English
The occurrences of "u byung" etc., are merely sounds, not Tibetan. In Tibetan, for example, one would say "kye lhas byon (O gods, come forth)", but not "kye lha byin gyis (O gods, by the giving)", "kye lhas byin gyi phyir du (for the sake of the gods' giving)", etc. Even if said that way, it would be applied to another meaning, and for that person, it would not become Tibetan. Like "kyai bum pa khyer shog (Hey, bring the vase)", only "kyai (Hey)" is Tibetan. "Bum pa khyer shog (Bring the vase)" is merely urging action, but if one thinks that the basis of distinction is empty without a name, then this kind, although it doesn't actually have a name, it exists within, because initially there was a name, and later the suffix was removed. Saying "manifesting" as "manifest", there are also cases where both mutually manifest. The Tibetan speaker doesn't see it, but there are also cases where the object to be called sees it. If the object doesn't recognize the caller and the sound of the call, then it's not Tibetan in the sense of Amandra, because even if it's manifest to the Tibetan speaker, if the Tibetan speaker or the sound is not manifest to it, then it becomes like an empty shell. For example: māṃ sa muddhara govinda prasīda parameśvara (Sanskrit Devanagari: मां समुद्धर गोविन्द प्रसीद परमेश्वर, Sanskrit Romanization: māṃ samuddhara govinda prasīda parameśvara, Please save me, Govinda, please be pleased, Supreme Lord) kumārau svairaṃ āsāthāṃ kṣamadhvaṃ bhotāpasvinaḥ (Sanskrit Devanagari: कुमारौ स्वैरं आसाथां क्षमध्वं भो तपस्विनः, Sanskrit Romanization: kumārau svairaṃ āsāthāṃ kṣamadhvaṃ bho tapasvinaḥ, O princes, please sit at ease, please forgive, O ascetics). Translated, it means: Please save me, Govinda (Sanskrit Devanagari: गोविन्द, Sanskrit Romanization: govinda, cowherd), please grant coolness, Supreme Lord, O young ones, please sit as you wish, please forgive, O you who practice asceticism! Here, "māṃ (Sanskrit Devanagari: मां, Sanskrit Romanization: māṃ, me)" means "to me", sa muddhara (Sanskrit Devanagari: समुद्धर, Sanskrit Romanization: samuddhara) means "please save", govinda (Sanskrit Devanagari: गोविन्द, Sanskrit Romanization: govinda, cowherd) is the protector of cows, and is the name of the all-pervading deity, the vocative suffix "si" has been removed. By analogy, paramaśvara (Sanskrit Devanagari: परमेश्वर, Sanskrit Romanization: parameśvara, Supreme Lord) is the supreme lord, the name of the creator, the vocative suffix "si" has been removed, it is an example of the first person singular. kumārau (Sanskrit Devanagari: कुमारौ, Sanskrit Romanization: kumārau, two princes) are the two young ones, it is the first person dual, with the suffix "au" added. tapasvinaḥ (Sanskrit Devanagari: तपस्विनः, Sanskrit Romanization: tapasvinaḥ, ascetics) are the ascetics, it is the first person plural, a variation with "jas" added. ༈ bhos (Sanskrit Devanagari: भोस, Sanskrit Romanization: bhos, Hey)! bhos (Sanskrit Devanagari: भोस्, Sanskrit Romanization: bhos, Hey) etc. It is said that this is a supplementary sutra, an internal distinction of Tibetan, just an example. bhos (Sanskrit Devanagari: भोस्, Sanskrit Romanization: bhos, Hey) etc. are bhos (Sanskrit Devanagari: भोस्, Sanskrit Romanization: bhos, Hey), bhagos (Sanskrit Devanagari: भगोस्, Sanskrit Romanization: bhagos, Hey), aghos (Sanskrit Devanagari: अघोस्, Sanskrit Romanization: aghos, Hey), these three. These are related to the function of suffixes. kṣamasva bho durārādhya (Sanskrit Devanagari: क्षमस्व भो दुराराध्य, Sanskrit Romanization: kṣamasva bho durārādhya, Please forgive, O difficult to please one), bhago stubhyaṃ namastute (Sanskrit Devanagari: भगो स्तुभ्यं नमस्तुते, Sanskrit Romanization: bhago stubhyaṃ namastute, Bhaga, I bow to you), adhīṣva bho mahāprajñā (Sanskrit Devanagari: अधीष्व भो महाप्रज्ञा, Sanskrit Romanization: adhīṣva bho mahāprajñā, Please learn, O great wise one), ghātayā ghosva ghasmaraṃ (Sanskrit Devanagari: घातया घोष्व घस्मरं, Sanskrit Romanization: ghātayā ghosva ghasmaraṃ, Kill, announce, devourer) translated