Chinese
因为认为字无差别且恒常为一，所以承认了所立宗。如果说因为顺序颠倒而不能成立，因为字的排列是咒语的缘故。字作为法，你的排列不可能成就咒语的果，因为你的排列已经变成了与你不同的事物，而且你的排列先前已经在“如果字的次第”等中破斥过了。如果不是与你不同的排列成就咒语的果，那么先前的过失仍然存在。第二，咒语作为法，应该永远成就所希望的事情，因为是成就所希望的事情的常法。如果说不是永远成就，而是依赖仪轨来成就所希望的事情。咒语作为法，你应该没有被仪轨等帮助的能力，因为是常法。第三有四点：直接陈述能害的太过；遮破有作者的差别；如果承认作者，则与承诺相违；避免与自己相同的过失。第一，咒语作为法，应该成为婆罗门和旃陀罗等一切众生利益的成办者，因为如果是咒语的声音不依赖于人，仅凭常法事物的能力就能成办事情的话。周遍，因为事物的能力对于人没有亲疏之分。第二，如果说没有过失，因为婆罗门和旃陀罗的种姓好坏的差别是自性成立的，所以有咒语果成就与不成就的差别。咒语作为法，你成就果，也不应该依赖于作者婆罗门和旃陀罗的种姓好坏的差别，因为你不是被因缘所完善的。周遍，事物即使是被因缘聚合而成，果的事物差别也是由不同的因造成的，而不是其他的缘故。作者婆罗门和旃陀罗的种姓好坏的差别作为法，你不是从自性成立而确定咒语的各个能力，因为你是依赖于世间的名言而改变的，而不是自性成立的。第三，咒语作为法，婆罗门对你
English
Because it is assumed that letters are undifferentiated and always one, the sign is acknowledged. If it is said that it cannot be accomplished because the order is reversed, because the arrangement of letters is mantra. Letters as Dharma, it is impossible for your arrangement alone to accomplish the fruit of mantra, because your arrangement has become something different from you, and your arrangement has already been refuted in "if the order of letters" etc. If the arrangement that is not different from you accomplishes the fruit of mantra, then the previous fault still exists. Second, mantra as Dharma, it should always accomplish what is desired, because it is the constant Dharma that accomplishes what is desired. If it is said that it is not always accomplished, but depends on rituals to accomplish what is desired. Mantra as Dharma, you should not have the ability to be helped by rituals etc., because it is constant Dharma. The third has four points: directly stating the harmful extreme; refuting the difference of the author; if the author is admitted, it contradicts the promise; avoiding the same fault as oneself. First, mantra as Dharma, it should become the accomplisher of the benefits of all beings such as Brahmins and Chandalas, because if it is the sound of mantra that does not depend on people, but only by the power of constant Dharma things can accomplish things. Pervasive, because the power of things has no closeness or distance to people. Second, if it is said that there is no fault, because the difference between the good and bad castes of Brahmins and Chandalas is established by nature, so there is a difference between the accomplishment and non-accomplishment of the mantra fruit. Mantra as Dharma, you accomplish the fruit, and you should not rely on the difference between the good and bad castes of the author Brahmin and Chandala, because you are not perfected by causes and conditions. Pervasive, even if things are aggregated by causes and conditions, the difference of the fruit things is caused by different causes, and not for other reasons. The difference between the good and bad castes of the author Brahmin and Chandala as Dharma, you are not determined by the various powers of mantra from the establishment of self-nature, because you are changed by relying on the worldly expressions, and not established by self-nature. Third, mantra as Dharma, Brahmin to you