English
Although it is a call, It is only urging to work, not a true call! Like shouting loudly from afar, "Run! Go!" and "The river is flooding from the mountain!" These are just shouts, not calls! When calling, for example, one would call, "Hey! God descends!" but not, "Hey! Given by God, Hey! For the sake of what God has given," etc. Even if said that way, it is used in another sense, and it does not become a call for that person. For example, like "Hey! Bring the vase!" Only "Hey!" is the call. "Bring the vase!" is just urging to work. If you think that having no name is the basis of emptiness, then in cases like this, although there is actually no name, it exists in the mind. Initially, there was a name, but later the suffix was removed. Regarding "manifesting," it is explained as "manifested." There are also cases where both mutually manifest. The caller does not see, but the object being called sees. If the object does not recognize the caller and the sound of the call, then it is not a call in the sense of āmantra (Sanskrit). Even if it is manifest to the caller, if the caller or the sound is not manifest to it, it becomes like an empty shell. For example: māṃsa muddhara govinda prasīda parameśvara (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal meaning: meat, pick up, Govinda, be pleased, supreme lord); kumārau sveram āsāthāṃ kṣamadhvaṃ bhota tapasvinaḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal meaning: boys, freely, arrive, forgive, exist, ascetics); Translated as: "Please have mercy on me, Govinda! Please grant extreme coolness, Supreme Lord! May the young boys dwell freely! Please forgive us, ascetics!" Here, "māṃ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) is the meaning of "me," samuddhara (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) means "please have mercy." "govinda (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) is the one who protects the cows, the name of the pervading god, the calling word si (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) has been removed. By analogy, parameśvara (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) is the supreme lord, the name of the creator, the calling word si (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) has been removed, it is an example of the first person singular. kumārau (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) are the young boys, it is the first person dual, the form after giving au (Tibetan, Sanskrit Devanagari, Sanskrit Romanization). tapasvinaḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) are the ascetics, it is the first person plural, the transformation after giving jas (Tibetan, Sanskrit Devanagari, Sanskrit Romanization). ༈ bhosah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) bhos (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) etc. It is said that this is a supplementary scripture, a classification of calls, just an example. bhos (Tibetan, Sanskrit Devanagari, Sanskrit Romanization) etc. include bhos (Tibetan, Sanskrit Devanagari, Sanskrit Romanization), bhagos (Tibetan, Sanskrit Devanagari, Sanskrit Romanization), aghos (Tibetan, Sanskrit Devanagari, Sanskrit Romanization). These are related to the function of suffixes. kṣama sva bhodu rā rādha (Tibetan)
Chinese
། བྷ་གོ་སྟུ་བྷྱཱཾ་ ན་མསྟུ་ཏེ། （梵文天城体：भगो स्तुभ्यां नमस्तुते，梵文罗马拟音：bhago stubhyāṃ namastute，汉语字面意思：吉祥者，赞颂您，敬礼您） ཨ་དྷཱིཥྭ་བྷོ་མ་ཧཱ་པྲཱཛྙཱ། （梵文天城体：अधीष्व भो महाप्राज्ञा，梵文罗马拟音：adhīṣva bho mahāprājñā，汉语字面意思：请讲述，啊，大智慧者） གྷཱ་ཏ་ཡཱ་གྷོསྭ་གྷསྨ་རཾ། （梵文天城体：घातयाघो स्वघस्मरं，梵文罗马拟音：ghātayāgho svaghasmaraṃ，汉语字面意思：摧毁罪恶，吞噬罪恶） དེ་བསྒྱུར་ན། བཟོད་པར་མཛོད་ཅིག་དཀའ་བས་སྐྱོབ་པ་ཀྱེ། །སྐལ་ལྡན་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ་བསྟོད་པར་བགྱི། །བཤད་པར་མཛོད་ཅིག་ཤེས་རབ་ཆེན་པོ་ཀྱེ། །བདག་གི་སྡིག་པ་ཆོམས་ཤིག་སྡིག་མེད་ཀྱེ། །ཀྵམ་སྭ་བྱ་བའོ། །བྷོས྄་ལ་སི་སི་དང་ས྄་ཡལ། བྷོ་ནི་བོད་པ་ཉིད་དོ། དུར྄་ཨརཱ་དྷྱ་ནི་བྱེད་པོའོ། །ཧེ་བྷ་གོས྄་དོན་ལ་ཡོད་ས྄་ཡལ། །བོད་པའོ། །ཧེ་ཨ་གྷོས྄། དོན་ལ་ཡོད། ཨགྷོས྄་སི་དང༌། ས྄་ཡལ། གྷ་ཏ་ཡའི་ཡ་ལ་ཨ་སྦྱར་རིང་པོར་སོང་པའོ། །བདག་གི་ནི་ལས་སོ་སྡིག་ཆོམས་བྱ་བའོ། ༈ །ཤེ་ཥཱཿཀརྻེ་ཀརྟྲྀ་སཱདྷ་ན་ཡོརྡཱ་ན་ཨཱ་ཏྲེ་བི་ཤླེཥཱ་བདྷཽ་སཾ་བནྡྷ་དྷཱ་ར་བྷ་བ་ཡོཿལྷག་མ་བྱ་བ་དང་བྱེད་པ་བོས་སྒྲུབ་པའི་ཐབས་དང༌། སྦྱིན་པའི་སྣོད་དང༌། བྱེ་ཞིང་ལྷུང་པ་དང༌། འབྲེལ་བ་དང་རྟེན་དུ་གྱུར་པ་དག་ལའོ། །དེ་ལྟར་རྣམ་དབྱེ་བདུན་ལས་དང་པོ་སོང་ནས། ལྷག་མ་རྣམ་དབྱེ་གཉིས་པ་སོགས་ནི། ལྡོག་པའི་ཁྱད་པར་སྟོན་ཏེ། ༈ ལས་ཏེ་བྱ་བའི་ལས་ཀ་སྟོན་པའི་དོན་ལ་རྣམ་དབྱེ་གཉིས་པའོ། །༈བྱེད་པའི་དོན་སྟོན་པ་ལ་གསུམ་པ་སྟེ། བྱེད་པོས་ལས་དེ་སྒྲུབ་པའི་ཐབས་ནི་བྱེད་པའོ། ༈ །སྦྱིན་པའི་ཡུལ་སྦྱིན་པའི་སྣོད་ལ་སྦྱིན་པ་སྟེ། དེའི་ཕྱིར་དུ་བྱིན་པའི་དོན་ལ་བཞི་པའོ། །འདི་ནི་ཆེད་དུ་ཀུན་ལ་ཡིན་ཀྱང༌། གཙོ་བོར་ཡུལ་མཆོག་ལ་ལེགས་པར་བྱིན་པ་ལྟ་བུ་སྟེ་མཚན་གཞི་བཟུང་བའོ། ༈ །ཕྱེ་བ་དང་ལྷུང་བའི་དོན་ལ་ལྔ་པ་སྟེ། དེ་ལས་དེ་འབྱུང་བའི་མཚམས་སྦྱོར་བ་འབྱུང་ས་དང་ཁུངས་ལས་བྱུང་བའི་དོན་ལ་འཇུག་པ་སྨོས་མི་དགོས་པར་བྱས་ནས། དེ་ལས་དེ་ཕྱེ་བ་དང༌། དེ་ལས་དེ་ལྷུང་བ་ལ་ཡང་ལྔ་པའི་རྣམ་དབྱེ་དགོས་ཞེས་དོགས་གཅོད་ཞར་ལ་བསྟན་པའོ། ༈ །འབྲེལ་པའི་དོན་ལ་རྣམ་དབྱེ་དྲུག་པ་འབྱུང་སྟེ། གཞི་མཐུན་བསྡུ་བ་ནི་བདག་གཅིག་པའི་འབྲེལ་པར་འགྱུར་ལ། བདག་པོའི་སྒྲ་ནི། བདག་པོ་དང་ཡུལ་གྱི་འབྲེལ་བའོ། ༈ །དེ་ལ་དེ་གནས་ཤེས་སོགས་རྟེན་གྱི་དོན་ལ་རྣམ་དབྱེ་བདུན་པ་འཇུག་སྟེ། གྱུར་པ་ཞེས་པ་ནི་བྱ་བར་གྱུར་པ་ནས་རྟེན་དུ་གྱུར་བའི་བར་ཏེ། དེ་དང་དེའི་དོན་དུ་འགྱུར་བ་དག་ལ་ཞེས་པ་སྟེ། དེ་དེའི་དོན་དུ་འགྱུར་ཞིང་སྒྲུབ་པ་ལ། ལྷག་མ་གཉིས་པ་ལ་སོགས་པ་རྣམས་དགོས་སོ་ཞེས་པའི་དོན་ནོ། ༈ །དེ་དག་ལས་བྱེ་ཅན་དྲུག་ནི། ཇི་སྐད་དུ། ཀརྟཱཀརྨ་ཙ་ཀ་ར་ཎཾ་སཾ་པྲ་དཱ་ནཾ་ཏ་ཐཻ་བ་ཙ། ཨ་པཱ་དཱ་ནཱ་དྷི་ཀ་ར་ཎ་མིཏྱཱ་ཏུཿཀཱ་ར་ཀཱ་ནི་ཥཊ྄。（藏文，梵文天城体，आई-कार-ण-मित्या-तुः-कार-कारकानि-षट्，i-kāra-ṇa-mityā-tuḥ-kāra-kārakāṇi-ṣaṭ，以此为原因，如是六种作）这用藏语来说，就是作者、客体和行为，以及完全彻底的给予，就像这样，确定给予和特别的行为，这六种作者在此讲述。这是说，七种变格中，这里第六种，仅仅显示它和它的关系，因为没有主要显示行为的特征，所以不被认为是作者，剩余的是六种变格。因此，作者对于本质的意义来说是第一变格，客体的意义来说是第二变格，行为的意义来说是第三变格，为了完全彻底的给予，为了那个目的，对于存在意义、确定和实现、实际了解的行为来说是第四变格，确定完全给予，也就是从那之中，那个先前产生，或者正在产生，或者仍然肯定产生的意义来说是第五变格，特别的行为，也就是对于那个法，对于作为进行行为的根本基础的意义来说，第七变格等等适用。那些是有意义的，例如，对于杀死佛陀进行方法，用手抓住太阳，为了寡妇的儿子建造房屋，从燃烧的火炉中生长出嫩芽，阿罗汉的心中存在烦恼等等。因为在意义上不可能，所以没有行为，除此之外，通常行为是可能的，但是在那种情况下不实现，或者实现也非常少等等，虽然不是作者的特征，但是在行为词语中，证明者适用。重复其他人的话语，以及对于确定法、事物、有形无形的那和那的意义来说，那些也变成真正的作者，例如，说自在天的欲望独自完成了三有，独自这个词语，看起来像是行为的词语，但不是真正的作者，因为那样的行为是不可能的。如果反驳者说，自在天的欲望独自完成了三有，那么独自这个词语，是真正的作者，因为已经变成了认为存在那样的行为。独自这个词语，没有变成说欲望的客体存在，而是变成了对于他的欲望，独自想要，因为那样的欲望实际上是可能存在的。当判断自在天的欲望独自能够或者不能够完成三有的时候，如果确定了独自这个词语，就会变成适用于不能够，所以不能够完成三有。
English
। Bhago stubhyam namastute. (Sanskrit Devanagari: भगो स्तुभ्यां नमस्तुते, Sanskrit Romanization: bhago stubhyāṃ namastute, Chinese literal meaning: Auspicious one, praise you, salute you) Adhīṣva bho mahāprājñā. (Sanskrit Devanagari: अधीष्व भो महाप्राज्ञा, Sanskrit Romanization: adhīṣva bho mahāprājñā, Chinese literal meaning: Please tell, oh, great wisdom) Ghātayāgho svaghasmaraṃ. (Sanskrit Devanagari: घातयाघो स्वघस्मरं, Sanskrit Romanization: ghātayāgho svaghasmaraṃ, Chinese literal meaning: Destroy sins, devour sins) If translated, please forgive, oh, protector from difficulties. I salute and praise you, fortunate one. Please explain, oh, great wisdom. Eradicate my sins, oh, sinless one. Kṣam sva is the action. Bhos has sisi and syal. Bho itself means Tibetan. Dur arādhya is the doer. He bhagos has syal in meaning. Tibetan. He aghos. Has meaning. Aghos si and. Syal. The ya of ghata has a added to it, making it long. Mine is the action of eradicating sins. ༈. Śeṣāḥ karye kartṛ sādhanā yordāna ātre viśleṣā badhau sambandha dhāra bhava yoḥ are the remainder of action, agent, means of accomplishment, vessel of giving, separation, bondage, relationship, and basis. Thus, after the first of the seven cases has passed, the remaining second case and so on show the distinction of reversal. ༈. Karma, the second case, is for the meaning of showing the action of doing. ༈. The third is for showing the meaning of the agent, the means by which the agent accomplishes the action is the agent. ༈. The object of giving is giving to the vessel of giving. Therefore, the fourth is for the meaning of giving. Although this is for everyone, it is mainly like giving well to a supreme object, which is taken as an example. ༈. The fifth is for the meaning of separation and falling. Having made it unnecessary to mention that the connection of that arising from that applies to the meaning of arising from the source and origin, it is also necessary to have the fifth case for that separating from that and that falling from that, which shows the doubt being cut off in passing. ༈. The sixth case occurs for the meaning of relationship. Gathering on a common basis becomes a relationship of one owner, and the word owner is the relationship between the owner and the object. ༈. The seventh case applies to the meaning of the basis, such as knowing that it dwells in that. The word "become" is from becoming an action to becoming a basis. That is, it is said to be for those that become the meaning of that and that. The meaning is that the remaining second and so on are needed for that becoming and accomplishing that. ༈. Six kinds of separation from those are, as it is said: Kartā karma ca karaṇaṃ sampradānaṃ tathaiva ca. Apādānādh
English
ī-kāraṇa-mityā-tuḥ-kāra-kārakāṇi-ṣaṭ. In Tibetan, it means agent, object, and action, as well as complete and thorough giving, just like this, definite giving and special action. These six agents are discussed here. That is to say, among the seven cases, the sixth here only shows the relationship between it and it. Because it does not mainly show the characteristics of the action, it is not considered an agent. The remaining are six cases. Therefore, the agent is the first case for the meaning of essence, the second case for the meaning of object, the third case for the meaning of action, and for the purpose of complete and thorough giving, for that purpose, the fourth case is for the action of knowing the meaning of existence, certainty, realization, and actual understanding. Definite complete giving, that is, from that, that previously arose, or is arising, or is still definitely arising, is the fifth case, and special action, that is, for that dharma, the seventh case applies to the meaning of being the fundamental basis for performing actions. Those are meaningful, for example, devising a method to kill the Buddha, grasping the sun with the hand, building a house for the son of a widow, sprouts growing from a burning stove, and the mind of an Arhat having afflictions, etc. Because it is impossible in meaning, there is no action. Apart from that, generally action is possible, but in that case it does not happen, or even if it happens, it is very small, etc. Although it is not a characteristic of an agent, provers apply to action words. Repeating the words of others, and for the meaning of determining that and that of dharma, things, tangible and intangible, those also become real agents, for example, saying that the desire of Ishvara alone accomplished the three realms. The word "alone" seems like a word of action, but it is not a real agent, because such an action is impossible. If the opponent says that the desire of Ishvara alone accomplished the three realms, then the word "alone" is a real agent, because it has become the belief that such an action exists. The word "alone" has not become saying that the object of desire exists, but has become wanting alone for his desire, because such a desire is actually possible. When judging whether the desire of Ishvara alone can or cannot accomplish the three realms, if the word "alone" is determined, it will become applicable to not being able to, so it cannot accomplish the three realms.