English
Therefore, it is very important for those engaged in spreading to value the karmic connections. Thus, by relying on the last letter of a name, one can approximately show the characteristics of any being's body, etc., and show the characteristics of its caste, etc. If one wants to make its life exist, then change it from the first letter; if one wants to destroy it, then change it from the middle; if one wants to spread it, then change it from the end. In particular, it is important to change what the name does. Therefore, if the bodies of the various elements are combined with the year, month, and day, if these errors are combined, even the Bhagavan of the self-born Buddha will be destroyed, let alone ordinary beings. The above is the fourth explanation of the attached characteristics. Now, the fifth is about changing the karma of beings by relying on the last letter of the name. The last letter of the name is: if it is a water body, then combine it with earth; earth combine with wind; wind combine with fire; fire combine with the letter of water. This is the distinction of the key points of the elements: if you want to hide any being, then as above. If you want to nourish yourself and others, then the water body is first combined with the letter of earth, earth with fire, fire with wind, and wind with the letter of water. If you want to destroy the aggregates of the other party, if it is water, then add fire and earth in the middle; if it is earth, then add wind and fire; if it is fire, then add water and earth; if it is wind, then use the letters of fire and water to change it, and if you do it when destroying the other party, it will definitely succeed. Therefore, the interdependent relationship of the name's letters and the respective elements' hiding, nourishing, and destroying should be done in this way. The above is the fifth about changing the karma of beings by relying on the last letter of the name. Now, the sixth is about approximately showing the characteristics of beings by relying on the first letter of the name. That is, relying on the vowel of the first letter, if the first letter has a prefix, then various relationships will arise; if it is "ཀྱང་", then the retinue and enjoyment will be small; if it is a long vowel, then life and power will increase; if it is a heavy letter, then merit will be complete and enjoyment will be perfect; if it is a short vowel, then it will show various karmas of increase and decrease; if there is a suffix, then the retinue will increase; if there is a pre-prefix, then the qualities will increase. Therefore, if the wise give additional meanings to the second letter of the name, etc., then various situations such as good and bad, increase and decrease, all depend on the first letter of the name. If you want to kill the other party, then combine it with mara yā.
Chinese
并且，如果想要自己滋养，就与各自的生起之字结合。如果想要自己和他人的身体存在，就与增长生起的字结合。如是地、水、火、风，各自的数量。水是千，地是万，火是八千半，风是二十万。要通过这些来了解。如是第六，依靠名字的第一个字，简要地显示了行者的特征。现在是第七个内容，依靠名字的最后一个字，显示了生起关键的转变。也就是说，名字的字，最后一个字与行者各自的生起结合是：长则通过增长生起而转变，短则通过滋养而转变，单独则失去关键，顶饰则杀戮，足底八则隐秘。连接则各自在杀戮上具有力量。名字的字的结尾与头部结合则杀，与足部结合则滋养并增长，剩余的都放在中间。也就是说，对于杀等，要颠倒并与各自生起的敌对之时结合。对于滋养等，名字所居住的自己的生起的身体与水相连，与地分散，与火和风相平衡。如是第七，依靠名字的最后一个字，显示了生起关键的转变。现在是第八，显示了通过命名而无法获得的自性。真实等五个词，经文中已明确。现在是第九，显示了术语。术语等四个词，经文中已明确。第十，也显示了基础。基础等，经文中已明确。通过这些，身体意义的第七，名字的特征的作用，分为十个部分来显示。现在是身体意义的第八，显示了众生的业和根，通过十个部分的意义来显示的第一，简要显示了地界的目标。众生等五个词的意义在下面显示。第二，显示风。也就是说，所有众生的业是，外器也是，生起的风的种子也是，业所生的风的缓慢扩大，变得宽广而厚实。从那的膨胀中，水的缓慢扩大，变得高而厚实，从界中突出。从那的膨胀中，地的缓慢。从那的膨胀中，火的缓慢，从那外器的世界形成。内情也是，中心来自风。
English
And, if you want to nourish yourself, combine with the letters of your own arising elements. If you want your own and others' bodies to exist, combine with the letters that increase arising. Thus, earth, water, fire, and wind, each of their quantities: water is a thousand, earth is ten thousand, fire is eight thousand and a half, wind is two hundred thousand. Understand through these. Thus, the sixth, relying on the first letter of the name, briefly shows the characteristics of the goer. Now is the seventh content, relying on the last letter of the name, shows the transformation of the key of arising. That is, the letters of the name, the last letter combined with the respective arising of the goer is: long transforms through increasing arising, short transforms through nourishing, alone loses the key, head ornament is killing, eight at the feet is secret. Connected, each has power over killing. The end of the letters of the name combined with the head kills, combined with the feet nourishes and increases, the rest are placed in the middle. That is, for killing and so on, reverse and combine with the time of the enemy of each arising. For nourishing and so on, the body of one's own arising where the name resides is connected to water, scattered to earth, balanced to fire and wind. Thus, the seventh, relying on the last letter of the name, shows the transformation of the key of arising. Now is the eighth, showing the nature that cannot be found by naming. The five words such as truth are clear in the text. Now is the ninth, showing the terms. The four words such as terms are clear in the text. Tenth, also shows the basis. The basis and so on are clear in the text. Through these, the seventh of the meaning of the body, the function of the characteristics of the name, is shown in ten parts. Now is the eighth of the meaning of the body, showing the karma and senses of sentient beings, the first of showing through the meaning of ten parts, briefly shows the goal of the earth boundary. The meaning of the five words such as sentient beings is shown below. Second, showing the wind. That is, the karma of all sentient beings is, the outer vessel is also, the seed of the arising wind is also, the slow expansion of the wind born from karma becomes wide and thick. From that expansion, the slow expansion of water becomes high and thick, protruding from the realm. From that expansion, the slowness of earth. From that expansion, the slowness of fire, from that the world of the outer vessel is formed. The inner essence is also, the center comes from the wind.
Chinese
增长导致心脏是水，由此喉咙是火，由此增长头顶成熟为土。由此众生的业的差别，好与坏，苦与乐，以及众生的成熟各不相同。进入三界也是风的作用，从这些之中出来也是风的方法，依靠口诀来彻底区分轮回与涅槃。这是第二个关于风的教导。现在是第三个，如何从风中产生知识的教导。那个风的作用是什么呢？当内在众生的身体形成时，当风聚集在脐带时，知识是从流动的部分产生的。风等那些元素，首先，知识就像空虚天空中的云彩一样存在。投射的业之风吹散它，就像云彩分开一样，知识也变成碎片。然后，聚集的业之风再次聚集，众生各种不同的知识由此产生。然后，水也被风聚集，土被风固定，火被风成熟，风的风各自引导到各自的位置。因此，各自的感官显示出对境的显现，这是从四种元素的个别风中产生的。这是第三个，从风中如何产生知识的教导。现在是第四个，如何从外在元素中产生内在容器的身体和语言的教导。这样，从风和知识中，外在的身体由肉、血、微尘和粗尘组成，内在的语言由言语和词语组成，秘密的意念由不同的流动组成。这样，从风和知识两者中，身体、语言和意念成熟，好坏业的形态是从元素的容器纯净与不纯净中显示的。这是第四个，从外在元素中如何产生内在容器的身体和语言的教导。现在是第五个，这样从身体、语言和意念的差别中产生的身体的成熟各自如何的教导。由此，从土元素中特别产生的身体是沉重的，不喜欢清洁。具有水元素的身体遍及一切，不会到达终点，并且有很多想法。火元素的身体是粗糙的，知识是混乱的，喜欢混乱。风元素的身体是轻盈的，心智不稳定，并且会耗尽体力。这样，四种元素
English
Growth causes the heart to be water, from that the throat is fire, from its growth the crown of the head matures into earth. From this, the distinctions of sentient beings' karma, good and bad, happiness and suffering, and the maturation of sentient beings occur differently. Entering the three realms is also done by wind, and emerging from them is also by means of wind, relying on oral instructions to thoroughly distinguish between samsara and nirvana. This is the second teaching on wind. Now, the third is the teaching on how knowledge arises from wind. What is the function of that wind? When the body of an inner sentient being is formed, when the wind gathers at the navel, knowledge arises from the moving part. Those elements such as wind, firstly, knowledge itself abides like the nature of clouds in the empty sky. The wind of projecting karma scatters it, just as clouds break apart, knowledge also goes into fragments. Then, the wind of gathering karma gathers it once again, and from that, the various different kinds of knowledge of beings arise. Then, water is also gathered by wind, earth is stabilized by wind, fire is ripened by wind, and the wind of wind leads each to its own place separately. Thus, each of the senses shows the appearance of objects, which arises from the particular winds of the four elements. This is the third, the teaching on how knowledge arises from wind. Now, the fourth is the teaching on how the outer elements generate the inner vessel of body and speech. Thus, from wind and knowledge, the outer body arises from flesh, blood, fine particles, and coarse particles; the inner speech arises from sounds and words; and the secret mind arises from different movements. Thus, from both wind and knowledge, the three of body, speech, and mind mature, and the nature of good and bad karma is shown from the purity and impurity of the vessel of the elements. This is the fourth, the teaching on how the inner vessel of body and speech arises from the outer elements. Now, the fifth is the teaching on how the maturation of the body arising from the distinctions of body, speech, and mind is individually. From this, the body that is particularly generated from the earth element is heavy and does not like cleaning. The body with the water element pervades all, does not reach the end, and has many thoughts. The fire element body is rough, knowledge is confused, and it likes confusion. The wind element body is light, the mind is unstable, and it exhausts physical strength. Thus, the four elements
Chinese
身体的官能和肢体也圆满。由于由地、水、火、风四大元素中的风元素之身所造，因此，掌握风的要诀的瑜伽士，就能获得对四大元素的控制。如是第五，从身语意的差别方面，说明了身体的成熟程度。现在是第六，说明元素之遍行，遍行三句经文已明示。第七，说明道理，道理也由三句经文可知。现在是第八，如是身体的摄取方式中，说明了众生的官能差别，众生的不同，也离不开三种官能。其中，上等官能依赖上师的口诀而证悟。中等通过经文的意义提纲挈领而理解。下等依赖详细的词义而证悟，这是为那些不具备小乘、中乘、下等三种增益之念的人所说的。如是第八，说明了官能的概括。第九，说明官能的扩展，以上那些事业，上等的下等，上等的中等，上等的上等，同样，中等有三种，下等也有三种，如此细分，意指九种官能。下等三种指声闻，下等的中等指独觉，其上等指菩萨。中等三种指事部（克里亚，梵文：Kriyā），行部（乌巴亚，梵文：Upāya），瑜伽部（约嘎，梵文：Yoga）。上等三种指摩诃瑜伽（玛哈，梵文：Mahā），阿努瑜伽，阿底瑜伽，九乘是九种官能次第的关键所在。如是第九，说明了官能的扩展。现在是第十，详细说明官能的问答，如是，从九种中，分为顿超和渐次两种。从显现方面产生九乘二，即十八种，分为上等、中等、下等三种，实际上是二十一种。下等七种，显现为桑森，玛美，扬扬，吞丹，夏夏，赤赤，嘉嘉，赤赤等，这是达到极致的时候。中等显现为班本，丹丹，吞丹，扎仲，昌昌，拉列，昌昌。上等显现为扎卓，拉洛，桑森，扎卓，阿吾，达杜，禅禅。如是