Chinese
对于反义词，事物用“ཏུ་མ་”表示，是为了那个目的。为了那个目的而明显表达时，从词根等处不会变成“ཏུ་མ་”，如“བྷོཀྟུཾ་བྲ་ཛ་ཡི་ཏེ།”（bhoktuṃ bra ja yi te，梵文罗马转写），“བ་ཋི་ཏུཾ་བྲ་ཛ་ཏི།”（ba ṭhi tuṃ bra ja ti，梵文罗马转写），“ཨུཥྚུཾ་ཙཀྵུཿ།”（uṣṭuṃ ca kṣuḥ，梵文罗马转写），“ཡོདྷུཾ་དྷ་ནུཿ།”（yo dhuṃ dha nuḥ，梵文罗马转写），“ཀྵ་ལོ་བྷོཀྟུཾ།”（ṣa lo bhoktuṃ，梵文罗马转写），“ས་མ་ཡོ་བྷོཀྟུཾ།”（sa ma yo bhoktuṃ，梵文罗马转写），“བེ་ལཱ་བྷོཀྟུཾ།”（be lā bhoktuṃ，梵文罗马转写）。那个目的就是指这个是为了那个意义，或者为了这个目的，那个意义就是目的。如同二者一样，“ཨུཏ་”的声音在这里被词根所支配，词根本身的意思是“པ་རཱ་མྲྀ་ཥྱ་ཏེ།”（pa rā mṛ ṣya te，梵文罗马转写）。那个本身就是自性。因此，这里为什么不会改变呢？因为“ཏ་ཏྲ་ཛཱི་བི་ཥྱ་ཏེ།”（ta tra dzī bi ṣya te，梵文罗马转写），“མེ་ཡེ་ཏི་གཙྪ་མི་བྷིཀྵ་ཏ་ཨི་ཏྱ་སྱ་”（me ye ti gatscha mi bhi ṣa ta i tya sya，梵文罗马转写）的声音是为了那个目的而明确说明的缘故。那么，怎么样呢？“པཱ་ཀཱ་ཡ་བྲ་ཛ་ཏི།”（pā kā ya bra dza ti，梵文罗马转写），“བཀྐ་ཡེ་བྲ་བྲ་ཛ་ཏི་”（bakka ye bra bra dza ti，梵文罗马转写）呢？第四品是为了那个目的而说的。如“ཀཱ་ར་ཀོ་བྲ་ཛ་ཏི།”（kā ra ko bra dza ti，梵文罗马转写），“ཧཱ་ར་ཀོ་པྲ་ཛ་ཏི།”（hā ra ko pra dza ti，梵文罗马转写），“ཀཱཎཱ་ལ་བོ་བྲ་ཛ་ཏི།”（kā ṇā la bo bra dza ti，梵文罗马转写），“གོ་དཱ་ཡོ་བྲ་ཛ་ཏི་”（go dā yo bra dza ti，梵文罗马转写）等等，都是通过彻底的行动来理解为了那个目的的行为，而不是从声音上理解。对于那个，共同做出的“བུ་ཎ་”等存在本身并没有被象征。在段落的第一个结尾处，通过分开来说明不是第四品，在意义上是不合理的。那个目的就是那个方法和从方法中产生的，那个也是行为和行为者。然而，仅仅是关系，事物是指后面的意义。时间的差别已经说完了。这是萨度基尔蒂的妙音语法，吉祥的卡林嘎的自在菩提心的地区的老师，国王的化身所作的八千颂释论中第二品的第三节结束。也是行为者用“གྷཉ་”表示。对于事物和行为者，从词根中很多都变成“གྷཉ་”，对于事物如“པཱ་ཀཿ།”（pā kaḥ，梵文罗马转写），“ཏྱཱ་གཿ།”（tyā gaḥ，梵文罗马转写），“རཱ་གཿ།”（rā gaḥ，梵文罗马转写）。对于行为者和名称，也应该用这一节来证明，如使之生病，所以是“རོ་གཿ།”（ro gaḥ，梵文罗马转写），使之接触，所以是“སྤཪྴཿ།”（spar śaḥ，梵文罗马转写），是疾病的差别。通过时间的差别而行进，所以是“སཱ་རཿ།”（sā raḥ，梵文罗马转写），是坚固的意思。通过这个而行进，所以是“པཱ་རཿ།”（pā raḥ，梵文罗马转写），是力量。如“ཨཱ་ཏཱི་སཱ། ར།”（ā tī sā，ra，梵文罗马转写），是疾病。“བི་སཱ་རཿཉའོ།”（bi sā raḥ ña o，梵文罗马转写）。彻底地吃，所以是“པྲ་ཤཿ།”（pra śaḥ，梵文罗马转写）。通过这个而尊敬，所以是“དཱ་རཱཿ།”（dā rāḥ，梵文罗马转写）。通过这个而弯曲，所以是“ཛཱ་རཿ།”（dzā raḥ，梵文罗马转写）。对于不是名称的也...
English
For antonyms, things are expressed with "ཏུ་མ་", which is for that purpose. When explicitly expressing for that purpose, it will not change from the root, etc., to "ཏུ་མ་", such as "བྷོཀྟུཾ་བྲ་ཛ་ཡི་ཏེ།" (bhoktuṃ bra ja yi te, Sanskrit Roman transliteration), "བ་ཋི་ཏུཾ་བྲ་ཛ་ཏི།" (ba ṭhi tuṃ bra ja ti, Sanskrit Roman transliteration), "ཨུཥྚུཾ་ཙཀྵུཿ།" (uṣṭuṃ ca kṣuḥ, Sanskrit Roman transliteration), "ཡོདྷུཾ་དྷ་ནུཿ།" (yo dhuṃ dha nuḥ, Sanskrit Roman transliteration), "ཀྵ་ལོ་བྷོཀྟུཾ།" (ṣa lo bhoktuṃ, Sanskrit Roman transliteration), "ས་མ་ཡོ་བྷོཀྟུཾ།" (sa ma yo bhoktuṃ, Sanskrit Roman transliteration), "བེ་ལཱ་བྷོཀྟུཾ།" (be lā bhoktuṃ, Sanskrit Roman transliteration). That purpose means that this is for that meaning, or for this purpose, that meaning is the purpose. Like the two, the sound of "ཨུཏ་" is governed by the root here, and the meaning of the root itself is "པ་རཱ་མྲྀ་ཥྱ་ཏེ།" (pa rā mṛ ṣya te, Sanskrit Roman transliteration). That itself is the nature. Therefore, why doesn't it change here? Because the sound of "ཏ་ཏྲ་ཛཱི་བི་ཥྱ་ཏེ།" (ta tra dzī bi ṣya te, Sanskrit Roman transliteration), "མེ་ཡེ་ཏི་གཙྪ་མི་བྷིཀྵ་ཏ་ཨི་ཏྱ་སྱ་" (me ye ti gatscha mi bhi ṣa ta i tya sya, Sanskrit Roman transliteration) clearly explains for that purpose. So, how about "པཱ་ཀཱ་ཡ་བྲ་ཛ་ཏི།" (pā kā ya bra dza ti, Sanskrit Roman transliteration), "བཀྐ་ཡེ་བྲ་བྲ་ཛ་ཏི་" (bakka ye bra bra dza ti, Sanskrit Roman transliteration)? The fourth chapter speaks for that purpose. For example, "ཀཱ་ར་ཀོ་བྲ་ཛ་ཏི།" (kā ra ko bra dza ti, Sanskrit Roman transliteration), "ཧཱ་ར་ཀོ་པྲ་ཛ་ཏི།" (hā ra ko pra dza ti, Sanskrit Roman transliteration), "ཀཱཎཱ་ལ་བོ་བྲ་ཛ་ཏི།" (kā ṇā la bo bra dza ti, Sanskrit Roman transliteration), "གོ་དཱ་ཡོ་བྲ་ཛ་ཏི་" (go dā yo bra dza ti, Sanskrit Roman transliteration) etc., all understand the action for that purpose through thorough action, not from the sound. For that, the existence of the commonly made "བུ་ཎ་" etc. is not symbolized. At the first end of the paragraph, it is unreasonable in meaning to explain that it is not the fourth chapter by separating it. That purpose is that method and what arises from the method, and that is also the action and the actor. However, only the relationship, the thing refers to the later meaning. The difference of time has been said. This is the grammar of Sadhu Kirti's Manjushri, the teacher of the area of the auspicious Kalinga's free Bodhicitta, the eighth thousand-verse commentary composed by the king's incarnation, the third section of the second chapter ends. Also, the actor is expressed with "གྷཉ་". For things and actors, many from the root become "གྷཉ་", for things such as "པཱ་ཀཿ།" (pā kaḥ, Sanskrit Roman transliteration), "ཏྱཱ་གཿ།" (tyā gaḥ, Sanskrit Roman transliteration), "རཱ་གཿ།" (rā gaḥ, Sanskrit Roman transliteration). For actors and names, it should also be proved with this section, such as causing illness, so it is "རོ་གཿ།" (ro gaḥ, Sanskrit Roman transliteration), causing contact, so it is "སྤཪྴཿ།" (spar śaḥ, Sanskrit Roman transliteration), which is the difference of disease. Going through the difference of time, so it is "སཱ་རཿ།" (sā raḥ, Sanskrit Roman transliteration), which means firm. Going through this, so it is "པཱ་རཿ།" (pā raḥ, Sanskrit Roman transliteration), which is strength. Such as "ཨཱ་ཏཱི་སཱ། ར།" (ā tī sā, ra, Sanskrit Roman transliteration), which is disease. "བི་སཱ་རཿཉའོ།" (bi sā raḥ ña o, Sanskrit Roman transliteration). Eating thoroughly, so it is "པྲ་ཤཿ།" (pra śaḥ, Sanskrit Roman transliteration). Respecting through this, so it is "དཱ་རཱཿ།" (dā rāḥ, Sanskrit Roman transliteration). Bending through this, so it is "ཛཱ་རཿ།" (dzā raḥ, Sanskrit Roman transliteration). Even for non-names...
Chinese
诶，因此布施是达雅（梵文：Dāyaḥ，梵文罗马拟音：Dāyaḥ，汉语字面意思：布施）。获得是因为拉巴（梵文：Lābhaḥ，梵文罗马拟音：Lābhaḥ，汉语字面意思：获得）。是为了完全衡量。用数字完全衡量，从词根变གྷཉ་，阿卡斯塔杜拉尼施嚓雅（梵文：Akastaṇḍulaniścayaḥ，梵文罗马拟音：Akastaṇḍulaniścayaḥ，汉语字面意思：未确定）。因为对二做了，对扎做了，对多做了返回。诶嘎迪洛嚓提。德西提。阿斯塔达夏帕拉提雅雅哈。蓬嚓巴达瓦哈。这个词是否定的意思。从应而来。གྷཉ་变化，是阿嚓的特殊。阿迪亚颜玛迪雅雅哈。或者说是迪亚雅德。肯定是全部布施，西达也可以。从应而来，肯定是全部布施，གྷཉ་变化，那也是西达也可以。从此，使之接近阅读，因此是乌帕迪亚亚。西本身是迪帕的成就之义。乌帕迪亚伊。乌帕迪亚亚。从希利而来，风，颜色，瓦拉纳等。གྷཉ་变化，是阿布的特殊。夏拉哈。是风。夏拉哈。是颜色。克里希纳夏拉哈。是鹿。高里瓦克里达尼夏拉哈。普拉耶纳西西热克里夏哈。这些是什么意思呢？夏拉哈。从近变，从如而来。གྷཉ་变化，桑拉斯瓦哈。怎么样？拉瓦哈，因为很多一般都放出了。玉，杜，竹也可以。གྷཉ་གྷཉ་变化，雅瓦哈。亚瓦哈。达瓦哈。达瓦哈。扎瓦哈。扎瓦哈。从桑而来。玉，杜，竹而来。གྷཉ་变化，桑雅瓦哈。桑达瓦哈。桑扎瓦哈。桑扎瓦哈。从毕而来，休休而来。གྷཉ་变化，毕夏瓦哈。毕休瓦 瓦哈。毕是什么意思呢？休瓦哈。休瓦哈。从希利布而来，没有近变而来。གྷཉ་变化，是阿嚓和业的特殊。休雅哈。巴瓦哈。怎么样？普拉巴瓦哈。毕巴瓦哈。阿努巴瓦哈，因为是从扎等的集合而来。从尼也可以。གྷཉ་变化，纳雅哈。纳雅哈。没有近变，就是说，普拉纳雅哈。乌达和阿巴等。从尼གྷཉ་变化，乌纳雅哈。阿巴纳雅哈。怎么样？乌纳雅哈，因为是从普拉等的集合而来。从巴里而来，为了珠宝。从纳雅德གྷཉ་变化，巴里纳耶纳夏里纳汉迪。丢达是什么意思呢？巴里纳雅哈。从昂而来，为了扎瓦。从纳雅德གྷཉ་变化，阿纳雅哈。从普拉而来，杜，竹，休而来。གྷཉ་变化，普拉斯塔瓦哈。普拉扎瓦哈。普拉斯拉瓦哈。普拉是什么意思呢？普拉瓦哈。怎么样？嘎尔瓦普拉瓦哈，因为很多
English
Hey, therefore giving is Dāyaḥ (Sanskrit: Dāyaḥ, Romanized Sanskrit: Dāyaḥ, literal Chinese meaning: giving). Obtaining is Lābhaḥ (Sanskrit: Lābhaḥ, Romanized Sanskrit: Lābhaḥ, literal Chinese meaning: obtaining). It is for complete measurement. Measuring completely with numbers, from the root changes to ghanya, Akastaṇḍulaniścayaḥ (Sanskrit: Akastaṇḍulaniścayaḥ, Romanized Sanskrit: Akastaṇḍulaniścayaḥ, literal Chinese meaning: undetermined). Because it was done to two, it was done to zha, it was done to many and returned. Ekaṭilochiti. Dveśutī. Aṣṭādaśapratyayāḥ. Poñcapadvavāḥ. This word means negation. From ing comes. Ghanya changes, it is a special of aca. Adhyayana madhyāyaḥ. Or it is said dhyāyate. It is certain to give all, śita is also possible. From ing comes, it is certain to give all, ghanya changes, that is also ṣhita is also possible. From this, it makes it close to reading, therefore it is upādhyāya. Śi itself is the meaning of the accomplishment of dīpa. Upādhyāyi. Upādhyāyā. From śrī comes, wind, color, varaṇa etc. Ghanya changes, it is a special of ab. Śāraḥ. It is wind. Śāraḥ. It is color. Kṛṣṇaśāraḥ. It is deer. Gaurīvākr̥tani śāraḥ. Prāyeṇa śiśire kṛśaḥ. What do these mean? Śāraḥ. From near change, from ru comes. Ghanya changes, saṁrasvāḥ. How is it? Rāvaḥ, because many are generally released. Yu, du, dru are also possible. Ghanya ghanya changes, yāvāḥ. Yavāḥ. Dāvāḥ. Davāḥ. Drāvāḥ. Drāvaḥ. From saṁ comes. Yu, du, dru comes. Ghanya changes, saṁyāvāḥ. Saṁdāvāḥ. Saṁdrāvāḥ. Saṁdrāvaḥ. From bi comes, śuśru comes. Ghanya changes, biśāvāḥ. Biśrāvaḥ. Vāḥ. What does bi mean? Śavāḥ. Śravaḥ. From śrībhū comes, without near change comes. Ghanya changes, it is a special of aca and karma. Śrāyaḥ. Bhāvaḥ. How is it? Prabhāvaḥ. Bibhāvaḥ. Anubhāvaḥ, because it comes from the collection of zha etc. From nī also. Ghanya changes, nāyaḥ. Nayaḥ. Without near change, that is to say, prāṇāyaḥ. Uda and apa etc. From nī ghanya changes, unnāyaḥ. Apānāyaḥ. How is it? Unnāyaḥ, because it comes from the collection of pra etc. From pari comes, for jewels. From nayati ghanya changes, pariṇāyena śārīna hanti. What does dyuta mean? Pariṇayaḥ. From āṁ comes, for drāva. From nayati ghanya changes, ānāyaḥ. From pra comes, stu, dru, śru comes. Ghanya changes, prastāvaḥ. Pradrāvaḥ. Prasrāvaḥ. What does pra mean? Pravaḥ. How is it? Garbhaprāvaḥ, because many
Chinese
哦，因为是一般的缘故。尼尔，阿毗拉斯，普，卢拉斯索。迦雅变成尼什帕瓦，尼如拉，巴赫拉比吉图什普拉杜苏普拉斯等，因此是沙本身。阿毗拉瓦。尼，邬德拉斯格里拉斯索。迦雅变成尼嘎，婆罗门的孩童。温嘎拉，尼邬德拉斯是什么呢？嘎拉，克里拉斯索瓦拉哦。邬德拉斯之外迦雅变成尼嘎拉，索瓦哦。邬特嘎拉，索瓦哦。索拉是什么呢？布肖尔嘎拉，尼瓦拉哦，这是许多词的词缀，索瓦拉本身。尼瓦拉，女儿哦。扩展的是毗拉斯，对于非声音的是斯特里拉斯索。毗拉斯之外斯特里纳蒂，对于非声音的境地，扩展显现表达，迦雅变成帕塔斯亚维斯塔拉。对于非声音的是什么呢？帕克斯亚维斯塔拉，对于组合的名字哦。对于组合的名字的境地，斯特里纳蒂之外迦雅变成普拉斯塔拉，花环哦。阿斯塔拉，花环哦。维什塔拉，花环哦。毗拉斯斯特里对于名字哦，这是沙本身。维瑞当。这里是组合被掌握。歌曲等的分类被掌握，咒语不是，因为婆罗门的名字被掌握。普拉斯对于非供养哦。斯特里纳蒂之外迦萨变成香沙普拉斯塔拉。对于供养则是巴赫。普拉斯塔拉。邬德拉斯希里拉斯也可以。对于歌曲变成邬察雅，邬察拉雅。邬德拉斯是什么呢？普拉希拉雅。普玉，竹拉斯索。邬德拉斯之外迦雅变成，普表示普尼亚和蓬两个共同掌握。邬特帕瓦，邬迪雅瓦。邬德拉斯本身，帕瓦。安匝拉斯对于非水哦。邬德前缀的阿匝拉斯迦萨变成格里同嘎，泰洛邦嘎。对于非水的是什么呢？格拉哈拉斯索。邬德前缀之外迦雅变成，因为非常执持，所以邬德格拉哈。邬德拉斯是什么呢？格拉哈萨姆拉斯拳头哦。格拉哈拉斯迦雅变成阿霍马拉斯亚桑格拉哈。拳头显示束缚的意思哦。对于拳头是什么呢？桑格拉哈索瓦等。尼，阿瓦拉斯对于喜悦哦。格拉希拉斯迦雅变成纳格拉哈斯德比沙拉布亚特。阿瓦格拉哈。呵斥是对于贱民等粗暴的言语显现表达哦。对于呵斥是什么
English
Oh, because it is general. Nir, Abhilas, Pu, Lulas So. Ghanya becomes Nishpava, Nirura, Bahiravichitushpradusupras, etc., therefore it is Sha itself. Abhilava. Ni, Udlas Grilas So. Ghanya becomes Niga, a Brahmin child. Ungara, Ni Udlas what is it? Gara, Krilas Sovala Oh. Beyond Udlas, Ghanya becomes Nikara, Sova Oh. Utkara, Sova Oh. What is Sola? Bushorka Ra, Nivara Oh, this is a prefix for many words, Sova itself. Nivara, daughter Oh. Expanding is Vilas, for non-sound it is Strilas So. Beyond Vilas, Strinati, for the realm of non-sound, expansion manifests expression, Ghanya becomes Patasya Vistara. What is non-sound? Pakyasya Vistara, for the name of combination Oh. For the realm of the name of combination, beyond Strinati, Ghanya becomes Prastara, garland Oh. Astara, garland Oh. Vishtara, garland Oh. Vilas Stri for the name Oh, this is Sha itself. Vrttam. Here, the combination is grasped. The classification of songs, etc., is grasped, not the mantra, because the name of Brahmin is grasped. Pras for non-offering Oh. Beyond Strinati, Ghasa becomes Shamsha Prastara. For offering it is Bahi. Prastara. Udlas Shirilas can also be. For songs it becomes Ucchaya, Ucchraya. What is Udlas? Prashraya. Puyu, Drulas So. Beyond Udlas, Ghanya becomes, Pu means that Punya and Punga are both commonly grasped. Utpava, Udyava. Udlas itself, Pava. Anzalas for non-water Oh. Ud prefix of Azalas Ghasa becomes Ghritonga, Tailobanga. What is non-water? Grahalas So. Beyond Ud prefix, Ghanya becomes, because of very holding, therefore Udgraha. What is Udlas? Grahasamlas fist Oh. Grahalas Ghanya becomes Aho Mallasya Sangraha. The fist shows the meaning of binding Oh. What is for the fist? Sangraha Sova etc. Ni, Avalas for joy Oh. Grahi Ghanya becomes Nagrahasthe Bhishala Bhuyat. Avagraha. Scolding is the manifestation of harsh words for the untouchables, etc. What is for scolding