English
It is known. Now, the sixth is the measure of lifespan: Among sentient beings, the lifespan of gods is measured in kalpas, and there are also human lifespans and short periods of time, etc. Asuras are also the same. Animals have no fixed lifespan. Hungry ghosts have lifespans measured in kalpas, etc. Hell beings are the same as gods. The initial lifespan of human beings is immeasurable, the middle lifespan is eighty thousand years, and the final lifespan is ten years. Thus, the six realms are each different. Gods and humans are purified through accumulating merit. Some Asuras, although their merit is pure, are like hell beings and hungry ghosts. Animals, hell beings, and hungry ghosts are impure. This is also determined by karma. These measures of lifespan have been explained in the context of the sixth space. Thus, the sixth content explains the lifespan of sentient beings. Now, the sound of sentient beings is explained: The three words, "sound," etc., are clear in the text. Now, the actual hell is explained: Now, there are various differences in the physical body. Earth is firm and difficult to move. Fire is rough and likes anger. Wind is light and has a small target. If these are combined with the order of natural birth, water is born before the age of ten, earth is born before the age of thirty, fire is born before the age of fifty, and wind is born at the end of life. Furthermore, the body of water flourishes in merit during youth, earth flourishes during slow decline, fire flourishes and fades, and wind flourishes during old age. Furthermore, the power of the water body and its own suffering increase, and when actions and lineage are balanced, they disappear. Through these mixtures, one can understand the three. The strength of the water body peaks at eighteen, scatters at twenty-one, and balances at thirty. The three of earth are: suffering at sixteen, scattering at one, and balancing at twenty. The three of fire are: suffering at forty-one, scattering at nineteen, and balancing at thirty-one. The three of wind are: suffering at thirty-five, scattering at twenty-three, and balancing at twenty-five, and it should be observed that it peaks. Thus, the eighth content explains the object. Now, the ninth content, which explains expression: What is the expression of sentient beings? When the body is formed, the channels are formed. When the channels are formed, the letters of the self-nature chakra are formed, which is the expression of abiding. When mixed, everything that is said becomes the key to the magic wheel of mantras. Therefore, wherever and whatever is said, everything is expressed by the key of self-nature.
Chinese
名为“哦德巴”，意思是所说的一切都不超出“阿里的”和“嘎里的”城市，因此身语意的所有行为都解脱于法性之要点。其作用是依靠表达的语言来展示其特征并认识它。通过检查上面显示的语言的粗细，以及手臂等部分，也可以知道产生分别念的时间。这些的自身要点是：如果身体出现问题，就以喜悦的方式表达；从分别念不同的时间开始，就以召唤的方式表达；寂静事业的时间以长久的方式表达；增长时要长；控制时要短；以强力压制的方式表达；被强烈邪魔扰乱时，要用强烈的表达；观修行为时，冷却分离是关键。如是第九个表达的指示。现在是第十个指示，即安住。也就是说，众生安住的，作为产生之容器的清净者，寿命长，具有感官、福德、光辉和善，并且没有疾病。作为产生之容器的不清净者，寿命短并且多病等等。例如，如同水晶球放入任何容器中，其颜色也会随之改变一样。同样，将身体依赖于五大元素的有情众生，区分为行善作恶的精华。因此，从身体四大元素的自性中解脱出来的众生，其身体也会出现不同。如是，这些是为了说明身体的安置，众生的身体和感官的差异，以及它们从何处产生，分为十个部分来指示。现在，为了指示身体的第六个安置，即法性自然圆满的关键时刻，以内在含义的十个部分来指示的第一个是：简要指示状态的法性，自性等四个词语，可以通过文本来理解。第二个是圆满的法性：法性等四个词语，文本清晰。第三个是指示界：界等五个词语，文本清晰。第四个是指示觉性的自性：自性等两个词语，可以通过文本来理解。第五个是指示运动：运动是由知识和风，以及智慧二者所为。
English
It is called "Odeba," meaning that everything said does not go beyond the cities of "Ali" and "Gali," therefore all actions of body, speech, and mind are liberated into the key point of Dharma nature. Its function is to rely on the language of expression to show its characteristics and recognize it. By examining the coarseness of the language shown above, as well as parts such as the arms, one can also know the timing of the arising of discursive thoughts. The self-essence of these is: if there is a disturbance in the body, it is expressed in a joyful manner; from the time of different discursive thoughts, it is expressed in a summoning manner; the time of peaceful activities is expressed in a prolonged manner; for increase, it is long; for control, it is short; it is expressed in a forceful suppressing manner; when disturbed by violent demons, it is expressed violently; cooling separation is key during contemplation and practice. Thus, the ninth instruction on expression. Now is the tenth instruction, which is abiding. That is to say, those who abide in life, the pure ones who are the vessels of arising, have long lives, possess senses, merit, splendor, and goodness, and are without disease. Those who are impure as vessels of arising have short lives and are prone to illness, and so on. For example, just as the color of a crystal ball changes according to the container it is placed in. Similarly, sentient beings whose minds depend on the elements are distinguished as the essence of those who engage in virtue and non-virtue. Therefore, sentient beings who are liberated from the self-essence of the four elements of the body will also have different bodies. Thus, these are to explain the placement of the body, the differences in the bodies and senses of sentient beings, and from where they arise, instructed in ten parts. Now, to indicate the sixth placement of the body, the key moment of the spontaneously perfect Dharma nature, the first of the ten parts of inner meaning is: briefly indicating the Dharma nature of the state, the four words such as self-nature can be understood through the text. The second is the perfect Dharma nature: the four words such as Dharma nature, the text is clear. The third is indicating the realm: the five words such as realm, the text is clear. The fourth is indicating the self-nature of awareness: the two words such as self-nature can be understood through the text. The fifth is indicating movement: movement is done by knowledge and wind, and by the two wisdoms.
Chinese
业力将众生牵引至三界，智慧将众生牵引至佛位。为了区分轮回与涅槃，从九窍中产生的风，以业力来区分。气流的处所，是从肺部向外流动，又向内进入的时候。风在三百之间，停留在处所一百二十之间。那个时候要认识气流，禅修要以方便的诀窍来进行。如是第五个气流的指示完毕。现在指示第六个空性的量。像那样掌握气流的量之后，以业力的风完全清净的道路上，以空性，外面的门之显现，色、声、香、味全部耗尽。像那样耗尽的意思是，外面的迷惑显现空掉了，法性清净的自显现中自然解脱。内部执持的分别念空掉了，自证空性被认识和解脱。如是第六个空性的量指示完毕。现在指示第七个分别念耗尽的量。像那样空掉之后，内外分别念耗尽，以及获得法性无生之智慧，二者同时。此时，轮回和涅槃的混合，被命名为。如是第七个分别念耗尽的量指示完毕。现在指示第八个那些在基上圆满的方式。那个也的两个字，经文很清楚。第九个指示法性的道路也是，道路这两个字很清楚。第十个指示果也是，果的四个字从经文可以知道。那些是以法性自性的圆满状态的法，分为十个来指示。现在指示身体的安置第七个名称的体性的作用，以十个来指示的第一个。名称的体性简略指示是，名称的等等四个字经文很清楚。内容第二个名称的因指示是，名称的因的三个字从经文可以知道。第三个名称的缘指示是，缘的三个字经文很清楚。第四个名称安立的体性指示是，以安立的来指示，那个也是在何处安立呢？依赖于言说的符号而已，在那里以名称的第一个字和，最后改变而生命存在和，坏灭和
English
Karma leads beings to the three realms, and wisdom leads them to Buddhahood. To distinguish between samsara and nirvana, the winds arising from the nine apertures are differentiated by karma. The place of movement is when a flow from the lungs outwards enters inwards. The wind is between three hundred, and stays in the place between one hundred and twenty. At that time, the movement should be recognized, and meditation should be done with skillful instructions. Thus, the fifth instruction on movement is completed. Now, the sixth meaning, the measure of emptiness, is taught. Having grasped the measure of movement in that way, on the path of completely purifying the karmic winds, through emptiness, the appearance of the outer doors, form, sound, smell, taste, all are exhausted. The meaning of saying 'exhausted' like that is that the deluded appearances of the outside are emptied, and one is naturally liberated into the self-appearance of the pure nature of reality. When the internally grasping conceptualization is emptied, self-awareness of emptiness is recognized and liberated. Thus, the sixth measure of emptiness is taught. Now, the seventh measure of the exhaustion of conceptual thought is taught. When the exhaustion of inner and outer conceptual thought occurs in that way, and the wisdom of the unborn nature of reality is attained, the two happen simultaneously. At this time, the mixture of samsara and nirvana is named as. Thus, the seventh measure of the exhaustion of conceptual thought is taught. Now, the eighth, the way in which those are perfected on the ground, is taught. The two words 'that also' are clear in the text. The ninth, the teaching of the path of reality, is also clear in the two words 'the path'. The tenth, the teaching of the result, is also known from the four words of the result in the text. Those are taught by making the dharma of the perfect state of the nature of reality into ten. Now, the seventh arrangement of the body, the function of the characteristic of name, is taught in ten parts, the first of which is: The characteristic of name is briefly taught: the four words 'name' etc. are clear in the text. The second meaning, the cause of name, is taught: the three words 'cause of name' are known from the text. The third, the condition of name, is taught: the three words 'condition' are clear in the text. The fourth, the characteristic of the imputation of name, is taught: it is taught by 'imputation'. Where is that imputed? Relying only on the convention of speech, there, with the first letter of the name and the last changed, life exists and decay and
Chinese
因此，从事传播工作的人，重视业力关系非常重要。因此，依靠名字的最后一个字母，可以近似地显示任何众生的身体等特征，并显示其种姓等特征。如果想使其生命存在，则从第一个字母开始改变；如果想摧毁它，则从中间改变；如果想传播它，则从末尾改变。特别重要的是，要改变名字所起的作用。因此，如果将各个元素的身体与年、月、日结合起来，如果将这些错误结合起来，即使是自生佛的薄伽梵也会被摧毁，更不用说普通的众生了。以上是第四个关于附加特征的解释。现在，第五个是关于依靠名字的最后一个字母来改变众生的业力。名字的最后一个字母是：如果是水的身体，则与土结合；土与风结合；风与火结合；火与水的字母结合。这是元素要点的区分：如果想隐藏任何众生，则如上所述。如果想滋养自己和他人，则水的身体首先与土的字母结合，土与火结合，火与风结合，风与水的字母结合。如果想摧毁对方的蕴，如果是水，则在中间加入火和土；如果是土，则加入风和火；如果是火，则加入水和土；如果是风，则用火和水的字母来改变，并在摧毁对方的时候这样做，肯定会成功。因此，名字的字母和各自的元素隐藏、滋养和摧毁的相互依存关系应该这样做。以上是第五个关于依靠名字的最后一个字母来改变众生的业力。现在，第六个是关于依靠名字的第一个字母来近似地显示众生的特征。也就是说，依靠第一个字母的元音，如果第一个字母带有上加字，则会产生各种关系；如果是“ཀྱང་”，则眷属和受用少；如果是长音，则寿命和权力增长；如果是厚重的字母，则福德圆满，受用具足；如果是短音，则显示各种增减的业力；如果有下加字，则眷属增多；如果有前加字，则功德增长。因此，如果智者给名字的第二个字母等附加意义，那么好坏、增减等各种情况，都是依靠名字的第一个字母。如果想杀死对方，则与马拉雅（mara yā）结合