English
It is so. Therefore, Manu: (Sanskrit Devanagari: मनु, Sanskrit Romanization: manu, Chinese literal meaning: Manu). Sutakratu (Sanskrit Devanagari: सूतक्रतु, Sanskrit Romanization: sūtakratu, Chinese literal meaning: Suta sacrifice) and the word Manu, whenever it enters a woman from the cause of a man and union, that is when this ritual occurs. Therefore, it does not change here, whichever Kratu is Ra, that is Sutakratu: (Sanskrit Devanagari: सूतक्रतु, Sanskrit Romanization: sūtakratu, Chinese literal meaning: Suta sacrifice). Similarly, in the later sutras as well. Kupita Agnibrishakas comes from. After these words Kupita (Sanskrit Devanagari: कुपित, Sanskrit Romanization: kupita, Chinese literal meaning: angry), Agni (Sanskrit Devanagari: अग्नि, Sanskrit Romanization: agni, Chinese literal meaning: fire), and Brishakas (Sanskrit Devanagari: पृषक, Sanskrit Romanization: pṛṣaka, Chinese literal meaning: spotted), the suffix change of Ī will occur, and the AI letters of those will also be converted. The degraded woman is: Kusitayi (Sanskrit Devanagari: कुसितायि, Sanskrit Romanization: kusitāyi, Chinese literal meaning: lazy). Similarly: Agniyi (Sanskrit Devanagari: आग्नीयि, Sanskrit Romanization: āgnīyi, Chinese literal meaning: belonging to fire). Brishakasayi (Sanskrit Devanagari: पृषाकसायि, Sanskrit Romanization: pṛṣākasāyi, Chinese literal meaning: belonging to the spotted). After Brahma Suta Bhoja Ugra Rajan (Sanskrit Devanagari: ब्रह्म सूत भोज उग्र राजन्, Sanskrit Romanization: brahma sūta bhoja ugra rājan, Chinese literal meaning: Brahman Suta Bhoja Ugra King), Duhitriputra (Sanskrit Devanagari: दुहितृपुत्र, Sanskrit Romanization: duhitṛputra, Chinese literal meaning: daughter son) is also possible. The category division of the complete collection of Brahma and others. After these words Brahma (Sanskrit Devanagari: ब्रह्म, Sanskrit Romanization: brahma, Chinese literal meaning: Brahma), Suta (Sanskrit Devanagari: सूत, Sanskrit Romanization: sūta, Chinese literal meaning: charioteer), Bhoja (Sanskrit Devanagari: भोज, Sanskrit Romanization: bhoja, Chinese literal meaning: enjoy), Ugra (Sanskrit Devanagari: उग्र, Sanskrit Romanization: ugra, Chinese literal meaning: terrible), and Rajana (Sanskrit Devanagari: राजन, Sanskrit Romanization: rājan, Chinese literal meaning: king), after the word Duhitri (Sanskrit Devanagari: दुहितृ, Sanskrit Romanization: duhitṛ, Chinese literal meaning: daughter) of the other party, the suffix of Ī may also change, and in terms of the suffix of Ī, the word Duhitri (Sanskrit Devanagari: दुहितृ, Sanskrit Romanization: duhitṛ, Chinese literal meaning: daughter) is converted to Putra (Sanskrit Devanagari: पुत्र, Sanskrit Romanization: putra, Chinese literal meaning: son). The daughter of Brahma is: Brahmaputri (Sanskrit Devanagari: ब्रह्मपुत्री, Sanskrit Romanization: brahmaputrī, Chinese literal meaning: Brahma's son). Similarly: Sutaputri (Sanskrit Devanagari: सूतपुत्री, Sanskrit Romanization: sūtaputrī, Chinese literal meaning: Suta's son). Sutaduhita (Sanskrit Devanagari: सूतदुहिता, Sanskrit Romanization: sūtaduhitā, Chinese literal meaning: Suta's daughter). Bhojaputri (Sanskrit Devanagari: भोजपुत्री, Sanskrit Romanization: bhojaputrī, Chinese literal meaning: Bhoja's son). Bhojaduhita (Sanskrit Devanagari: भोजदुहिता, Sanskrit Romanization: bhojaduhitā, Chinese literal meaning: Bhoja's daughter). Ugraputri (Sanskrit Devanagari: उग्रपुत्री, Sanskrit Romanization: ugraputrī, Chinese literal meaning: Ugra's son). Ugraduhita (Sanskrit Devanagari: उग्रदुहिता, Sanskrit Romanization: ugraduhitā, Chinese literal meaning: Ugra's daughter). Rajaputri (Sanskrit Devanagari: राजपुत्री, Sanskrit Romanization: rājaputrī, Chinese literal meaning: King's son). Rajaduhita (Sanskrit Devanagari: राजदुहिता, Sanskrit Romanization: rājaduhita, Chinese literal meaning: King's daughter). From non-feminine, from the kind that is not Ya Upadha. Whichever mark's Upadha is the letter Ya, that is Ya Upadha. Then there is the collection of negation. Non-feminine is for non-feminine, because of Adi and so on. For different things, or for different things, the arising of knowledge with the same word form, that is the kind. The mark expressing the kind, which is not Ya Upadha, and similarly, only applies to non-feminine, from that the suffix change of Ī will occur. From the kind of explanation, it is not to indicate all kinds of marks. What is explained simultaneously should be examined. Gotra (Sanskrit Devanagari: गोत्र, Sanskrit Romanization: gotra, Chinese literal meaning: lineage) is also used together with the kind. Kukkuti (Sanskrit Devanagari: कुक्कुटी, Sanskrit Romanization: kukkuṭī, Chinese literal meaning: hen). Brahmani (Sanskrit Devanagari: ब्राह्मणी, Sanskrit Romanization: brāhmaṇī, Chinese literal meaning: Brahmin woman). Nadadaspani (Sanskrit Devanagari: नादादस्पानि, Sanskrit Romanization: nādādaspāni, Chinese literal meaning: Nadadaspani). Kavi (Sanskrit Devanagari: कवि, Sanskrit Romanization: kavi, Chinese literal meaning: poet). What is after the kind? Mandaspa (Sanskrit Devanagari: मण्डस्प, Sanskrit Romanization: maṇḍaspa, Chinese literal meaning: Mandaspa). What is after not Upadha? Kshatriya (Sanskrit Devanagari: क्षत्रिया, Sanskrit Romanization: kṣatriyā, Chinese literal meaning: Kshatriya). What is for non-feminine? Balaka (Sanskrit Devanagari: बलाका, Sanskrit Romanization: balākā, Chinese literal meaning: crane). From the end of Paka and so on, it is also now. Whichever's first word is Paka, that is Paka and so on. Whichever's end is those, that is the end of Paka and so on. It is only from the kind. The mark of the kind being completed, Paka and so on.
Chinese
凡是（词干）以-i结尾的，就发生变为-ī的变化。 “对于非女性”表示排除。 诸如奥达那帕吉，桑古卡尔尼，帕卡，卡尔纳，潘迪，普什帕，帕拉，穆拉，帕拉等，这些都是帕卡等词。 从-in开始。 从-in开始，就是从-in开始。 从意愿的力量 （而产生）-tas。 从-in的结尾发生变为-ī的变化。 贤者的女性后代是：达希。 同样地：普拉希。 “从-at开始是-in”表示做了-in之后发生-ī的变化。 从人类种族开始。 人类种族就是人种。 从表示人类种族的标志，即以字母-i结尾的词干，发生变为-ī的变化。 “阿万提，昆提，对于人类种族”是什么意思呢？ 迪塔里。 这是鸟类的种族。 “从-i开始”是什么意思呢？ 乌达拉姆。 从-ut开始是-ūṃ。 从-ut开始，即从字母-ū结尾的词干，表示人类种族，发生-ūṃ的变化。 字母-ṅa被解释为男性，意思是像男性一样。 库鲁。 婆罗门班杜。 “从人类种族开始”是什么意思呢？ 克里卡帕库。 从潘古卡德鲁开始。 从潘古和卡德鲁的声音中发生-ūṃ的变化。 不是表达人类种族的意思。 潘古。 卡德鲁。 萨哈拉克什马纳。 从拥有巴玛和第一个（字母）开始是-ūtu。 从萨哈和拉克什马纳以及巴玛和第一个（字母）开始，（表示）在子宫内分隔开的许多谷物。 从萨哈和拉克什马纳以及巴玛和第一个（字母）开始，从-ūtu的声音中发生-ūṃ的变化。 不是表达人类种族的意思。 凡是与乌鲁在一起的，就是：萨霍鲁。 同样地：拉克什马努图。 巴莫鲁。 从萨哈桑希塔萨希塔和第一个（字母）开始，也应该解释为乌鲁本身。 萨霍鲁。 桑希托鲁。 萨希托鲁。 从带有例子的（词干）开始。 接近测量的事物是例子。 与之结合的就是带有例子的。 从带有例子的乌鲁发生-ūṃ的变化。 凡是大腿像芭蕉树的，就是：卡拉波鲁，卡达利斯塔波鲁。 从巴胡的结尾开始，也是对于名字本身。 从巴胡的声音的结尾开始，在名字本身的领域中发生-ūṃ的变化。 巴特拉巴胡。 马特拉巴胡。 “对于名字”是什么意思呢？ 布里塔巴胡里扬。 岳母的（词干）的-aṃ，-u，-a被移除，是言语。 -u和-a就是-u和-a。 凡是其-u和-a被移除的，就是通过移除-u和-a。 岳母啊。ི་的声音变成ཨཱུང་，并且乌字和阿字也一样。[藏文：ཤྭ་ཤྲུཿ]。 乔沃·扎炯所著的释论，为了利益学生，在词的章节中，七个部分圆满了。 这是法王，所有精通两种语言的人的顶饰，无与伦比的释迦牟尼佛和智慧。依靠吉祥的洛哲丹巴的恩德，对善逝的持明和术语的论典获得了广大的智慧。雪域之中，精通两种语言的比丘释迦僧人菩提顶端将此翻译成尼泊尔语，暂时圆满了。顶礼佛陀！吉祥的para smes的词语。这是一般的：bhrta ma na，ti tas，anti等等，接近于它们，六个中的前一个是所有词干。从这个以上的是一般的。阿塔的声音是吉祥的意思。后面的九个是atmane。atmane的词语是第一个的复数词尾。因为“第一个去除”所以词语是“梭”就是这个。这也是一般的：bhrta ma na的te，a te，ante等等，接近于它们，这种形式和之前说的一样。三个三个分别是第一、中、后。parasmai的词语的三个三个词语，如其顺序一样，变成第一、中、后之名。ti，tas，anti是第一个。si，thas，tha是中间的。mi，bas，mas是后面的。atmane的词语也是这样：te，a te，ante是第一个。se，a the，dhve是中间的。e，ba he，ma he是后面的。如果问第一、中、后的名字在哪里需要，那么在与名字结合时是第一个。对你是中间的。对我们是后面的。sa pa ca ti。tvam pa ca si。aham pa ca mi。第一、中、后的名字也应理解为男性的名字。一起说的时候，是人们的彼岸，因为祈愿人们。一起说的时候，是人们的彼岸。一起说 就是一起说。
English
From whatever (stem) ends in -i, the change to -ī occurs. "For non-feminine" indicates exclusion. Such as Audanapākī, Saṃkukarṇī, Pāka, Karṇa, Paṇḍi, Puṣpa, Phala, Mūla, Pāla, etc., these are the pāka etc. From -in. From -in is from -in. From the power of desire (and arises) -tas. From the end of -in, the change to -ī occurs. The female offspring of the wise is: Dāśī. Similarly: Plāśī. "From -at is -in" indicates that after doing -in, the change to -ī occurs. From the human race. The human race is the race of humans. From the sign expressing the human race, that is, from the stem ending in the letter -i, the change to -ī occurs. "Avantī, Kuntī, for the human race" what does it mean? Dittariḥ. This is the race of birds. "From -i" what does it mean? Udaram. From -ut is -ūṃ. From -ut, that is, from the stem ending in the letter -ū, expressing the human race, the change of -ūṃ occurs. The letter -ṅa is explained as masculine, meaning like a male. Kuru. Brāhma Bandhu. "From the human race" what does it mean? Kṛkapāku. From Paṅgukadru. From the sound of Paṅgu and Kadru, the change of -ūṃ occurs. It does not express the meaning of the human race. Paṅgu. Kadru. Sahalakṣmaṇa. From having Bāma and the first (letter) is -ūtu. From Saha and Lakṣmaṇa and Bāma and the first (letter), (indicating) many grains separated in the womb. From Saha and Lakṣmaṇa and Bāma and the first (letter), from the sound of -ūtu, the change of -ūṃ occurs. It does not express the meaning of the human race. Whoever is with Uru is: Sahoru. Similarly: Lakṣmaṇūtu. Bāmoru. From Saha Saṃhita Sahita and the first (letter), it should also be explained as Uru itself. Sahoru. Saṃhitoru. Sahitoru. From (stems) with examples. The thing that measures closely is the example. What is combined with it is with the example. From Uru with the example, the change of -ūṃ occurs. Whoever's thigh is like a banana tree is: Karābhoru, Kadalīstābhoru. From the end of Bāhu, also for the name itself. From the end of the sound of Bāhu, in the realm of the name itself, the change of -ūṃ occurs. Bhatrabāhu. Matrabāhu. "For the name" what does it mean? Bṛttabāhuriyam. The -aṃ, -u, -a of the mother-in-law's (stem) are removed, it is speech. -u and -a are -u and -a. Whoever's -u and -a are removed is through removing -u and -a. Mother-in-law.
English
The sound of ི་ changes to ཨཱུང་, and the letters U and A are also the same. [Tibetan: ཤྭ་ཤྲུཿ]. The commentary written by Jowo Drakjor, for the benefit of students, the seven parts are completed in the chapter on words. This is the Dharma King, the crown jewel of all who speak two languages, the incomparable Shakyamuni Buddha and wisdom. Relying on the grace of the auspicious Lodrö Tenpa, vast wisdom was obtained on the Dharani and terminology of the Sugata's treatises. In the land of snow, the monk Shakya Bhikshu Bodhichitta, who speaks two languages, translated this into Nepali, and it is temporarily completed. Homage to the Buddha! Auspicious words of para smes. This is general: bhrta ma na, ti tas, anti, etc., are close to them, and the first of the six is all stems. Above this is the general. The sound of atha is auspicious. The last nine are atmane. The words of atmane are the plural endings of the first. Because "the first is removed," the word "so" is this. This is also general: te, a te, ante, etc. of bhrta ma na, are close to them, and this form is the same as what was said before. The three threes are the first, middle, and last. The three words of parasmai's words, as their order, become the names of the first, middle, and last. ti, tas, anti is the first. si, thas, tha is the middle. mi, bas, mas is the last. The words of atmane are also like this: te, a te, ante is the first. se, a the, dhve is the middle. e, ba he, ma he is the last. If you ask where the names of the first, middle, and last are needed, then when combined with the name, it is the first. To you is the middle. To us is the last. sa pa ca ti. tvam pa ca si. aham pa ca mi. The names of the first, middle, and last should also be understood as the names of men. When speaking together, it is the other shore of people, because of wishing for people. When speaking together, it is the other shore of people. Speaking together is speaking together.