English
Yāṣṭīkāḥ. Yāṣṭākiḥ. Asti nāsti. It is said to be that which possesses observation. From asti and others, if it has the meaning of "possessing this," it changes to ṭhaka. Possessing this existence is āstikaḥ. nāstikaḥ. Skal pa is the virtue and non-virtue previously done. Possessing this is daiṣṭe kaḥ. It is said to be empty of the actions of gods and men. Whoever possesses it is not fallen to the extreme of measure. Because the sound of deṣṭā is shown to be the meaning of measure. From nature. From the object of nature, from the edge of the first, for the meaning of "this of that," it changes to ṭhaka. The nature of this object pūpa is āpūpikaḥ. pāruṣikaḥ. ākrośikaḥ. kāruṇikaḥ. Relying entirely on possessing fruit is nature. From cchatra and others, aṇ. From all natures, it changes to the meaning of "this." Because the nature of this is like an umbrella, it is the nature of an umbrella. Cchatraḥ. How an umbrella is for heat and suffering. Similarly, protecting and being the cause of happiness. The student also conceals the teacher's faults and becomes the cause of happiness, so it becomes the nature of an umbrella. Similarly, śaiṣaḥ. tapasaḥ. cauraḥ. This is another cause of laṇa. Cchatraḥ. Śaśī. Bhiṣ. Dhuṣā. Purotsura. Udsthāna. Kṛkarma. Viśvadhā. Tapasa. Satya. Anṛta. Viśika. Sthā. This sound of sthā holds the end of the previous number, such as anta and bra. Therefore, antathā. Upasthā. Susthā. From ekānya and others, from karma and adhyayana vṛtta. From ekānya and others, from karma and the end of faith, it changes to ṭhaka for the object of "this." That is, if ekānya and others enter the object of adhyayana. This enters into the nature of not reading the distorted form when especially uttering the karma of ekaṃnyataka, which is ekānyakiḥ. driyanīkiḥ. eka granthikaḥ. eka rūpikaḥ. Depending on reading correctly at the time of complete examination, it becomes the karma of another. The nature of not reading is obtained from the power of thoroughly combining the distorted form itself. What is adhyayana? From ekamanyata, it goes to distortion. From the former word of many acas, than. From the former word of many acas, from enya and others, it changes to than. If that.ེ་ from the verb changes to entering. Other than this, the derivation of twelve words, what enters is: द्वि's meaning. त्रयो's meaning. भष्य changes to हित's meaning. From the end of the first word, when expressing the meaning of "this", it changes to ठक्. For this, what benefits पूप is: आपूपिकः. शाष्कुलिकः. From the object of giving, for certain giving and completely complete giving. From the object of giving, from the end of the first word, for the understanding of certain combination and the manifest expression of completely complete giving, it changes to ठक्. For this, giving the best food, what is certainly combined is: आग्रभोजनिकः. प्राथमफलिकः. अपूपिकः. शाणिकः. मांसौदनिकः. Certain combination is a certain thing, and that is also the specialty of the object of giving. From ओदन it changes to ठट्. It changes to giving food for this, what is certainly combined is: शौल्कशालिकः. दौवारिकः. Certain combination is for doing this especially. From the end of आगार it changes to ठन्. From the end of the seventh word, for certain combination it changes to. དེ་ बागारिकः. कोष्ठगारिकः. From being a place, for reading. For the expression of not being a place and time, from the end of the seventh word, for the manifest expression of reading, it changes to ठक्. What is read in the graveyard is: शमशानिकः. चारुष्पठिका. From not being time is: चातुर्दशिकः. आमावास्यिकः. From not being place and time, what is this? श्रुघ्नेऽधीते. पूर्वाह्नेऽधीते. Here, the place and time of prohibiting derivation is: it is hoped that it is not place and time, just like one should not eat and one should not know. As it is said: one should not read in the graveyard, just like the edge of the village, nor is it the livestock pen. Not climbing trees and horses. Not donkeys, mules, elephants. The eighth day will destroy the Khenpo, the fourteenth will destroy the disciple, the fifteenth will destroy wisdom, the first will destroy everything. Therefore, one should completely abandon those. Announcing at the time, at the time that is not time. Anyone who reads wisdom, in that way will destroy lifespan and wisdom, fame and wealth. Such and so on, widely spoken. From the end of कठिन, from प्रस्तार and संस्थान, naming is done. कठिन The end of the seventh word and प्रस्तार and संस्थान etc., for the meaning of performing naming, it changes to ठक्. What is named with hard light is: पांशकठिनकः. चाक्रथिनི་ཀཿ. བ་རུ་ཌ་ etc. are explicit expressions. པྲཱ་སྟཱ་རི་ཀཿ. སཱཾ་སྠཱ་ནཱི་ཀཿ. Nikata etc. abide in asceticism. From Nikata etc., because of abiding in the meaning of making asceticism realized, it changes to ཋཀ་. Abiding in Nikata is ནཻ་ཀ་ཊི་ཀཿ. It is said in the treatises that abiding in a place far from the village is called a solitary place. A monk who constantly practices this is explicitly called ནཻ་ཀ་ཌི་ཀ་. ཤྨཱ་ཤཱ་ནི་ཀཿ. བཱརྐཱ་མཱུ་ལི་ཀཿ. ཨཱ་བྱ་བ་ཀཱ་ཤི་ཀཿ. ཨཱ་བས་ཐི་ཀཿ. ཨ་བ་ས་ཐི་ཀ་ is another one. ན་ཀཊ། ཤྨཱ་ཤཱ་ན། བྲྀཀྵ་མཱུ་ལ། ཨ་བྷྱ་བ་ཀཱ་ཤ་།ཨ་བ་ས་ཐ་ is filling the end of ཋཀའི་. From ཧི་ཏ་, above is ཡ་ཏ. It should be known that from ཧི་ཏ་, that is, from any meaning above the correct proclamation, it will change to ཡ་ཏ. From ཏཱིརྠ་, the same as before. For the meaning of abiding, from the seventh case ending it changes to ཡཏ་. Abiding in the same way as the heretics is ས་ཏཱིརྠྱཿ, which is the only guru. The same refers to directions etc., which are its objects. Because it purifies like the lips, it is a heretic, that is, proclaiming the teacher guru. From ཨུ་ད་ར་, for Ushingrata. The same as before, from ཨུ་ད་ར་, for the meaning of Ushingrata, it changes to ཡཏ་. Obtaining the same stomach is སམཱ་ནོ་དརྻཿ. སོ་དརྻཿ. By analyzing names, castes, stomachs, forms, dharmas, places, colors, groups and categories etc., ས་མཱ་ན་ is transformed into སྶ. From ཡུ་ག་ and པྲཱ་སངྒ་, ཨམ་ acts. The so-called ཨཾ་ acting means that from the second case ending, from ཡུག་ and པྲཱ་སངྒ་, for the meaning of acting, it changes to ཡཏ་. Making it a pair is ཡུ་གྱཿ. པྲཱ་སངྒྱཿ. ཡུ་གཾ་ is the wood placed on the shoulders for pulling carts etc. པྲཱ་སངྒ་ is binding the neck for taming. Therefore, there is no change here. ཡུ་གམ་བ་ཧ་ཏི, together with the king. Or, it is the argument and difference itself. Unobstructed walking is པྲཱ་སངྒཿ, that is, doing that. From ར་ and its ending. From the second case ending, for the meaning of acting, it changes to ཡཏ་. Riding a chariot is རཐྱཿ. དྭིར་ཐྱཿ. པར་ར་མ་ར་ཐྱཿ. From དྷུ་རུ་, there is also ཌྷ་ཀ. From the second case ending, it changes for the meaning of acting. The letter འང་, Si ཡཏ is also. Striving to do is དྷུ་རེ་ཡཿ. དྷུ་རྻཿ. If asked, why is it དྷུ་རཱི་ for women? Because Gora etc. themselves
Chinese
完毕。萨尔瓦（ सर्व，sarva，一切），乌达拉（उत्तर，uttara，北方），达刹那（दक्षिण，dakṣiṇa，南方），普尔瓦（पूर्व，pūrva，东方）之后加“卡”。萨尔瓦等词在先前的度拉（धुर，dhura，负担）之后加“卡”变化，对一切努力，即萨尔瓦度日那哈（सर्वधुरीणाः，sarva dhurīṇāḥ，一切负担者）。达什那度日那哈（दक्षिणधुरीणः，dakṣiṇa dhurīṇaḥ，南方负担者）。普拉度日那哈（पूरधुरीणः，pūra dhurīṇaḥ，东方负担者）。艾卡（एक，eka，一）第一之后，或者消失。艾卡第一的度拉之后，在“做”的意义上加“卡”变化，并且它也消失。在一个上努力，即艾卡度日尼哈（एकधुरीणिः，eka dhurīṇiḥ，单一负担者）。艾卡度拉哈（एकधुरः，eka dhuraḥ，单一负担）。夏卡塔（शकट，śakaṭa，车）之后加阿那（अण）。在“做”的意义上，从第二个词尾加阿那变化，即夏卡塔哈（शाकटः，śākaṭaḥ，车的）。哈斯日阿（हसिर，hasira）之后加塔卡（ठक）。在“做”的意义上，从第二个词尾加塔卡变化，即哈里卡哈（हालिकः，hālikaḥ，农夫）。赛日卡哈（सैरिकः，sairikaḥ，酒店）。名字之后加吉那（जिना）。名字中，对于“胎生”这个词，从吉那的声音来说，对于女儿的称呼，加亚塔变化。许多词也是词缀。佳尼（जनि，jani）的声音也是佳尼的事物。对于佳尼或者佳南宁，在“做”的时候，即佳尼亚哈（जन्यः，janyaḥ，亲属）。女儿，萨尔帕的朋友和仆人等被说出，它本身在那里被转换为佳玛德日，获得之后就这样做了。德努什亚（धेनुष्या，dhenuṣyā，母牛）。嘎日达帕提亚等。名字之后加词缀，因为没有束缚，所以存在的牛或者那嘿是德努什亚，亚塔和舒卡是词缀，与户主完全相应的是嘎日达帕提亚哈（गारदपत्यः，gāradapatyaḥ，家主）。火的特殊之处。词缀，户主供养祭品被说出。挖掘不是做的事情之后。从第二个词尾，为了挖掘的意义，加亚塔变化，挖掘脚等，即帕德亚哈（पाद्याः，pādyāḥ，足水）。格赛玛奥。乌拉赛耶哈（उरस्येः，urasyaiḥ，胸前的）。策尔玛奥。不是做的事情是什么意思呢？瑞松比迪亚提夏克提亚。曹拉阿那比迪亚提达努什阿。丹和嘎那之后，为了获得。从第二个词尾，为了挖掘的意义，加亚塔变化，获得财富，即达尼亚哈（धन्यः，dhanyaḥ，富有的）。嘎尼亚哈（गण्यः，gaṇyaḥ，可计算的）。为了获得是什么意思呢？赤那木，水奥。阿那之后加那。从第二个词尾，为了获得而变化，为了获得食物，即阿那哈（आन्नः，ānnaḥ，食物）。瓦夏之后，为了去。瓦夏之后，从第二个词尾，为了去的意义，加亚塔变化，去往权力，即瓦夏哈（वश्यः，vaśyaḥ，顺从的）。为了在所有生世中，为了获得想要的女性群体而努力的意思。苏拉帕达之后，为了观看的基础。从第一个词尾，从达开始，为了观看的基础，加亚塔变化，在这里存在观看，即帕德亚哈（पद्यः，padyaḥ，诗）。夏尔夏尔奥。不是非常湿润，也不是非常干燥，显现地说出。穆拉之后，乌策塔之后。
English
Finished. After Sarva (सर्व，sarva, all), Uttara (उत्तर, uttara, north), Dakshina (दक्षिण, dakṣiṇa, south), Purva (पूर्व, pūrva, east), add "ka". Sarva and other words change by adding "ka" after the previous Dhura (धुर, dhura, burden), striving for everything, that is, Sarva Dhurinaah (सर्वधुरीणाः, sarva dhurīṇāḥ, all burden bearers). Dakshina Dhurinaah (दक्षिणधुरीणः, dakṣiṇa dhurīṇaḥ, southern burden bearer). Pura Dhurinaah (पूरधुरीणः, pūra dhurīṇaḥ, eastern burden bearer). After Eka (एक, eka, one) first, or disappear. After Eka's first Dhura, in the meaning of "doing", add "ka" to change, and it also disappears. Striving on one, that is, Eka Dhurinih (एकधुरीणिः, eka dhurīṇiḥ, single burden bearer). Eka Dhuraha (एकधुरः, eka dhuraḥ, single burden). After Shakata (शकट, śakaṭa, cart) add Ana (अण). In the meaning of "doing", add Ana change from the second ending, that is, Shakataha (शाकटः, śākaṭaḥ, of the cart). After Hasira (हसिर, hasira) add Thaka (ठक). In the meaning of "doing", add Thaka change from the second ending, that is, Halikaha (हालिकः, hālikaḥ, farmer). Sairikaha (सैरिकः, sairikaḥ, hotel). After the name add Jina (जिना). In the name, for the word "born from the womb", from the sound of Jina, for the address of the daughter, add Yata change. Many words are also suffixes. The sound of Jani (जनि, jani) is also the thing of Jani. For Jani or Jananim, when "doing", that is, Janyaha (जन्यः, janyaḥ, relative). Daughter, Sarpa's friends and servants, etc. are spoken, it itself is transformed into Jamadri there, after obtaining it, it is done like this. Dhenushya (धेनुष्या, dhenuṣyā, cow). Garadapatya etc. After the name add a suffix, because it is not bound, the existing cow or nahe is Dhenushya, Yata and Shuka are suffixes, corresponding perfectly to the householder is Garadapatyaha (गारदपत्यः, gāradapatyaḥ, householder). The special feature of fire. Suffix, the householder offering sacrifices is spoken. Digging is not something to do after. From the second ending, for the meaning of digging, add Yata change, digging feet etc., that is, Padyaha (पाद्याः, pādyāḥ, foot water). Gesaimao. Urasyaiḥ (उरस्येः, urasyaiḥ, on the chest). Cermao. What does it mean not to do? Risum Bidhyati Shaktya. Chaura Ana Bidhyati Dhanusha. After Dhana and Gana, to obtain. From the second ending, for the meaning of digging, add Yata change, obtaining wealth, that is, Dhanyaha (धन्यः, dhanyaḥ, wealthy). Ganyaha (गण्यः, gaṇyaḥ, countable). What does it mean to obtain? Trinam, water ao. After Anna add Na. From the second ending, it changes to obtain, to obtain food, that is, Annaha (आन्नः, ānnaḥ, food). After Vasha, to go. After Vasha, from the second ending, for the meaning of going, add Yata change, going to power, that is, Vashyaha (वश्यः, vaśyaḥ, obedient). It means striving to obtain the desired female group in all lifetimes. After Sulapada, for the basis of viewing. From the first ending, starting from Da, for the basis of viewing, add Yata change, existing here to view, that is, Padyaha (पद्यः, padyaḥ, poem). Sharshar ao. Not very wet, nor very dry, manifestly spoken. After Mula, after Utseta.