English
Agāri (Tibetan, Devanagari: अगारि, Romanized Sanskrit: agāri, literal meaning: house), that is, Vṛṣa Abhūyātra (Tibetan, Devanagari: वृष अभूयात्र, Romanized Sanskrit: vṛṣa abhūyātra, literal meaning: bull appears). Those things that are not done by becoming a low caste person, like that. Thus, the kṛt suffixes accomplished with women as a sign are finished. ༈ Here, the feet of the all-knowing Candrakīrti say that for one's own nature, there are i (Tibetan, Devanagari: इ, Romanized Sanskrit: i, literal meaning: i), ki (Tibetan, Devanagari: कि, Romanized Sanskrit: ki, literal meaning: ki), ṣṭisra (Tibetan, Devanagari: ष्टिस्र, Romanized Sanskrit: ṣṭisra, literal meaning: ṣṭisra) etc. Thus, because he said that these suffixes would change to the meaning of merely determining the nature of the root itself, therefore, idi (Tibetan, Devanagari: इदि, Romanized Sanskrit: idi, literal meaning: idi) supreme sovereign, idit's num, vaśra (Tibetan, Devanagari: वश्र, Romanized Sanskrit: vaśra, literal meaning: vaśra) cooking, yaja (Tibetan, Devanagari: यज, Romanized Sanskrit: yaja, literal meaning: yaja) worshipping the gods etc., through these, i (Tibetan, Devanagari: इ, Romanized Sanskrit: i, literal meaning: i) and si (Tibetan, Devanagari: सि, Romanized Sanskrit: si, literal meaning: si), indhiḥ (Tibetan, Devanagari: इन्धिः, Romanized Sanskrit: indhiḥ, literal meaning: indhi), sraściḥ (Tibetan, Devanagari: स्रश्चिः, Romanized Sanskrit: sraściḥ, literal meaning: sraści), yajiḥ (Tibetan, Devanagari: यजिः, Romanized Sanskrit: yajiḥ, literal meaning: yaji) are established. In Kalāpa, like ka, paji, vaji, siji, riji, muji etc., coming from ji. The roots etc. that are said like this, indicating i as a post-relation, should be known to be the meaning of this. Similarly, yudha (Tibetan, Devanagari: युध, Romanized Sanskrit: yudha, literal meaning: yudha) fighting, yaja (Tibetan, Devanagari: यज, Romanized Sanskrit: yaja, literal meaning: yaja) worshipping the gods, ṭu vapa bīja santāne (Tibetan, Devanagari: टु वप बीज सन्ताने, Romanized Sanskrit: ṭu vapa bīja santāne, literal meaning: ṭu vapa bīja santāne) sowing etc., from these ki (Tibetan, Devanagari: कि, Romanized Sanskrit: ki, literal meaning: ki) arises, those that are at the end reside at the end, sama pra sāraṇa (Tibetan, Devanagari: सम प्र सारण, Romanized Sanskrit: sama pra sāraṇa, literal meaning: sama pra sāraṇa) with the opposite vowel should be samprasāraṇa (Tibetan, Devanagari: सम्प्रसारण, Romanized Sanskrit: samprasāraṇa, literal meaning: samprasāraṇa), and si (Tibetan, Devanagari: सि, Romanized Sanskrit: si, literal meaning: si) is given, yudhi (Tibetan, Devanagari: युधि, Romanized Sanskrit: yudhi, literal meaning: yudhi), ajiḥ (Tibetan, Devanagari: अजिः, Romanized Sanskrit: ajiḥ, literal meaning: aji), upiḥ (Tibetan, Devanagari: उपिः, Romanized Sanskrit: upiḥ, literal meaning: upi) etc. are established. ḍu vacaṣ pāke (Tibetan, Devanagari: डु वचष् पाके, Romanized Sanskrit: ḍu vacaṣ pāke, literal meaning: ḍu vacaṣ pāke) cooking, bhū sattāyām (Tibetan, Devanagari: भू सत्तायाम्, Romanized Sanskrit: bhū sattāyām, literal meaning: bhū sattāyām) existing, hu dānādanayoḥ (Tibetan, Devanagari: हु दानादनयोः, Romanized Sanskrit: hu dānādanayoḥ, literal meaning: hu dānādanayoḥ) giving, divu krīḍā vijayecchā vyavahāra dyuti stuti moda mada svapna kānti gatiṣu (Tibetan, Devanagari: दिवु क्रीडा विजयेच्छा व्यवहार द्युति स्तुति मोद मद स्वप्न कान्ति गतिषु, Romanized Sanskrit: divu krīḍā vijayecchā vyavahāra dyuti stuti moda mada svapna kānti gatiṣu, literal meaning: divu krīḍā vijayecchā vyavahāra dyuti stuti moda mada svapna kānti gatiṣu) playing etc., from these ṣṭisra (Tibetan, Devanagari: ष्टिस्र, Romanized Sanskrit: ṣṭisra, literal meaning: ṣṭisra) is given. Because that is śra (Tibetan, Devanagari: श्र, Romanized Sanskrit: śra, literal meaning: śra) post-relation, so it should be done like all roots. The first three give anra vi (Tibetan, Devanagari: अन्र वि, Romanized Sanskrit: anra vi, literal meaning: anra vi), hu's two repetitions, guṇa (Tibetan, Devanagari: गुण, Romanized Sanskrit: guṇa, literal meaning: guṇa) etc., and dibra (Tibetan, Devanagari: दिब्र, Romanized Sanskrit: dibra, literal meaning: dibra) gives yantra vi (Tibetan, Devanagari: यन्त्र वि, Romanized Sanskrit: yantra vi, literal meaning: yantra vi). Upadhā (Tibetan, Devanagari: उपधा, Romanized Sanskrit: upadhā, literal meaning: upadhā) long vowel, and si (Tibetan, Devanagari: सि, Romanized Sanskrit: si, literal meaning: si) is divided, so pacati (Tibetan, Devanagari: पचति, Romanized Sanskrit: pacati, literal meaning: pacati), bhavati (Tibetan, Devanagari: भवति, Romanized Sanskrit: bhavati, literal meaning: bhavati), juhoti (Tibetan, Devanagari: जुहोति, Romanized Sanskrit: juhoti, literal meaning: juhoti), dibyati (Tibetan, Devanagari: दिब्यति, Romanized Sanskrit: dibyati, literal meaning: dibyati) etc. are established. And, in the "Gentle Voice Grammar", because the suffixes a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal meaning: a) and ka (Tibetan, Devanagari: क, Romanized Sanskrit: ka, literal meaning: ka) are explained, vada (Tibetan, Devanagari: वद, Romanized Sanskrit: vada, literal meaning: vada) says, vasa (Tibetan, Devanagari: वस, Romanized Sanskrit: vasa, literal meaning: vasa) dwells, giving a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal meaning: a): vadaḥ (Tibetan, Devanagari: वदः, Romanized Sanskrit: vadaḥ, literal meaning: vada), vasaḥ (Tibetan, Devanagari: वसः, Romanized Sanskrit: vasaḥ, literal meaning: vasa). Mṛḍa (Tibetan, Devanagari: मृड, Romanized Sanskrit: mṛḍa, literal meaning: mṛḍa) brings happiness and mṛda (Tibetan, Devanagari: मृद, Romanized Sanskrit: mṛda, literal meaning: mṛda) kneads, from these ka (Tibetan, Devanagari: क, Romanized Sanskrit: ka, literal meaning: ka) arises, mṛḍaḥ (Tibetan, Devanagari: मृडः, Romanized Sanskrit: mṛḍaḥ, literal meaning: mṛḍa), mṛdaḥ (Tibetan, Devanagari: मृदः, Romanized Sanskrit: mṛdaḥ, literal meaning: mṛda) etc., like this, they only clearly show the root with which they are combined, other than that there is no other place for the application of meaning. And, in the "Melodious Goddess" it says, kāra (Tibetan, Devanagari: कार, Romanized Sanskrit: kāra, literal meaning: kāra) arises from letters. In its commentary it says, letters ending in the letter a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal meaning: a) etc., up to the letter kṣa (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, literal meaning: kṣa), will become kāra (Tibetan, Devanagari: कार, Romanized Sanskrit: kāra, literal meaning: kāra) suffixes. The letter called ka (Tibetan, Devanagari: क, Romanized Sanskrit: ka, literal meaning: ka) is, kakāraḥ (Tibetan, Devanagari: ककारः, Romanized Sanskrit: kakāraḥ, literal meaning: kakāra) etc., and from ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, literal meaning: ra) i (Tibetan, Devanagari: इ, Romanized Sanskrit: i, literal meaning: i) arises or also. The letter called ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, literal meaning: ra) is, repha (Tibetan, Devanagari: रेफ, Romanized Sanskrit: repha, literal meaning: repha), that is, in one direction it is rakāraḥ (Tibetan, Devanagari: रकारः, Romanized Sanskrit: rakāraḥ, literal meaning: rakāra), so it is said. Kṛtyā (Tibetan, Devanagari: कृत्या, Romanized Sanskrit: kṛtyā, literal meaning: kṛtyā) and yuṭ (Tibetan, Devanagari: युट्, Romanized Sanskrit: yuṭ, literal meaning: yuṭ) etc. are also used for others. Thus, the kṛtyā (Tibetan, Devanagari: कृत्या, Romanized Sanskrit: kṛtyā, literal meaning: kṛtyā) etc. mentioned earlier and the yuṭ (Tibetan, Devanagari: युट्, Romanized Sanskrit: yuṭ, literal meaning: yuṭ) etc. below, not only in the actual indicated place of application, but also in other meanings they change in many ways. For example, anīya (Tibetan, Devanagari: अनीय, Romanized Sanskrit: anīya, literal meaning: anīya) etc., snānīyaṃ cūrṇam (Tibetan, Devanagari: स्नानीयं चूर्णम्, Romanized Sanskrit: snānīyaṃ cūrṇam, literal meaning: snānīyaṃ cūrṇam), washing bath powder, like this should also be known.
Chinese
又，从识别词根中，有许多变为宇吒（yuṭa）词缀。如，夏姆利（ཤམླྀ，śamlī）是去，布扎（བྷུ་ཛ，bhuja）是吃，从这些词根产生宇吒（yuṭ）。吒（ṭ）。吒（ṭa）被去除。宇（yu）和阿（a）连接。词根的性质。通过斯穆（སི་མུ，simu）完成。伽玛南（ག་མ་ནཾ，gamanam）。嘎（ཀཱ，kā）是去。博扎南（བྷོ་ཛ་ནཾ，bhojanam）是吃。达娘（དཱཉྲ，dāñra）之后。达尼（དཱ་ནི，dāni）是布施等等。详细的在前面中性词的章节中已经写过，应该了解。这是主要的用法。又，旃陀罗帕（ཙཱནྡྲ་པར，cāndrapara）。从克利（ཀྲྀཉྲ，kṛñra）产生作者。因此，从卡若底（ཀ་རོ་ཏི，karoti）变为宇吒（yuṭa），并使其长。卡让（ཀཱ་ར་ཾ，kāraṃ）是作者，即原因。对于男性，名字是嘎（གྷ，gha）。根据这个标志，在名字的领域中，许多变为嘎（གྷ，gha）词缀。瓦扎（བ་ཙྲ，vacra）是说话。擦达（ཚ་ད་，chada）是完全覆盖。丹达（དནྟ，danta）之前。格利（གྲྀ，gṛ）是表达。克利（ཀྲྀཉྲ，kṛñra），嘎（ཀཱ，kā）是伤害，阿达（ཨཱདྲ，ādra）之前。利达（ལིདྲ，lidra）是连接。西达（ཤཱིདྲ，śīdra）是睡觉。对于这些，阿达（ཨཱདྲ，ādra）之前。后续的去除。通过这个嘎（གྷ，gha）。从擦达（ཚ་ད་，chada）产生因陀罗卡日达（ཨིནྲ་ཀཱ་རི་ཏ，indra kārita），词根增长。卡擦底（ཀ་ཚ་དི，kacadi）的嘎（གྷ，gha）。 对于伊萨（ཨིསྲ，isra），曼吒（མནྲ，mantra），吒安（ཏྲན，traṇa），奎帕（ཀྭི་པྲ，kvipra）等，识别再次缩短。擦（ཙ，ca），扎（ཛ，ja）等的等，将吒（ཊ，ṭa）变为扎（ཊྲ，ṭra）。词根的性质。因陀罗（ཨིནྲ，indra）消失后获得。斯（སི，si）布施。瓦卡（བ་ཀཿ，vakaḥ）是鸟类在水中鸣叫，以及瓦嘎（བཱ་ཀ，vāka）的花。天神的魔。丹达擦达（དནྟ་ཙྪ་ཏཿ，danta cchataḥ）是牙齿覆盖，即嘴唇。元音之后有两个擦（ཚ，ca）字。对于无声的，第一个完成的。嘎日（ག་རཿ，garaḥ）是疾病的种类，以及白色的土块和毒药。阿嘎日（ཨཱ་ཀ་ར，ākara）是来源。阿拉雅（ཨཱ་ལ་ཡཿ，ālayaḥ）是房屋。阿夏雅（ཨཱ་ཤ་ཡཿ，āśayaḥ）是想法和依赖他人等等。嘎（གོ，go）之前的擦日（ཙ་ར，cara）是行走，因此，嘎擦日（གོ་ཙ་རཿ，gocaraḥ）是活动范围，这些也应该被理解为嘎（གྷ，gha）结尾的。形容词伊沙吒（ཨི་ཥཱཏྲ，īṣātra）。苏（སུ，su）。杜日（དུརྲ，durra）等之前的词根变为卡拉（ཁལྲ，khala），表示困难和不困难。这些形容词之前的克利（ཀྲྀཉྲ，kṛñra）之后是卡拉（ཁལ，khala）。拉（ལྲ，la）特殊意义去除。无数，即不耗尽，从不阿嘎玛（ཨཱ་ག་མ་，āgama）不改变，词根性质等完成。杜什卡日（དུཥྐ་རཿ，duṣkaraḥ）是难以做的。伊沙特卡日（ཨཱི་ཥཏྐ་རཿ，īṣatkarah），苏卡日（སུ་ཀ་རཿ，sukarah）是容易做的，即容易完成的。通过这个，其他的也解释了。༈ 从伊沙吒（ཨཱིཥྲཏ，īṣrata）等，不是达日（ད་རི，dari），扎（དྲཱ，drā）的词根，阿吒（ཨཏྲ，atra）结尾的词根变为宇（ཡུ，yu） 变为。从帕（པཱ，pā）是喝。伊沙特帕那（ཨཱི་ཥཏྤཱ་ནཿ，īṣatpānaḥ）是索摩婆婆达（སོ་མོ་བྷ་བ་ཏཱ，somo bhavatā）。你轻松地喝了月亮的饮料。杜什帕那（དུཥྤཱ་ནཿ，duṣpānaḥ）是难以喝。苏帕那（སུ་པཱ་ནཿ，supānaḥ）是帕德瓦（པ་དེ་བ་，pādeva）喝等等，对于达日（ད་རི，dari），扎（དྲཱ，drā）来说，是卡拉（ཁལྲ，khala）了。又，从想要的意义的词根，对于不是不同的作者，变为图姆拉（ཏུམྲ，tumra）。