Chinese
因此，它变得大约八倍粗糙并且可见。这些也因业力的风而移动和流动，并且显现为吸引和排斥。从那以后，光芒变得模糊，并且由于对那些粒子部分的执着而产生了知识的残余，所以模糊的光的显现也发生了变化。因此，粒子各自与相互依存关系相连。解释了第三个主题，即从风的成分中产生的错觉显现是如何产生的。现在，第四个主题是解释显现如何与微尘一起形成。由于微小的东西唤醒了先前元素的潜在种子，并且由于对它的执着而产生了知识的残余，所以它变成了微尘。在其中，知识形成了大约七倍的部分，并且知识被掌握。通过对那个微尘进行推理和分析，因为思考“这会是什么原因呢？”，所以它分成了能取和所取的两个部分。由于那七倍的变化，一个铁粒子的计算增加了微尘，因此比铁多七倍。当它发展成水粒子时，先前五种智慧的显现，五光，停止了。一切显现都变成了粒子和微尘。像这样，将粒子和微尘作为对象，并且由于所有知识都像“嘎”一样显现给它们，所以形成了地、水、火、风的集合的基础。解释了第四个主题，即微尘如何与部分一起形成。现在，第五个主题是解释从粒子和微尘中产生的众生身体的方式。也就是说，根本的相互依存关系，无明等等，十二种错觉的方式已经在前面解释过了。那些各自的部分，在众生的身体中，水元素的身体有三种：刺入的身体、作用的身体、平衡的身体。地元素有三种，火元素有三种。风元素有刺入的身体、分散的身体、平衡的身体。不同种类的身体是先前水粒子等的错觉成分。那些身体各自成熟。一般来说，产生了十二种，这是因为最初是从十二种相互依存关系中产生错觉的缘故。作为那个标志，现在变成了十二年。在其中，大部分是由微尘组成的身体。因此，众生的一个身体有多少微尘，可以通过计算来确定。从那之中分离出来，四百零四种众生的身体聚集在一起。像这样产生错觉之后，这个身体就聚集了法。
English
Thus, it becomes approximately eight times coarser and visible. These also move and flow due to the wind of karma, and appear as attraction and repulsion. After that, the light becomes dim, and because of the clinging to those particle parts, a residue of knowledge arises, so the appearance of dim light also changes. Thus, the particles are each connected to interdependent relationships. Having explained the third topic, how the illusory appearance arising from the wind element arises. Now, the fourth topic is to explain how appearances are formed together with atoms. Because the subtle awakens the dormant seeds of the previous elements, and because of the clinging to it, a residue of knowledge arises, so it becomes an atom. Within it, knowledge forms about seven times the part, and knowledge is grasped. By applying reasoning and analysis to that atom, because of thinking "What could be the cause of this?", it splits into the two parts of object and subject. Because of that sevenfold change, the calculation of one iron particle increases the atoms, so it is seven times more than iron. When it develops into water particles, the appearance of the previous five wisdoms, the five lights, ceases. All appearances become particles and atoms. Like that, having made particles and atoms the object, and because all knowledge appears to them like "ka", the basis of the collection of earth, water, fire, and wind is formed. Having explained the fourth topic, how atoms are formed together with parts. Now, the fifth topic is to explain the way of the bodies of beings arising from particles and atoms. That is, the fundamental interdependent relationship, ignorance and so forth, the twelve ways of illusion have already been explained above. Those respective parts, in the bodies of beings, the body of the water element has three: the piercing body, the acting body, the balancing body. The earth element has three, the fire element has three. The wind element has the piercing body, the scattering body, the balancing body. Different kinds of bodies are the illusory components of the previous water particles and so forth. Those bodies mature individually. In general, twelve are produced, because initially illusion arises from the twelve interdependent relationships. As a sign of that, it now becomes twelve years. Within that, the body that arises is mostly composed of atoms. Therefore, how many atoms there are in the body of one being can be determined by calculation. Separating from that, four hundred and four bodies of beings are gathered together. Having become deluded like that, this body gathers the Dharma.
Chinese
处于无有之中。蕴，色蕴由微尘组成；行蕴由各种各样的事物组成；识蕴由能取所取不同组成；受蕴由苦乐的轮转组成；想蕴由诸多聚合组成。以及依存于此的十八界。又说，缘起是迷惑的法，其变化产生十二处。如此聚集，前后的业的集合，烦恼和智慧之间的迷惑聚集在一起，所以称为身体。蕴是指众多聚集，例如谷堆堆积的样子。第五个内容就这样展示了由微尘组成的众生的身体的形成方式。现在是第六个内容，展示依存于身体的法的种类。也就是说，身体形成，烦恼也随之形成，例如瓶子形成，瓶子里的空间自然形成一样。其中，从烦恼三毒来说，贪欲导致气脉上升的部分产生一万个微细的烦恼；向内收敛的部分产生一万个微细的贪欲；中间的贪欲之前存在一千个原因。其余两个（嗔、痴）也同样适用。无明的方面也是如此。如此聚集在身体上，从无数劫以来，直到现在，都存在着，因此产生了业的差别。在这些之中，存在着善、不善、有记、无记等分别念。如此，收集众生如人等的身体的分别念的集合，由业和业的异熟等来显示。同样，缘起从无明开始，无明的无明，无明的行，无明的识等十二支。如此，同样计算剩余的十一个，总共一百二十四个在身体上聚集了众多的集合，因此众生的身体产生了不同的颜色、形状、行走方式、声音等差别。第六个内容展示了依存于身体的法的种类。现在是第七个内容，展示身体产生诸法的种类。一般来说，地水火风
English
It remains in the state of non-existence. The aggregates, the aggregate of form is composed of fine particles; the aggregate of formations is composed of various things; the aggregate of consciousness is composed of different apprehenders and apprehended; the aggregate of feeling is composed of the cycle of pleasure and pain; the aggregate of perception is composed of many gatherings. And the eighteen realms that depend on it. Furthermore, dependent origination is a deluded dharma, and its changes produce the twelve sources. Thus gathered, the collection of past and future actions, the delusions between afflictions and wisdom are gathered together, hence it is called the body. The aggregates refer to many gatherings, like the appearance of a pile of grains. Thus, the fifth content shows how the body of beings is formed from fine particles. Now, the sixth content shows the categories of dharmas that depend on the body. That is, when the body is formed, afflictions are also formed, just as when a vase is formed, the space inside the vase is naturally formed. Among them, from the three poisons of afflictions, desire causes one trillion subtle afflictions to arise from the part where the wind rises; one trillion subtle desires arise from the part that contracts inward; a thousand causes exist before the desire in the middle. The same applies to the remaining two (anger, ignorance). The same is true for the aspect of ignorance. Thus gathered in the body, from countless eons until now, it has existed, thus the differences in karma have arisen. Among these, there are discriminations such as good, non-good, declared, undeclared, and so on. Thus, the collection of discriminations of the bodies of beings such as humans is shown by karma and the ripening of karma, and so on. Similarly, dependent origination starts from ignorance, the ignorance of ignorance, the formations of ignorance, the consciousness of ignorance, and so on, the twelve links. Thus, similarly counting the remaining eleven, a total of one hundred and twenty-four gatherings gather on the body, thus the bodies of beings produce different colors, shapes, ways of walking, sounds, and other differences. The sixth content shows the categories of dharmas that depend on the body. Now, the seventh content shows the categories of elements that arise in the body. Generally, the elements of earth, water, fire, and wind
Chinese
地的、火的、风的四种身体所产生的身体的因是，水本身也有百种不同的身体。水的由水所生的有二十五种不同的类别，水的由土所生的有二十五种，水的由火所生的有二十五种，水的由风所生的有二十五种，形色和感官以及欲望等有一百种不同的类别，加上自性的身体就有一百零一种。自性的身体是由特殊元素构成的身体，容器清净，无需努力就能成就。同样，土也有那么多，火和风也同样计算，不同的数量总共有四百零一种。由于它们存在于众生的身体中，这些部分的特殊作用也会变得那么多。因此，即使说有无数的众生集合是这个和这个的样子，但只要稍微仔细观察，就会发现它们在声音等方面存在差异。因此，产生了不同的颜色、形状和欲望等，业和福德等也变得那么多，上一个身体的部分，感官和智慧也同样显现出来。第七个内容，展示了身体由元素产生的种类。现在，第八个内容，展示了元素的作用的身体存在、形成和毁灭的原因。也就是，由地、水、火、风四种元素所产生的各种概念集合，在成熟等因素的影响下聚集在一起。水有水渗入的身体、分散的身体和分散的身体三种，土有三种，火有三种，风也有三种，总共十二种。这也是先前将水的水等十六种计算在内而聚集的。这也是四种元素分为男女两种，总共八种。这也是聚集为四种。所有这些都是世俗的因和缘两种，胜义的因是风和心，也就是世俗和胜义的两种元素。这样聚集起来，这个身体最初的形成也是由元素的作用所致，同样，产生和身体存在的时间，以及元素聚合体的毁灭也是元素的作用。水有渗入、分散、平衡，土有渗入、分散、平衡三种，火有三种，风有
English
The cause of the body produced by the four bodies of earth, fire, and wind is that water itself also has a hundred different bodies. Of water born from water, there are twenty-five different kinds; of water born from earth, there are twenty-five; of water born from fire, there are twenty-five; of water born from wind, there are twenty-five. There are a hundred different kinds of forms, senses, and desires, etc., and with the body of one's own nature, there are one hundred and one. The body of one's own nature is a body made of special elements, and with a pure vessel, it is accomplished without effort. Similarly, earth also has that many, and fire and wind are also counted in the same way, so the number of differences totals four hundred and one. Because they exist in the bodies of beings, the specific functions of these parts also become that many. Therefore, even if one says that countless assemblies of beings are like this and that, if one examines them carefully, one will find that they differ in sound and other aspects. Thus, different colors, shapes, and desires, etc., arise, and karma and merit, etc., also become that many. In the part of the previous body, the senses and intelligence also appear that much. The seventh content shows the types of bodies produced by the elements. Now, the eighth content shows the reasons for the existence, formation, and destruction of the body by the action of the elements. That is, the collection of various concepts arising from the four elements of earth, water, fire, and wind, gathers together under the influence of maturation and other factors. Water has three types: the body of water penetrating, the body of dispersing, and the body of dispersing. Earth has three, fire has three, and wind also has three, totaling twelve. This is also gathered by previously counting the sixteen types of water, etc. This is also gathered by dividing the four elements into male and female, totaling eight. This is also gathered into four. All of these have two causes and conditions of conventional truth, and the cause of ultimate truth is wind and mind, that is, the two elements of conventional and ultimate truth. Thus gathered, the initial formation of this body is also caused by the action of the elements. Similarly, the generation and the duration of the body, and the destruction of the elemental aggregates are also the action of the elements. Water has penetration, dispersion, and balance; earth has three of penetration, dispersion, and balance; fire has three, and wind has
Chinese
十二之和，如是生起之蕴，四百种之生命之所依，无病与有病，长寿与短命等之作用之业。又，令生起者安住于其位，令地、水、火、风安住于其自位而调和，使身体无有疾病与痛苦，心中无有安乐与痛苦，而趋于平衡。最初于母胎中形成时，由父母二者之因缘，生起世俗之四大。由父亲之因，事相上四者皆具足，然实则生起水黄，湿润为水之性，坚硬为地之性。由母亲之因，事相上四大皆具足，然实则生起热为火之性，轻盈为风之性。如是，四大真实成立，与微尘及极微之分皆成立。取自身之风心，生起胜义之四大。风轻且动，生起智慧之功用。胜义之地，成为无有坚硬之建立，水成为无有湿润之摄持。由心而生，明亮，生起身之功用。胜义之火，成为无有热之焚烧，风成为无有轻盈之行。此四者之成熟，四盏灯真实显现。又，身体坏灭之时，地、水、火、风之生起错乱。地之身体为黏液之病所害而终结，水与火相合为胆病，风之身体为风病所害而终结，从而令生起之蕴坏灭。如是，第八内涵，由生起之作用之业，显示身体之形成、安住与坏灭之因。现在，第九内涵，显示轮回之形成中生起之成熟。如是，由十二缘起之十二种错乱之业，清净与不清净而生起。如是，彼之助伴之业亦成熟为十二。于彼处，由缘起之清净之器，此处成熟为财富与受用，以及行之善业，与巨大之福德。由不清净者，则成熟为丑陋之身，肢体不全，恶业，根不全，福德微小，成为边鄙之人。