Chinese
由于其性质，它作用于各个对象，例如将形式视为自我。此外，由于眼睛等各自的对象（形式等）是普遍存在的，因此它建立了两者之间的作用关系。在其对象中，它收集了感官功能的前后习气。因此，通过区分，它显示了通往天界和恶道的道路，这种迷惑的性质被称为“近显示”。在展示了第二个内容，即似乎存在错觉之后，现在展示第三个不存在的性质：如果不存在，那么眼睛的对象（形式等）将放弃执着于自我的方式，因为没有执着于事物本身的自性，所以被称为“不存在”。心是不稳定的本质。词源是基于流动而作用，因此被称为“心”。类别包括：普遍寻求的心，感官以各种方式作用于对象；以及决定的心，感官执着于有形之物。确定的心是心与形式之间的联系。区分的心是从对象形式中获取知识。烦恼的心是由于三种毒药的力量而将对象形式束缚为自我。由于它思考并执着于此，因此被称为“思考者”。所谓“知道”是指显现、空性、智慧和事物的行动者。因此，两者结合，从显现和空性的多样性中产生作用，从而迷惑众生。性质是永远无法找到的。在展示了第三个不存在的性质之后，现在展示第四个显现的性质：显现有两种：由心所包含的显现和由事物所包含的显现。心的显现类似于未由任何事物显现所构成，显现为空性、差异。事物的显现则显现为事物本身和他者。对象显现中，眼睛的对象，对于美丽的形式产生贪欲，对于中等的形式产生愚痴，对于不美丽的形式产生嗔恨。同样，从耳朵的声音中积累。因此，对于这些事物和对象，它与自我一起执着，并扩展到形式等。它在三界中轮回，并积累各种成熟。因此，对于两种显现，身体的作用和联系是身体的心所遍及的
English
Due to its nature, it engages with various objects, such as perceiving forms as self. Moreover, since the respective objects (forms, etc.) of the eyes, etc., are pervasive, it establishes the relationship of action between the two. Within its object, it gathers the prior and subsequent habitual patterns of sensory functions. Thus, by differentiation, it shows the paths to higher realms and lower realms, and this nature of delusion is called 'near showing.' After showing the second content, which is the appearance of existing delusion, now the third, showing the nature of non-existence: If it does not exist, then the object of the eye (forms, etc.) will abandon the manner of clinging to self, because there is no clinging to the self-nature of things, therefore it is called 'non-existence.' The mind is an unstable essence. The etymology is based on movement and action, therefore it is called 'mind.' The categories include: the mind that seeks everywhere, the sensory faculty engaging with objects in various ways; and the mind that determines, the sensory faculty clinging to tangible things as self. The mind that ascertains is the connection between mind and form. The mind that distinguishes is the grasping of knowledge from the object form. The afflicted mind is the binding of the object form as self due to the power of the three poisons. Because it contemplates and clings to this, it is called 'contemplator.' The so-called 'knowing' refers to appearance, emptiness, intelligence, and the agent of things. Thus, the combination of the two gives rise to action from the diversity of appearance and emptiness, thereby deluding sentient beings. The nature is that which is never found. After showing the third nature of non-existence, now showing the fourth nature of appearance: Appearance is of two kinds: appearance encompassed by mind and appearance encompassed by things. The appearance of mind is similar to not being constituted by any appearance of things, appearing as emptiness and difference. The appearance of things manifests as the thing itself and as other. In the appearance of objects, the object of the eye, attachment arises for beautiful forms, delusion arises for intermediate forms, and hatred arises for unattractive forms. Similarly, it accumulates from the sounds of the ear. Thus, for these things and objects, it clings together with self and extends to forms, etc. It causes wandering in the three realms and accumulates various ripenings. Therefore, for the two appearances, the action of the body and the connection are pervasive in the mind of the body.
Chinese
就像我一样。因为心与身体相连而执着，所以称为有情，因为迷惑而执着，所以在三界中成熟。这样显示了显现的体性。现在显示第五个光明的体性：光明这两个词语，经文很清楚。现在是第六个内涵，显示空性的体性：空性，是指任何事物都无法产生它，超越了因和缘。空性本身不是从任何事物中产生，也不存在于任何地方，所以不会产生。因为没有任何地方可以去，所以不可能产生。不是像真实事物一样的显现。这样，从没有产生之中，五种智慧的五种光芒清晰明亮，远离了有和无的边际，没有执着于自性的中心，显示了轮回和涅槃的基础。因为它不是从那之中产生的，所以它的法性，空性的作用是不会停止的。这是空性的法性。这样显示了第六个空性的体性。现在显示第七个粗大的体性：粗大等三个词语，经文很清楚。现在显示第八个执着的体性：执着，是指眼根的对境，清净的色法，因此能看见身和智慧的显现。在法界和智慧无二无别中看见，因此执着于不退转于三界的基础。由于它本身不纯净，所以耳朵听到声音等等，各自执着于自性，因此束缚于三界。并且，因为它被认为是自我和他者，所以贪欲等五种烦恼的业，连同自我一起，做一切事情，因此一切众生都无法从三界中解脱而安住。这样显示了执着的体性。现在显示第九个分别识的体性：分别了知对境是分别的部分。它本身是觉性，执着于仅仅是分别觉知的部分。对外在和内在的两个对境，进入显现和觉知二者，并且对诸根的对境各自进行判断。并且，对它产生迷惑的觉知，并且它的业将三界引导入轮回，并且它的显现部分显现为多种对境，并且它本身是产生不同分别念的基础。这样显示了第九个分别识的体性。现在显示第十个有色法的体性：色法是微细的色法，极微和粗大的山和房屋
English
Just like me. Because the mind is connected to the body and attached, it is called sentient being, because of delusion and attachment, it matures in the three realms. Thus, the nature of appearance is shown. Now, the fifth, the nature of clarity, is shown: The two words 'clarity,' the text is clear. Now, the sixth meaning, the nature of emptiness, is shown: Emptiness means that nothing can generate it, it transcends cause and condition. That emptiness itself is not born from anything, nor does it abide anywhere, so it is not born. Because there is nowhere to go, it is impossible to be born. It is not an appearance like a real thing. Thus, from the unborn, the five lights of the five wisdoms are clear and bright, free from the extremes of existence and non-existence, without a center that clings to self-nature, and shows the basis of samsara and nirvana. Because it does not arise from that, the nature of its dharma, the play of emptiness, is unceasing. This is the nature of emptiness. Thus, the sixth nature of emptiness is shown. Now, the seventh, the nature of grossness, is shown: The three words 'grossness,' etc., the text is clear. Now, the eighth, the nature of grasping, is shown: Grasping means that the object of the eye faculty, pure form, thus sees the appearance of body and wisdom. Seeing in the indivisibility of the dharmadhatu and wisdom, thus grasping the basis of non-regression in the three realms. Because it is not pure, the ears hear sounds, etc., each clinging to self-nature, thus binding in the three realms. And, because it is considered self and other, the karma of the five afflictions such as desire, together with the self, does everything, thus all beings cannot be liberated from the three realms and abide. Thus, the nature of grasping is shown. Now, the ninth, the nature of consciousness, is shown: Differentiating and knowing the object is the part of conception. It itself is awareness, clinging to the part that is merely differentiating awareness. To the two objects of outer and inner, entering into appearance and awareness, and judging the objects of the senses separately. And, having a deluded awareness of it, and its karma leads the three realms into samsara, and its appearing part appears as various objects, and it itself is the basis for generating different conceptions. Thus, the ninth nature of consciousness is shown. Now, the tenth, the nature of form, is shown: Form is subtle form, atoms, and gross mountains and houses.
Chinese
具有等等的（事物）是物质的形体。具有种类的形体是六道众生的各种不同的形体。具有意义种类的形体是被心所摄持的，以及物质显现部分的排列等。如是等等，就身体的第四个意义，显示了错乱的体性，并以十个内涵来显示。现在是身体的第五种安立，即有情众生的身体和根，为了显示其差异的起因，以十个内涵来显示，首先是总的显示：众生一切等等的五个词，通过论典来了解。现在是第二，显示产生的因：地的因是贪欲，水的因是财富，火的因是嗔怒，风的因是动摇。如是四者，通过精细观察，水的（作用是）使水湿润，水的（作用是）使土扩展，水的（作用是）使火飞腾，水的（作用是）使风流动，共有四种。土的（作用是）使土稳固，土的（作用是）用水滋养，用火烧灼，用风支撑。火的（作用是）使火蔓延，水燃烧，土被烧焦，风变热。风的（作用是）使风分开，水流动，土扩展并支撑，火变轻并空虚，共有十六种。从这些中进行区分，水有一百种，土有一百种，火有一百种，风有一百种，共有四百种。土水火风各自的体性和四种（作用），对于人类来说，除了身体的差别外，没有其他去处。如是显示了产生的因。现在是第三，显示产生的作用：总的来说，产生的作用是，通过对男女二者的精细观察，土和风的散布、插入、平衡六种是男性，火和水的散布、插入、平衡六种是女性，如是共有十二种。如是十二种，产生了六道众生的形体、声音、气味、味道、触觉的差别，因此，众生的业和福德的差别也是多种多样的。如是第三个内涵，显示了产生的（作用）。现在是第四，显示根：根等等的四个词，论典中已经很清楚了。现在是第五，显示形状：形状等等的三个词，论典
English
That which has etc., is the form of matter. The form with kinds is the various different forms of the six kinds of beings. The form with kinds of meaning is that which is gathered by the mind, and the arrangements of the appearing parts of matter, etc. Thus, these show the nature of delusion, the fourth meaning of the body, and show it by making it into ten inner meanings. Now, the fifth establishment of the body, the body and senses of sentient beings. To show from what cause that difference arises, it is shown with ten inner meanings, the first of which is a brief showing: The five words, all sentient beings, etc., are known by the treatise. Now the second is to show the cause of the elements: The cause of earth is desire, the cause of water is wealth, the cause of fire is anger, the cause of wind is agitation. Thus, from these four, by careful examination, the water of water makes wet, the water of earth makes it spread, the water of fire makes it fly, the water of wind makes it move, these are four. The earth of earth makes it stable, its water nourishes it, fire burns it, and wind supports it. The fire of fire spreads, water burns, earth is scorched, and wind is hot. The wind of wind separates, water moves, earth spreads and supports, and fire becomes light and empty, these are sixteen. From these, by distinguishing, there are a hundred for water, a hundred for earth, a hundred for fire, a hundred for wind, four hundred in total. The self-nature of earth, water, fire, and wind, and the four (actions), for human beings, there is no other place to go besides the differences of the body. Thus, the cause of arising is shown. Now the third is to show the action of arising: In general, the action of arising is, by careful examination of the two, male and female, the six of earth and wind spreading, inserting, and balancing are male, and the six of fire and water spreading, inserting, and balancing are female, thus there are twelve in total. Thus, from these twelve, the forms, sounds, smells, tastes, and touches of the six kinds of beings arise differently, therefore, the actions of beings and the differences of merit are also various. Thus, the third inner meaning shows the action of arising. Now the fourth is to show the senses: The four words, senses, etc., are clear in the treatise. Now the fifth is to show the shape: The three words, shape, etc., are in the treatise.
Chinese
得知了。现在第六个是寿命的量：众生中，天人的寿命以劫为单位，还有人寿和短暂的时间等等。阿修罗也是如此。旁生没有定数。饿鬼以劫为单位等等。地狱与天人相同。人类最初的寿命是无量，中间是八万岁，最终是十岁。像这样，六道各自不同。天人和人类是通过积累福德而清净的。有些阿修罗虽然福德清净，但也有像地狱饿鬼一样的。旁生、地狱、饿鬼这三者是不清净的。这也是由业力决定的。这些寿命的量在第六个空间中已经说明了。这样，第六个内容就说明了众生的寿命。 现在说明众生的声音：声音等三个词在经文中已经很清楚了。现在直接说明地狱：现在是物体身体的各种差别。地坚固且难以移动。火粗糙且喜欢愤怒。风轻且目标小。如果将这些与自然产生的顺序结合起来，水在十岁以下产生，土在三十岁以下产生，火在五十岁以下产生，风在寿命的最后产生。此外，水之身体在年轻时福德增长，土在缓慢下降时，火在增长消退时，风在衰老时。此外，水之身体的力量和自身的痛苦增长，行为和传承平衡时消失。通过这些混合可以了解三种。水的身体的力量在十八岁时达到顶峰，散乱在二十一岁时，平衡在三十岁时。土的三种是：痛苦在十六岁时，散乱在一岁时，平衡在二十岁时。火的三种是：痛苦在四十一岁时，散乱在十九岁时，平衡在三十一岁时。风的三种是：痛苦在三十五岁时，散乱在二十三岁时，平衡在二十五岁时达到顶峰，应该这样观察。这样，第八个内容说明了物体。 现在是第九个内容，说明表达：众生的表达是什么呢？身体形成后，脉形成。脉形成后，自性脉轮的文字形成，这是安住的表达。混合后，所说的一切都成为咒语幻轮的关键。因此，无论在哪里说什么，一切都由自性关键来表达。