼻音，这众所周知。此外，本论和注释认为所有字母都会产生鼻音的种类，这也是波你尼的观点。注释的一些版本中，此时也与共同点一致地解释了字母的出生处，如 a ku ha 和断音符号从喉咙发出等等。这样，第一品词汇的意义就解释完毕了。 ༈ 现在，连接，主要是将两个已经完成的词语，通过前后连接来连接的方式。一般来说，从词干中
English
ba ā and, the increase of the letter ṛ is ār, the increase of the letter i is ai, the increase of the letter u is au. Abandon the letter ā. The increase of i, ṛ, and u is also ai, etc., only those. ༈ Antya svarā diṣṭiḥ. The final vowel, etc., is ṭi. Ṭi is called: the last vowel of the stem or name, and, in the category of etc., if there is a final consonant without a vowel, that is also, that is called ṭi. ༈ Antyātabūrba udhā. From the end before is upadhā. From the end before, that is, if the end of the stem and name has h ṃ s without a vowel, then, the vowel letter before it, not separated by other letters, is called upadhā. For example, manas and rājan, the life a of na of manas and the final consonant s without a vowel combined are called ṭi. The life a of ja of rājan and the final consonant n without a vowel combined are called ṭi. Below, if "ṭi dbyi'o" appears, it is like deleting as and an. Also, if "upadhā ring po'o" appears, it is like the life a of na becoming a long sound, and the life a of ja also becoming a long sound. Even if there is no final consonant of the consonant, ṭi and upadhā are also made for the final vowel. However, most of those are just said to delete the vowel. ༈ Asaṃyoga diba rohra svala ghuḥ. Without complete connection, etc., the short one is light. Whichever letter has two overlapping vowel-bearing ha letters in front of it, that letter becomes heavy. In the category of etc., the accented break mark, and the subsequent nasal sound, that is, the long sound with a head mark is heavy, and the short sound without complete connection, break mark, and nasal sound is light. It must be pronounced from both the mouth and nose, like collecting fish separately, which is known to all as nasal sound. In addition, this treatise and commentary believe that all letters will produce the kind of nasal sound, which is also the view of Pāṇini. In some versions of the commentary, the place of birth of letters, such as a ku ha and the break mark coming from the throat, etc., is also explained in accordance with the common points at this time. In this way, the meaning of the first chapter of vocabulary has been explained. ༈ Now, connection mainly refers to the way of connecting two words that have already been completed by connecting them before and after. Generally speaking, from the stem,
English
A two are equally long. Draw them out separately. G+A is drawn to a short sound. B+Ā is drawn to a long sound. Ga-bākṣaḥ is accomplished. In Tibetan, this is "cow's eye," which is the name for a window. Batāyana is also said to be the path of the wind. In common speech, it is called jaroṣa or khirki. Similarly, go-indraḥ, A A become O Av, A I become E'o. Ga-vendraḥ is the lord of cattle, the chief of the herd. Go-ajinam, A O Av are drawn to be equally long. Ga-vājinaṃ is cowhide. These are examples of the nearby go sound, along with the distant akṣa, etc. Now, the scope of go, etc., will be explained. Sva-īriṇī is placed. First, ī is not connected to the preceding sva. A Ā agama. A I becomes E. Because the suffix A sees the long ī, it becomes E. Then, remembering what will come next, the A of sva is separated. Because it sees the distant E, it becomes Ekeśa-can. Drawn out, svairiṇī means a woman who does as she pleases, a prostitute. Akṣa-ūhiṇī is placed. The letter A A, because it sees the distant long ū, becomes O. The A of akṣa, seeing it, becomes Au. Drawn out, akṣauhiṇī is the name of a large army, a single division. As it is said: Ayutvañca nāga triguniśca rathaḥ lakṣantu yodhaḥ daśa lakṣa vājiṣaḍtriṃśatkoṭipatānavṛttaiḥ akṣauhiṇī nāma vidhīyate. In Tibetan: Ten thousand are elephants, three times chariots, one hundred thousand heroes, ten hundred thousand horses, thirty-six million foot soldiers. It is called akṣauhiṇī. It is said that the army of a universal monarch includes both human and non-human servants, or that the servants of Vaiśravaṇa and others, the eight classes of gods, have many such armies. The idea that there are eighteen such as kya seng bu and tab dka' is just an exceptional statement. Furthermore, pra-ūḍhaḥ. A A U becomes O, O and A become Au. Drawn out, prauḍhaḥ means a fat body, without fear, and stable. Furthermore, na vyaṃjanī svarāḥ saṃdheyaḥ. Consonants are not connected to vowels. Here, saying consonant only means that there is a consonant on the other side, not that it is lifeless. Whether it is a word, a name, a stem, or a suffix, the final vowel of the preceding and the initial vowel of the following are connected. The vowel that is in the front is not connected to the consonant in the back. Again