Chinese
地、水、火、风是四种元素。这四种元素各自有空性的位置，每一种元素都有八个方面。这是关于第一种元素，即由业力联系所导致的身体变化的阐述。现在，第二部分是关于元素如何通过业力来计算其极限的阐述：如此一来，外部和内部的元素都会发生变化，这是由内部意识转化为各种形式的力量所致。此外，内部的意识会产生各种各样的喜悦和不悦，这也是由作为元素容器的身体的接收元素的关键点所致。每种元素的作用都来自于颠倒。此外，当外部的风侵入身体时，内部的风在脉络中盘旋，从而使意识盘旋，智慧的力量在内部显现。此时，脉搏像波浪一样搏动是关键。此外，当外部的火散布到内部时，从内部扩展意识，并净化智慧的力量是关键。此外，当外部的土侵入时，内部的土使身体平衡，从而使意识聚集在心中，风压在头顶是关键。这些是外部元素变化的迹象，对于这些，身体的训练是绝对关键的。以引导脉络文字的方式来表达，如果心能够安住，那么风的转化是这样的：内部身体的成熟是，从外部的风成熟为内部的风，风从水中成熟，意识是无限的。它的土使意识专注。它的火散发出各种各样的光芒。风从风中成熟，使人参与到区分之中。土土的意思是，从土的土中成熟，意识难以改变。它的水沉重而缓慢地冷却。它的火狂野且难以控制。它的风非常轻盈，感官不清晰。火火的意思是火的火。智慧繁多且非常粗糙。它的水变化多端。它的智慧点多而范围小。它的风轻盈且变化大。还有水的长久和不了解混乱。它的土非常清晰，并且。它的火思绪繁多且难以实现。它的风勤奋且非常痛苦。如此一来，一种元素执行了四种行为，四种元素各有四种，总共十六种。其中，土具有扩展的性质。
English
Earth, water, fire, and wind are the four elements. These four each have their own empty place, each element having eight aspects. This is about the first element, the explanation of the body's changes due to karmic connections. Now, the second part is about explaining how to calculate the limit of the transforming elements through karma: Thus, external and internal elements and so on are transformed, which arises from the power of the internal consciousness transforming into various forms. Furthermore, the internal consciousness generates various kinds of joy and displeasure, which also arises from the key point of the body, as a vessel of elements, receiving elements. The actions of each element arise from reversal. Moreover, when the external wind penetrates the body, the internal wind swirls within the channels, thereby causing the consciousness to swirl and the power of wisdom to manifest internally. At this time, the pulse beating like waves is key. Furthermore, when the external fire scatters internally, expanding consciousness from within and purifying the power of wisdom is key. Moreover, when the external earth penetrates, the internal earth balances the body, thereby causing the consciousness to gather in the heart and the wind to press on the crown of the head is key. These are signs of the external elements changing, and for these, training the body is absolutely key. Expressing it in the manner of guiding the channel letters, if the mind can abide, then the transformation of wind is like this: the ripening of the internal body is, from the external wind ripening into the internal wind, wind ripening from water, consciousness is limitless. Its earth makes consciousness one-pointed. Its fire radiates in various ways. Wind ripening from wind causes one to engage in distinctions. Earth earth means, ripening from earth's earth, consciousness is difficult to transform. Its water is heavy and cools slowly. Its fire is wild and difficult to reverse. Its wind is very light and the senses are unclear. Fire fire means fire's fire. Intelligence is numerous and very coarse. Its water is adorned with changes. Its intelligence has many points and a small scope. Its wind is light and greatly changeable. Also, water's water is long and does not understand confusion. Its earth is very clear, and with it. Its fire has many thoughts and is difficult to accomplish. Its wind is diligent and very painful. Thus, one element performs four actions, the four elements each have four, totaling sixteen. Among these, earth has the nature of expanding.
Chinese
身体的基础是地，地又会变成四种颜色。水进入身体内部，起到聚集的作用。火使之存在，并锻炼智慧的才能。风保护身体和感官，最终也起到破坏的作用。因此，从水阳性中产生骚动，并产生心的作用；阴性则起到破坏和迷惑的作用。阳性使之旋转并显现，阴性使之增长并保持。火阳性使之执着和贪恋，阴性使之欲望和渴望。风阳性使之散布并产生嗔恨的作用，阴性使之分离并产生吝啬的作用。这样，四对结合产生八个方面。尽管如此，从不同的元素形态中成熟，但通过汇集于心性中，必须确定为一个整体。所谓“勇猛”，是指美丽，并且从事不同的事业，因此，从一个心的作用过程中，外部的元素和内部的五蕴的无量运动产生，这正是由于心性的特征是空性，没有确定，没有确立而产生的。以上是第六个问题，关于确定理由的总结，分为两个部分来阐述。现在是第七个问题，关于身体的安置，阐述了续部的章节所要表达的顺序，分为两个内容来阐述，首先是确定章节的名称，章节的表达本身也很清楚，正如文本中所说。第二是确定章节的改变程度，也就是所谓的“衡量标准”，上面已经阐述了身体和肢体的衡量标准等。了解章节的改变，正如上面所说的六个方面，依赖于这六个方面，依赖于吉祥金刚持的这种意图，通过享用元素的宝藏，通过自己身语的安乐方法，由于获得了预言，甚至连理性的身体也获得了预言，因此金刚持是心的住所。同样，众生的身体形成、产生、存在和毁灭这四者，都是风在保护，因此被称为神。风的剩余作用是，总的来说，元素也具有毁灭、产生、存在和空性的作用。以上是第七个问题，关于章节表达的顺序，分为两个部分来阐述。
English
The basis of the body is earth, and earth transforms into four colors. Water enters the inner body and performs the function of gathering. Fire causes it to exist and cultivates the ability of wisdom. Wind protects the body and senses, and ultimately also performs the function of destruction. Thus, from the male water arises agitation and performs the function of the mind; the female performs the function of destruction and delusion. The male causes it to rotate and appear, the female causes it to grow and maintain. The male fire causes it to be attached and infatuated, the female causes it to desire and crave. The male wind causes it to scatter and produce the function of hatred, the female causes it to separate and produce the function of miserliness. Thus, the combination of four pairs produces eight aspects. Although they mature from different elemental forms, by converging into the nature of mind, it must be determined as one whole. The so-called "brave" refers to beauty and engages in different activities, therefore, from the process of one mind's activity, the external elements and the internal aggregates of limitless movement arise, which is precisely because the characteristic of mind nature is emptiness, without determination, without establishment. The above is the sixth question, concerning the summary of determining reasons, explained in two parts. Now is the seventh question, concerning the placement of the body, explaining the order of expression of the tantra's chapters, explained in two contents, the first is to determine the name of the chapter, the expression of the chapter itself is also clear, as stated in the text. The second is to determine the degree of change in the chapter, which is the so-called "measurement standard," the measurement standards of the body and limbs, etc., have been explained above. Understanding the changes in the chapters, as the six aspects mentioned above, relying on these six aspects, relying on the intention of glorious Vajradhara, by enjoying the treasure of elements, through the method of one's own body and speech's well-being, because of obtaining the prophecy, even the rational body obtains the prophecy, therefore Vajradhara is the abode of the mind. Similarly, the four aspects of the formation, arising, existence, and destruction of sentient beings' bodies are all protected by the wind, therefore it is called a deity. The remaining function of the wind is that, in general, the elements also have the functions of destruction, arising, existence, and emptiness. The above is the seventh question, concerning the order of chapter expression, explained in two parts.
Chinese
知道了。现在是所问的第八个问题，关于身体意义的续部的论典衡量圆满的意义的阐述。以支分意义的两个方面来阐述的第一个方面：圆满的词义的清晰阐述是：圆满，指的是：从放置处，论典中阐明了。现在是第二个方面，圆满的自性阐述是：长久行持，指的是阐述声音的特征，通过学习有情和无情的音声，从大圆满的自性同时解脱的状态中，众生天和，人和，非天和，旁生和，饿鬼和，地狱这六道的语言是：天人的埃智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）依赖于此而知晓，非天的霍定（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）依赖于此而知晓，人类的阿列玛塞（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）依赖于此而知晓，旁生的乌翁（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）依赖于此而知晓，饿鬼的惹日日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）依赖于此而知晓，地狱的嘎增（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）依赖于此而知晓，以及这些的幻化中，天人的音声进入所谓的“帕拉达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），非天的雅布恰，人类的翁涅，旁生的长短，饿鬼的康僧，地狱的普遍进入痛苦的表示的所有进入都显现。如此知晓有什么必要呢？由于六道各自的能量转变，能够随意转移成佛陀和菩萨等任何所希望的。因此，依靠自性圆满的方法，与大圆满相结合，因此，称为圆满。而且，由于空性圆满，从事物边际的决断中，从执着于极端的考察之业中返回，显现显现的分别圆满，从执着于空性的自续中，从断灭边际的执着中返回。这样，清晰地分开续部的论典的词义后，由于这部论典的词义没有丝毫剩余地完全圆满，因此称为圆满。像这样，续部的关联意义圆满是：基础自性等六个词在论典中阐明了。第八个续部的论典衡量圆满的意义以支分意义的两个方面来阐述了。现在是所问的第九个问题，续部的开端确定的词义的阐述，以支分意义的七个方面来阐述的第一个方面：所调伏者的特征的阐述是：开端等是正确的词语，等等来阐述，也就是开端是词语
English
Understood. Now is the eighth question asked, concerning the explanation of the meaning of the complete measure of the tantra of the meaning of the body. The first of the two aspects of the meaning of the branch: The clear explanation of the meaning of the complete word is: Complete, referring to: From the place of placement, it is clarified in the treatise. Now is the second aspect, the explanation of the nature of complete is: Long-term practice, referring to the explanation of the characteristics of sound, through learning the sounds of sentient and non-sentient beings, from the state of simultaneous liberation of the nature of the Great Perfection, the languages of the six realms of beings, gods and, humans and, asuras and, animals and, pretas and, hell beings are: The Aitri (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) of the gods is known by relying on this, the Hoding (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) of the asuras is known by relying on this, the Alemasse (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) of humans is known by relying on this, the Uung (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) of animals is known by relying on this, the Rarira (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) of pretas is known by relying on this, the Gazing (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) of hell beings is known by relying on this, and in the emanations of these, the sound of the gods enters the so-called "Parada" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), the Yabcha of the asuras, the Ungne of humans, the length of animals, the Kang Seng of pretas, all entrances of the expression of the universal entry of suffering of hell beings appear. What is the need to know this way? Because of the transformation of the respective energies of the six realms, it is definitely possible to transfer to any desired Buddha and Bodhisattva, etc. Therefore, relying on the method of the complete nature, combining with the Great Perfection, therefore, it is called complete. Moreover, because of the completeness of emptiness, from the judgment of the edge of things, from the work of clinging to extreme examination, the distinction of appearance and appearance is complete, from clinging to the self-continuity of emptiness, from returning from the clinging to the extreme of annihilation. In this way, after clearly separating the words and meanings of the tantra's treatise, because the words and meanings of this treatise are completely complete without any remainder, therefore it is called complete. Like this, the complete meaning of the connection of the tantra is: The six words such as the basic nature are clarified in the treatise. The eighth meaning of the complete measure of the tantra's treatise is explained in two aspects of the meaning of the branch. Now is the ninth question asked, the explanation of the definite meaning of the beginning of the tantra, the first of the seven aspects of the meaning of the branch: The explanation of the characteristics of the one to be tamed is: The beginning, etc. are the correct words, etc. to explain, that is, the beginning is the word.