English
Rice ripens naturally. It means that ordinary rice requires effort to ripen, while fine rice ripens with little effort. Although it is not without human action and effort, because the effort is small, it is not mentioned for the time being, but to explain the excellence of the rice itself. The rice itself, which has become the object of action, is also said to be the author, which is the same basis for the object of action and the author. ༈. bhidir (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means to divide into two. ir (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is a follow-up association and expression of meaning. bhi yak (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is derived from bhi dyate (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). bhi dyate kastham svaya meva (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), the wood breaks into pieces by itself. For example, like kela (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), a very soft wood, can be cut with a small force with an axe, and then the wood itself can be regarded as the author. ༈. lūñ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means to cut. ñ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the meaning of two roots. lū yak (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is lū yate kedāraḥ svaya meva (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), the field is harvested by itself. Like this, the crops are easy to harvest. ༈. One meaning sometimes needs to be expressed with two objective words. For example, [ṇī]du hi (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). yāci rudhi ruci pracchi bhikṣi ciñ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) The root of accumulation needs to have two objective words. ༈. That is, ṇīñ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means to obtain. ñ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means both. ṇī yak (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) The first is ṣaṇai (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) sa (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) na (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Therefore ṇa (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) becomes na (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). nī yate (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). nagaram nī yate nāgari kairbane caraḥ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). The city is (taken), the city people get it, the forest dwellers. Among them, living in the forest is the name of the monkey. Forest dwellers are objects, city dwellers are authors. (Taken) is the verb. The city is for the convenience of Tibetan expression, otherwise it should be the singular form of the object, and the city is the object. In this way, which of the two objective meanings is more important? The one that is related to the author is more important, because just saying "the city was taken" does not determine the meaning, but saying "the monkey took it" determines the meaning. So this is more important. ༈. ṭu yācṛ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means to beg. ṭu (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the meaning of need, and also the meaning of expression, and also the meaning of stress. yāc yak (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is derived from yācya te (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). bhojanaṃ yācya te yaja māno yācaken (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Food is begged, and beggars beg at the place of almsgiving. That is to say, here is also beggingེད་ཅེས་བྱེད་པ། The one who makes a beggar is the agent. Food is the object. The place of begging or giving is also the object, and what is directly related to the agent is the main part of the food object. ༈. It is about wanting to know "pṛccha" (asking). "ཚའི་ཨ་" is the meaning of expression. "པྲཙྪ་ཡཀ྄་" means "གྲ་ཧ་ལ་ཀིཏ྄་ངིཏ྄་ལ་སཾ་པྲ་སཱ་ར་ཎའོ་," because this is a category of "གྲ་ཧ་" etc., so "ཡཀ྄་" within "ཀིཏ྄་" is on the other side, obtaining "སཾ་པྲ་སཱ་ར་ཎ་," which means to transform correctly again. From this, here, adding "ར་" to "པྲ" changes to the vowel letter "རྀ". "པྲྀཙྪ་ཡ་ཏེ་" means "དྲངས་པྲྀཙྪྱ་ཏེ། པྲྀཙྪྱ་ཏེ་སནྠཱ་ནཾ་པ་ཐི་ཀེ་ན་པཱཾ་ཐཿ," asking about the roads, the one who enters the road asks the traveler. Asking is the agent, the roads refer to the origin of the roads, which is the object. The one who enters the road is the one who walks, who is the questioner. The traveler refers to the one who comes back, which is also the object. Therefore, "asking the one who comes back" is uncertain in meaning, while "asking about the origin of the roads" is certain, and this is the main thing. ༈. Similarly, "ཤིཥྱེཎཱཙཱཪྻ་སྟ་ཏྭ་པྲྀཙྪྱ་ཏེ," the student asks the teacher about the truth, the agent is the student, and the teacher and the truth are the objects, the agent asks questions such as eliminating doubts. Just saying "asking the teacher" does not determine what it is, only saying "asking about the truth" can determine it, so the main part of the object is the truth. ༈. At this time, it must be clear that if one is proficient in the words of the three, agent, object, and action, then the main point of the meaning of the words will arise. The word for the agent has two types of endings, the third case ending and the first case ending. The word for the object has the second case ending and the first case ending. The third case ending of the agent is the word for the unexpressed agent, and the second case ending of the object is the word for the unexpressed object. The word for the agent with the first case ending is the expressed agent, and the object with the first case ending is the expressed object. These generally, the main part of the agent is the third case ending, and the main part of the object is the second case ending, and the object and agent with the first case ending are secondary words. However, this is not certain. For example, the above-mentioned "ན་ག་ར་ནི་གྲོང་ཁྱེར་ལ་" is the second case declension with the meaning of the seventh case, but it is secondary. "བ་ནེ་ཙ་རཿ། ད"
Tibetan
ང་པོའི་རྣམ་དབྱེ་ཡིན་ཡང་གཙོ་བོར་འཇོག་པ་ ལྟ་བུའང་མང་ངོ་། །སྤྱིར་བཏང་ལ་བྱེད་པོ་གསུམ་པའི་མཐའ་ལ། ལས་དང་པོའི་མཐའ་དང་། བྱེད་པོ་དང་པོའི་མཐའ་ལ། ལས་གཉིས་པའི་མཐའ་འབྱུང་ངོ་། །ཀུ་ལཱ་ལེ་ན་གྷ་ཊ་ཀྲི་ཡ་ཏེ། རྫ་མཁན་གྱིས་བུམ་པ་བྱེད་དོ། ཞེས་པའི་རྫ་མཁན་གྱིས་ཞེས་པ་བྱེད་པོ་གསུམ་པའི་མཐའ་ བུམ་པ་ཞེས་པ་ལས་ཏེ་དང་པོའི་མཐའ། ཀྲི་ཡ་ཏེ་བྱེད་པའི་ཚིག་གོ །ཀུ་ལཱ་ལ་གྷ་ཊཾ་ཀ་རོ་ཏི། རྫ་མཁན་བུམ་པ་ལ་བྱེད་དོ། །ཞེས་པའི་རྫ་མཁན་ཞེས་པ་དང་པོའི་མཐའ་ཅན་བྱེད་པོ། བུམ་ པ་ལ་ཞེས་པ་གཉིས་པའི་མཐའ་ཅན་གྱི་ལས། བྱེད་དོ། །བྱེད་པོའི་དོན་ཅན་གྱི་བྱེད་ཚིག་གོ ། ༈ ད་ནི་སྡེ་ཚན་ཕྱི་མ་དྲུག བཤད་པར་བྱ་སྟེ། པ་རོ་(ལྐོག་གྱུར་ལ་)྅ཀྵེཎཔ྄ ཨ་ཏུས྄ ཨུས྄། ༈ ཐཔ྄ ཨ་ཐུས྄ ཨ། ༈ ཎཔ྄་བ་མ། ༈ ཨེ་ཨཱ་ཏེ་ཨི་རེ། ༈ སེཨཱ་ཐེ་དྷྭེ། ༈ ཨེ་བ་ཧེ་མ་ཧེ། ལྐོག་གྱུར་ནི་ལྐོག་ཏུ་གྱུར་པའི་དུས་ཏེ། དེ་ལ་ཡང་འདས་པ་དང་མ་འོངས་པ་གཉིས་སུ་ཡོད་ ཀྱང་། འདིར་སྤྱི་སྒྲ་བྱེ་བྲག་ལ་སྦྱར་ཏེ་འདས་པ་ཡིན་ལ། དེའི་ནང་ནས་ཀྱང་ཡུན་རིང་ལོན་ པའོ། །འདས་པ་ཡུན་རིང་མ་ལོན་པ་ནི་ཆེས་ལྐོག་ཏུ་གྱུར་པའང་མིན་པ་དང་། གོང་དུ་སྨོས་ པའི་དེང་ཉིད་མིན་པ་ཁོ་ནར་བས་ཏེ། འདིར་ནི་དེ་ལྟར་ལྐོག་གྱུར་ཡིན་པའི་དོན་ལ་ཎཔ྄་ལ་ སོགས་པ་སྟེར་རོ། །འདི་ལ་ལིཊ྄་ཀྱི་བརྡ་ཆད་ཀྱང་བྱས་སོ། །དྭིཤྩ། གཉིས་ཀྱང་ངོ་། །ཎཔ྄་ ལ་སོགས་པའི་རྐྱེན་བཅོ་བརྒྱད་དང་ཕྲད་ན། དང་པོར་བཞག་པའི་བྱིངས་དེ་གཉིས་སུ་འགྱུར་ རོ། །ཨཱ་བོ་ཧྭརྞཱ་དཽ། བྷཱུ་ཨ་དག་གི་ཎ་སོགས་ལ་ཨཱའོ། །ཎཔ྄་སོགས་ཕ་རོལ་ལ་བྱིངས་ལན་ གཉིས་སུ་སོང་བའི་དུས་ཀྱི་བྱིངས་དེ་བྷཱུའམ་ཨ་ཐུང་གི་མཐའ་ཡིན་ན། བྷཱུའི་ཨཱུ་ཨཱ་དང་ཨ་ཐུང་ 19-407 ཡང་ཨཱ་རུ་འགྱུར་རོ། །ཧྲ་སྭཿ། ཐུང་ངུའོ། །བྷཱུ་སྲོག་ཨཱར་སོང་བ་དེ་སླར་ཐུང་ངུ་དང་། ཨའི་ ཨཱ་ཡང་སླར་ཐུང་ངུའོ། །ཛྷ་བ་བྷ་རྣམས་ཀྱི་ཛ་བ་དང་ཙ་པའོ། །དེའི་དུས་ཀྱི་བྱིངས་དང་པོ་སྟེ་ གྲལ་ཐོག་མར་ཡོད་པ་དེ། ཛྷ་པ་སོ་སོར་བསྡུ་བ་ཡིན་ན། དེ་ཛ་བའམ་ཙ་པར་འགྱུར་ཞེས་པ་ སྟེ། དེའི་དོན། ཛྷ་བྷ་ནི་ཛ་བར་འགྱུར་ལ། ཚ་ཕ་ནི་ཙ་པར་འགྱུར་ཏེ། དེ་ཡང་སོ་སོར་བསྡུ་བའི་ གྲངས་འདྲ་བ་དང་། སྡེ་བ་འདྲ་བར་འགྱུར་རོ། །བྷུ་པོ་བུཀ྄ བྷུ་བའི་བུཀ྄འོ། །བྷཱུའི་བྱིངས་ལ་ བར་རྐྱེན། བུཀ྄་ཨཱ་ག་མ་སྟེར། བུཀ྄་གི་ཨུ་བརྗོད་དོ། ཀ྄་ཡོན་ཏན་དགག་པའི་དོན་ནོ། ༈ །དེ་ ཡང་དཔེར་བརྗོད་ཀྱི་སྟེང་
Chinese
虽然是一的变格，但也多有作为主要的情况。 一般来说，对于能作者第三变格来说，有业第一变格， 对于能作者第一变格来说，有业第二变格。库拉列那嘎达克里亚德。 陶匠做瓶子。这里说的陶匠，是能作者第三变格， 瓶子是业，即第一变格。克里亚德是做的词。库拉拉嘎当卡若提。 陶匠对瓶子做。这里说的陶匠，是具有第一变格的能作者。瓶 子是对，是具有第二变格的业。做。是具有能作者意义的能作词。 现在要讲述后面的六个组别：帕若（隐蔽），ཎཔ྄（ṇap），ཨ་ཏུས྄（atus），ཨུས྄（us）。 ཐཔ྄（thap），ཨ་ཐུས྄（athus），ཨ། ཎཔ྄་བ་མ། ཨེ་ཨཱ་ཏེ་ཨི་རེ། སེཨཱ་ཐེ་དྷྭེ། ཨེ་བ་ཧེ་མ་ཧེ། 隐蔽是指隐蔽的时候，它也有过去和未来两种， 但是，这里将总的词语用于个别，是过去时。其中也是时间长久的。 过去时间不长久，也不是最隐蔽的，只是作为上面所说的不是现在， 这里对于这样隐蔽的意义，给予ཎཔ྄（ṇap）等。这也做了लिट्（liṭ）的术语。 द्विश्च（dviśca）。也是二。与ཎཔ྄（ṇap） 等十八个词尾相连时，最初放置的词干会变成两个。 आबो ह्रर्णादौ（ābo hrvarṇādau）。对于bhū（བྷཱུ།，भू，bhū，有、存在）等词的ṇ（ཎ，ṇa）等是ā（ཨཱ，ā）。当ཎཔ྄（ṇap）等在彼，词干变成 两个的时候，如果那个词干是bhū（བྷཱུ།，भू，bhū，有、存在）或者短a的结尾，那么bhū（བྷཱུ།，भू，bhū，有、存在）的ū（ཨཱུ，ū）变成ā（ཨཱ，ā），短a 也变成ā（ཨཱ，ā）。ह्रस्वः（hrasvaḥ）。短的。bhū（བྷཱུ།，भू，bhū，有、存在）的元音变成ā（ཨཱ，ā）后，再次变短，a的 ā（ཨཱ，ā）也再次变短。झ（ཛྷ，jha）バ（བ，ba）भ（བྷ，bha）等变成ज（ཛ，ja）バ（བ，ba）和च（ཙ，ca）प（པ，pa）。那个时候最初的词干，即 在第一行的那个。如果是分别收集झ（ཛྷ，jha）バ（བ，ba），那么它会变成ज（ཛ，ja）バ（བ，ba）或者च（ཙ，ca）प（པ，pa），意思是说， झ（ཛྷ，jha）भ（བྷ，bha）变成ज（ཛ，ja）ब（བ，ba），च（ཙ，ca）फ（ཕ，pha）变成च（ཙ，ca）प（པ，pa），那也是分别收集的 数量相同，种类相同。भु पो बुक्（bhu po buk）。bhū（བྷཱུ།，भू，bhū，有、存在）的बुक्（buk）啊。对于bhū（བྷཱུ།，भू，bhū，有、存在）的词干 中间词尾，给予बुक्（buk）आगम（āgama）。बुक्（buk）的उ（u）要念出来。क्（k）是为了否定功德。༈。那 也是在例子的上面
English
Although it is the first case ending, it is often regarded as the main one. Generally speaking, for the agent in the third case ending, there is the object in the first case ending, For the agent in the first case ending, there is the object in the second case ending. Kulālena ghaṭa kriyate. The potter makes a pot. Here, the potter is the agent in the third case ending, The pot is the object, i.e., the first case ending. Kriyate is the word for 'makes'. Kulāla ghaṭaṃ karoti. The potter makes for the pot. Here, the potter is the agent with the first case ending. The pot is 'to', which is the object with the second case ending. Makes. It is the verb with the meaning of the agent. Now, the following six categories will be explained: paro (remote), ṇap, atus, us. thap, athus, a. ṇap bama. e ātī ire. se āthe dhve. e bā he mahe. Remote refers to the time that is remote, which also has two types: past and future, However, here the general term is applied to the specific, which is the past tense. Among them, it is also long-lasting. The past time that is not long-lasting is not the most remote, and it is only regarded as not being the present as mentioned above, Here, for the meaning of being so remote, ṇap etc. are given. This is also done as the term liṭ. dviśca. Also two. When ṇap etc. are connected with the eighteen suffixes, the stem placed at the beginning will become two. ābo hrvarṇādau. For ṇ etc. of bhū etc., it is ā. When ṇap etc. are on the other side, the stem becomes two times, if that stem is the end of bhū or short a, then the ū of bhū becomes ā, and the short a also becomes ā. hrasvaḥ. Short. The vowel of bhū becomes ā, then becomes short again, and the ā of a also becomes short again. jha ba bha etc. become ja ba and ca pa. At that time, the first stem, i.e., the one in the first row. If jha ba are collected separately, then it will become ja ba or ca pa, meaning that, jha bha becomes ja ba, and ca pha becomes ca pa, which is also the same number of separately collected and the same category. bhu po buk. buk of bhū. For the stem of bhū, intermediate suffix, give buk āgama. The u of buk should be pronounced. k is to negate merit. ༈. That is also on top of the example.