English
It is said that ྦུ་བྷཀྵཱ་ is accomplished by the pervasiveness of time. 阿བྷི, Nir, also from Vasa. 阿བྷི is, from the previous Bishati of Samudaya, becomes the name of the basic activity. Dharma 阿བྷི is Bisha, however some letters do not change. Ya Ya Sajni Aaya Smin Samjinim Nya 阿བྷི is Bisha. Like this, the previous Vasa and Bisha etc. are also related to activities, this is what others say. One should combine the activities of walking, food, wisdom and sound, and things without activities. For the meanings of walking, wisdom and food, and for the food of sound and things without activities, applying the agent of combination, i.e. the applier, will become the name of the activity. Things with the meaning of walking are: the young man who goes to the village, he, Yajni Datta, is said. Makes the young man Yajni Datta go to the village. Similarly, there are Yava Yati etc. Things with the meaning of wisdom are: Devadatta makes the young man understand the Dharma. Similarly, there are Veda Yata etc. The meaning of food is: the king makes the young man eat rice, similarly, there are Asha Yati etc. The activity of sound is: the teacher makes the young man learn the Vedas. Similarly, there are Shrava Yati etc. Things without activities are: Devadatta makes the young man come. Similarly, there are Shaya Mati etc. The combination with previous combination and separation, the combination with previous separation, also because it is not without the entity of walking, so the meaning of separation and combination is also the meaning of walking. Just like Nayati etc. Therefore, Mozayati, Tyajayati, Grahayati, Lambayati, Manam Gramam, Kanyam Hitam Devadattam Yajniyadattam, this is what some people say. Devadattina, this is what others say. Similarly, it should be regarded as the meaning of wisdom. The meaning of food etc. is to go and take near. Therefore, Darshayati, son, Chaitra, Maitra. Ghrapayati, Sparshayati etc., because it is only the meaning of senses and knowledge, so it will not change. Because the sound of wisdom grasps the form of consciousness, so for the special meaning of one's own knowledge, it will indeed change. Therefore, Smaramati, Vana Gulam, Kojilani Shakala etc. Through the action of the combiner, for things that are not ending with Ni, it is only the action of the agent, activity
Chinese
已经成就的再次开始，是决定的意义。这个的结合也变成业的名称，不是其他的。因此这里不变化：pācaya tyodanaṃ devadattena yajñadatta（梵文天城体，梵文罗马拟音，汉语字面意思）。“完全结合”是什么意思呢？gacchati devadattaḥ（梵文天城体，梵文罗马拟音，提婆达多去）。结合者的结合本身也是没有业的。gamayati 等等，是因为 brasthāpana 等等的意义。因此：gamayati devadattaṃ yajñadattaḥ（梵文天城体，梵文罗马拟音，夜叉达多使提婆达多去）。从那以外完全结合，tadā gamayati grāmaṃ depādattaṃ yajñadattena viṣṇumitra（梵文天城体，梵文罗马拟音，那时夜叉达多使提婆达多去村庄，毗湿奴弥陀罗），会变成那样。bahi 从驾驭而来。完全结合就是，bahati 完全结合变成业的名称，对于驾驭，一定是对结合的。bāhayati dhānyaṃ balībardān bāhīkaḥ（梵文天城体，梵文罗马拟音，巴希卡人驾驭谷物和牛）。“驾驭”是什么意思呢？bāhayati bhāraṃ devadattena yajñadattaḥ（梵文天城体，梵文罗马拟音，夜叉达多使提婆达多驾驭负担）。bhaṣi 从损害而来。bhaṣi 从 caura 等等总是具有 ṇi 的结尾，bhū 等等或者 caura 等等第二个与 ṇi 完全结合。bhaṣi 从损害而来进入 变成完全结合业的名称。bhaṣayati balībardān sasyaṃ gobālakaḥ（梵文天城体，梵文罗马拟音，牧童损害谷物和牛）。“损害”是什么意思呢？bhaṣayato danaṃ devadattena yajñadattaḥ（梵文天城体，梵文罗马拟音，夜叉达多使提婆达多损害食物）。对于先前成就的，这些是特别决定的意义。hṛ，kṛ 从也或者。harati 和 karoti 完全结合的结合变成业的名称。hārayati haraṃ devadattaṃ yajñadattaḥ（梵文天城体，梵文罗马拟音，夜叉达多使提婆达多拿走）。或者 devadattena。kārayati māṇavakaṃ kyaṭaṃ devadatteḥ（梵文天城体，梵文罗马拟音，提婆达多使童子做 kyaṭa）。或者 māṇavakena。abhyavahārayati puhraṃ modakaṃ pisā（梵文天城体，梵文罗马拟音，皮萨使儿子吃 modaka）。或者 butreṇa。dṛśi，abhi，vādi 等等从 taṃ ān 而来。dṛśi，abhi，vādi 等等完全结合的 taṃ ān 也变成完全结合业的名称。darśayatre nṛtyaṃ bṛtyān rājā（梵文天城体，梵文罗马拟音，国王使仆人展示舞蹈）。或者 bhṛtyaiḥ。同样地 darśayamānaḥ。abhi vādi 这个也或者被 ṇi 结尾抓住。因此 ṇi 完全结合第二个是：abhivāyate guruṃ devadatta yajñadattaḥ（梵文天城体，梵文罗马拟音，夜叉达多使提婆达多敬礼上师）。或者 devadattena。“taṃ ān”是什么意思呢？darśayati citraṃ devadattena yajñadattaḥ（梵文天城体，梵文罗马拟音，夜叉达多使提婆达多展示图画）。abhivādayati guruṃ mā
English
To start again with what has already been accomplished is the definitive meaning. The combination of this itself also becomes the name of the action, not of others. Therefore, it does not change here: pācaya tyodanaṃ devadattena yajñadatta (Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning). What does "complete combination" mean? gacchati devadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Devadatta goes). The combination of the combiner itself is also without action. gamayati and so on, is because of the meaning of brasthāpana and so on. Therefore: gamayati devadattaṃ yajñadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Yakshadatta makes Devadatta go). From that, completely combine beyond, tadā gamayati grāmaṃ depādattaṃ yajñadattena viṣṇumitra (Sanskrit Devanagari, Sanskrit Roman transliteration, then Yakshadatta makes Devadatta go to the village, Vishnu Mitra), it will become like that. bahi comes from driving. Complete combination is just that, bahati complete combination becomes the name of the action, for driving, it is definitely for combination. bāhayati dhānyaṃ balībardān bāhīkaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, the Bahika people drive grain and cattle). What does "driving" mean? bāhayati bhāraṃ devadattena yajñadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Yakshadatta makes Devadatta drive the burden). bhaṣi comes from harm. bhaṣi from caura and so on always has the ending of ṇi, bhū and so on or caura and so on the second one is completely combined with ṇi. bhaṣi comes from harm and enters becomes the name of the complete combination action. bhaṣayati balībardān sasyaṃ gobālakaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, the shepherd harms the grain and cattle). What does "harm" mean? bhaṣayato danaṃ devadattena yajñadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Yakshadatta makes Devadatta harm the food). For what has been accomplished before, these are particularly definitive meanings. hṛ, kṛ from also or. harati and karoti the combination of complete combination becomes the name of the action. hārayati haraṃ devadattaṃ yajñadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Yakshadatta makes Devadatta take away). Or devadattena. kārayati māṇavakaṃ kyaṭaṃ devadatteḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Devadatta makes the boy do kyaṭa). Or māṇavakena. abhyavahārayati puhraṃ modakaṃ pisā (Sanskrit Devanagari, Sanskrit Roman transliteration, Pisa makes the son eat modaka). Or butreṇa. dṛśi, abhi, vādi and so on come from taṃ ān. dṛśi, abhi, vādi and so on the complete combination of taṃ ān also becomes the name of the complete combination action. darśayatre nṛtyaṃ bṛtyān rājā (Sanskrit Devanagari, Sanskrit Roman transliteration, the king makes the servant show the dance). Or bhṛtyaiḥ. Similarly darśayamānaḥ. abhi vādi this is also caught by the ṇi ending. Therefore ṇi complete combination the second one is: abhivāyate guruṃ devadatta yajñadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Yakshadatta makes Devadatta salute the guru). Or devadattena. What does "taṃ ān" mean? darśayati citraṃ devadattena yajñadattaḥ (Sanskrit Devanagari, Sanskrit Roman transliteration, Yakshadatta makes Devadatta show the picture). abhivādayati guruṃ mā
Tibetan
་ཎ་བ་ཀེ་ན་ཡཛྙ་དཏྟཿ། དྲྀ་ཤི་ལས་ཐོབ་པ་རྣམས་པར་བཤད་པ་ལས་ཤཱ་ཀ་ཊཱ་ཡ་ནེ་ག་ཏི་ལ་སོགས་པའི་མདོར་དྲྀ་ཤ་ལས་བྱེད་པའི་ཕྱིར་རོ། །ཁཱ་དི། ཨ་དི། ཧྭཱ། ཤབྡཱ་ཡ་ནཱི། ཀྲནད་རྣམས་ཀྱི་མ་ཡིན་ནོ། །སྔ་མ་ཡིས་ཐོབ་པ་ལ་དགག་པའི་དོན་དུ་འདི་བརྗོད་དོ། །ཁཱ་ད་ཡ་ཏི་ལ་སོགས་པ་རྣམས་རབ་ཏུ་སྦྱོར་བའི་བྱ་བ་ལས་ཀྱི་མིང་ཅན་དུ་འགྱུར་ཏེ། ཁ་ད་ཡ་ཏོ་ད་ནཾ་དེ་བ་དཏྟ་ན་ཡཛྙ་དཏྟཿ། དེ་བཞིན་དུ་ཨཱ་ད་ཡ་ཏི། ཧྭཱ་བ་ཡ་ཏི། ཤབྡཱ་ཡ་ཡ་ཏི། ནཱ་ཡ་ཡ་ཏི། ཀྲནད་ཡ་ཏི། བྱ་བའི་ཁྱད་པར་ཡང་ངོ༌། །བྱ་བའི་ཁྱད་པར་གང་ཡིན་པ་དེ་ཡང་ལས་ཀྱི་མིང་དུ་འགྱུར་ཏེ། མནྡཾ་ནུ་ད་ཏི། འདི་མ་ནིང་ཉིད་དེ། གཅིག་གི་ཉིད་དང་བྱ་བ་གཅིག་ཉིད་དང་བརྟགས་ཀྱང་འཇིག་རྟེན་ལ་བརྟེན་པའི་ཕྱིར་རོ། །སྒྲུབ་བྱེད་མཆོག་བྱེད་པའོ། །བྱེད་པ་པོས་བྱ་བསྒྲུབ་པ་ལས་སྒྲུབ་བྱེད་མཆོག་ཉིད་ཀྱིས་བརྗོད་པར་འདོད་པ་དེ་བྱེད་པ་པོ་དང་བྱེད་པའི་མིང་ཅན་དུ་འགྱུར་ཏེ། དཱ་ཏྲེ་ཎ་ལུ་ན་ཏི། བྱེད་པ་རབ་ཏུ་བསྟན་པ་ནི་བྱེད་པ་ལ་འང་ངོ་ཞེས་པ་དེ་ལྟ་བུ་ལ་སོགས་པ་རྣམས་སོ། །དི་པ་ལས་ལས་ཡང་ནའོ། །དཱི་བྱ་ཏི་ལས་རབ་ཏུ་སྦྱོར་བ་གང་སྒྲུབ་བྱེད་མཆོག་དེ་ལས་ཀྱི་མིང་དུ་ཡང་ན་འགྱུར་ཏེ། ཨཀྵཱན་དཱི་བྱ་ཏི། ཨཀྵཻརྡི་བྱ་ཏི། ཨཀྵེ་ཥུ་དཱི་བྱ་སྟེ་ཞེས་པ་ལ་ སོགས་པ་ཡང་གཞི་ལ་སོགས་པ་བརྗོད་པར་འདོད་པ་ལའོ། །གང་གི་ཕྱེད་དུ་ཡིན་པ་ད་དང་དེ་ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པའོ། །བྱེད་པ་པོས་གང་ལ་ཡང་དག་པར་མཆོད་པ་དང་རྗེས་སུ་འཛིན་པར་འདོད་པས་རབ་ཏུ་སྦྱིན་བར་བྱེད་པ་དེ་བྱེད་པ་པོ་དང་དེ་ཞེས་པ་ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པའི་མིང་དུ་འགྱུར་རོ། །ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པ་སྨོས་པ་ས་འདིར་མི་འགྱུར་ཏེ། ར་ཛ་ཀ་སྱ་བསྟྲཾ་ད་དཱ་ཏི། གྷུ་ཏཿ། པྲྀཥྛཾ་ད་དཱ་ཏི། ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པ་བསྟན་པ་ནི། ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པ་ལ་དེ་བྷྱཱམ་བྷྱས་ཞེས་པ་དེ་ལྟ་བུ་ལ་སོགས་པ་རྣམས་སོ། །སྲེད་པའི་དོན་དང་བྱེད་པ་པོ་དགའ་བ་ཡང་ངོ༌། །སྲེད་པའི་དོན་རྣམས་དང་བྱེད་པ་པོ་དགའ་བ་གང་ཡིན་པ་དེ་བྱེད་པ་པོ་དང་ཡང་དག་པར་རབ་ཏུ་སྦྱིན་པའི་མིང་དུ་འགྱུར་ཏེ། དེ་བ་དཏྟཱ་ཡ་རོ་ཙ་ཏེ་མོ་ད་ཀཿ། དེ་བ་དཏྟཱ་ཡ་སྭ་ད་ཏེ་མོ་དཀཿ། སྲེད་པའི་དོན་རྣམས་ཀྱི་ལས་མེད་པ་རྣམས་སོ་ཞེས་བརྗོད་པར་བྱའོ། །དེས་ན་འདིར་མི་འགྱུར་ཏེ། མོ་ད་ཀ་མ་བྷི་ལ་ཥ་ཏི་དེ་བ་དཏྟཿ། ཡང་འདོད་པའི་དོན་ཉིད་ཀྱི་ཕྱིར་རོ། །གལ་ཏེ་འདིར་རང་གི་དོན་ལ་འདོད་པ་དེར་ཀེ་བ་ཡཾ
Chinese
那哇给那亚吉那达达，在阐述从“德里希”获得的内容时，在夏嘎达亚那嘎底等经文中，因为“德里希”是起作用的。卡迪，阿迪，伙，夏布达亚尼，克然德等不是。为了否定前者所获得的，才说这个。卡达亚底等变成与完全连接的行为相关的业之名，如卡达亚多达囊 德瓦达达那亚吉那达达。同样地，阿达亚底，伙哇亚底，夏布达亚亚底，那亚亚底，克然德亚底。行为的差别也是。行为的差别是什么，那也变成业之名，如曼当努达底。这是中性，即使考察一个的自性和一个行为的自性，也是因为依赖于世间。是成办者殊胜的作者。作者从所作之事中，想要用成办者殊胜的自性来表达，那变成作者和作者之名，如达卓那鲁那底。彻底显示作者，如“对于作者也是”等等。从“迪巴”来说，也是业。从“迪亚底”来说，凡是完全连接的成办者殊胜，那也变成业之名，如阿夏迪亚底，阿夏迪亚底，阿夏休迪亚底等，也是想要表达基础等的时候。凡是谁的一半，达和德也是完全地彻底给予。作者想要对谁完全地供养和随顺，因此彻底给予，那变成作者和“德”这个完全彻底给予之名。说到完全彻底给予，这里不变成，如拉匝嘎夏巴斯创达达底，格伙达，布日师创达达底。显示完全彻底给予是，如对于完全彻底给予“德比亚姆比亚斯”等等。贪求之义和作者欢喜也是。凡是贪求之义和作者欢喜，那变成作者和完全彻底给予之名，如德瓦达达亚若匝德莫达嘎，德瓦达达亚斯瓦达底莫达嘎。应当说，贪求之义的没有业者们。因此，这里不变成，如莫达嘎玛比拉夏底德瓦达达。又是仅仅欲望之义的缘故。如果这里是自己义的欲望，那么给哇扬
English
ṇaba kena yajñadattaḥ. While explaining what is obtained from dṛśi, in the sūtras such as śākaṭāyane gati, because dṛśi is the one that acts. Khādi, ādi, hvā, śabdāyanī, kranda, etc. are not. This is said to negate what is obtained by the former. Khādayati, etc. become names of action related to the act of complete connection, such as khādayato danaṃ devādattanā yajñadattaḥ. Similarly, ādayati, hvāvayati, śabdāyayati, nāyayati, krandayati. The difference in action is also there. Whatever the difference in action is, that also becomes the name of action, such as mandaṃ nudati. This is neuter, and even if the nature of one and the nature of one action are examined, it is because it depends on the world. It is the excellent accomplisher. When the agent wants to express the accomplishment by the excellent nature of the accomplisher from the action performed, that becomes the name of the agent and the actor, such as dātreṇa lunāti. Thoroughly showing the agent, such as "for the agent also," etc. From "dipa," it is also action. From "dībyati," whatever completely connects the excellent accomplisher, that also becomes the name of action, such as aśān dībyati, aśair dībyati, aśeṣu dībyati, etc., also when one wants to express the base, etc. Whoever's half it is, da and de also completely and thoroughly give. The agent wants to completely offer and follow whoever, therefore thoroughly gives, that becomes the name of the agent and "de," which is the name of complete and thorough giving. Speaking of complete and thorough giving, it does not become here, such as rājakasya vastraṃ dadāti, ghṛtaḥ, pṛṣṭhaṃ dadāti. Showing complete and thorough giving is, such as "de bhyām bhyas" for complete and thorough giving, etc. The meaning of craving and the agent's joy are also there. Whatever the meaning of craving and the agent's joy, that becomes the name of the agent and complete and thorough giving, such as devādattāya rocate modakaḥ, devādattāya svadate modakaḥ. It should be said that those who have no action of the meaning of craving. Therefore, it does not become here, such as modakaṃ abhilāṣati devādattaḥ. Also, it is only for the meaning of desire. If here is the desire for one's own meaning, then ke vayaṃ.