Chinese
因此，从“巴萨诶嘎”一词中引申，了解一千，就能见到智慧的清净显现的六种神通。从“嘎米巴度”一词中引申，了解一千，就能见到法性的清净显现的六种神通。从“玛拉色达嘎嘉姆美”一词中引申，了解一千，就能生起智慧的清净显现的六种神通。从“巴卡萨米达”的声音中引申，了解一千，就能生起一切智者的法性清净显现的六种神通。从“阿嘎嘎嘎萨日巴呼拉夏”一词中引申，了解一千，就能生起大智慧的清净显现的六种法之神通。因此，通过装饰其分支，这样从六个空性中视为二倍的转变，就能变成一百万二千，从而能享用那样的功德，直至佛的净土。如是第九，通过了解时间，显示了六道中天神的语言差别。现在是第十，显示计算声音的其他位置。声音的位置有八种，位于脐部，处于实物的界中。无论从哪里呼唤，都因“阿”而成为各自名称的基石。在其根和叶的内部，处于遍布的界中。从火的子宫中移动时，从脐部移动。在心口，处于实物的成就者中，无论是喜悦还是不喜悦，都会流向心脏。在其根和叶上，处于分支的成就者中，如果这里的根发生错误，就会导致死亡。喉咙处于实物的其他分离中，因此能够区分味道的精华和糟粕。在其根的内部，处于表达的其他分离中，因此成为声音和表达的基础。顶端处于实物的助缘中，因此能够产生头发和体毛等。在其根和叶中，处于分离的助缘中，因此能够使感官之门清晰。如是八种，计算转变为其他的方式是：通过学习大地的词语的沉重和坚硬，就能了解有形之物的数量和尺度。通过学习水的尺度的清晰和长远
English
Therefore, deriving from the term "Bhasa Eka," knowing a thousand, one sees the six clairvoyances of the pure manifestation of wisdom. Deriving from the term "Kami Badhu," knowing a thousand, one sees the six clairvoyances of the pure manifestation of the nature of reality. Deriving from "Malasidhakatyamme," knowing a thousand, the six clairvoyances of the pure manifestation of wisdom arise. Deriving from the sound "Bhakasamidha," knowing a thousand, the six clairvoyances of the pure manifestation of the all-knowing one's pure manifestation of the nature of reality arise. Deriving from "Akkagggasari Bahulasha," knowing a thousand, the six clairvoyances of the pure manifestation of great wisdom's Dharma arise. Therefore, by adorning its branches, in this way, from the six emptinesses, considering it as a twofold transformation, it becomes one million two thousand, thereby being able to enjoy such merits up to the Buddha's pure land. Thus, the ninth, by knowing time, shows the distinctions of the languages of the gods among the six realms. Now is the tenth, showing the calculation of other locations of sound. The locations of sound are eightfold, located in the navel, residing in the realm of reality. No matter from where one calls, it arises as the foundation for naming each individual due to "A." Within its roots and leaves, it resides in the pervasive realm. When moving from the womb of fire, it moves from the navel. In the heart, it resides as the accomplisher of reality, so whether it is joy or displeasure, it flows to the heart. On its roots and leaves, it resides as the accomplisher of the branches, so if the root here goes wrong, it will cause death. The throat is in the other separation of reality, therefore it can distinguish the essence and dross of flavors. Within its roots, it resides in the other separation of expression, therefore it becomes the basis of sound and expression. The tip is in the auxiliary cause of reality, therefore it can generate hair and body hair, etc. In its roots and leaves, it resides in the auxiliary cause of separation, therefore it can clarify the sense gates. Thus, the eight, the order of calculating the transformation into others is: by learning the heaviness and hardness of the earth's words, one can know the number and measure of forms. By learning the clarity and length of the water's measure
Chinese
因此可以了解，从聚集和分散的数量中可以了解限度。如果学习火焰燃烧蔓延而没有止境，就可以了解心和意的限度。如果学习风的运动轻盈飘动，就可以了解法性的界限和一切法性。从这四者中，如果对其修习达到究竟，就能证悟自性的语言，地的语言是稳固的。如果学习火，就能确定外器世界。如果学习水的语言进入并遍布，就能确定内情的有情世界。如果学习火的转化作用飘动，就能确定根和境。如果学习风的遍布作用空隙，就能确定内外流动的风。如果学习水快速的水之语言，就能确定流动和不流动的世界。如果学习地长久而遍布，就能确定独觉。如果学习火燃烧喧闹，就能确定菩萨地的次第。如果学习风流动而不返回，就能确定佛陀的智慧和一切智慧。再次，如果学习火的火堆燃烧，就能确定佛陀化身出现的关键。如果学习地的燃烧作用事物的语言，就能确定各种显现的限度。如果学习水的语言聚集种子，就能确定空性和慈悲的境地。如果学习风流动蔓延，就能确定一切身和智慧。再次，如果学习风的语言轻盈跳动，就能确定能取和所取的限度。如果学习地停留和分离的限度，就能确定这些身的语言的相和好。如果学习水寒冷空隙的语言，就能确定诸佛的心意。如果学习火猛烈流动，就能确定众生和佛陀的关联。这八个处所变成十六个。从这些中进一步扩展，水的身体有八种不同的声音存在。同样，火、地、风各有八种，总共三百二十种。四种元素各自有四种自性，总共三百二十四种。从这些中确定差别，如果总结语言的作用，就是以作用的道理来理解法。
English
Therefore, it can be understood, from the number of gathering and dispersing, the limit can be known. If one learns the flame burning and spreading without end, one can know the limit of mind and intention. If one learns the wind's movement, light and fluttering, one can know the realm of Dharmata and all Dharmata. From these four, if the practice of them reaches the ultimate, one can realize the language of self-nature, the language of earth is stable. If one learns fire, one can determine the external world of containers. If one learns the language of water entering and pervading, one can determine the sentient world of inner content. If one learns the transforming action of fire fluttering, one can determine the senses and objects. If one learns the pervading action of wind, the gaps, one can determine the winds flowing inside and outside. If one learns the fast water language of water, one can determine the moving and non-moving worlds. If one learns the earth being long and pervasive, one can determine the Pratyekabuddhas. If one learns the fire burning and roaring, one can determine the stages of the Bodhisattva grounds. If one learns the wind moving and not returning, one can determine the wisdom and all-knowing wisdom of the Buddhas. Again, if one learns the fire heap of fire burning, one can determine the key to the appearance of the Buddha's manifestations. If one learns the burning action of earth, the language of things, one can determine the limit of various appearances. If one learns the language of water gathering seeds, one can determine the realm of emptiness and compassion. If one learns the wind moving and spreading, one can determine all bodies and wisdoms. Again, if one learns the language of wind being light and pulsating, one can determine the limit of the apprehended and the apprehender. If one learns the limit of earth staying and separating, one can determine the marks and signs of those bodies' languages. If one learns the language of water being cold and hollow, one can determine the intentions of the minds of the Buddhas. If one learns the fire being fierce and moving, one can determine the connection between beings and Buddhas. These eight places become sixteen. From these, further expanding, the body of water has eight different sound existences. Similarly, fire, earth, and wind each have eight, totaling three hundred and twenty. The four elements each have four self-natures, totaling three hundred and twenty-four. From these, determining the differences, if one summarizes the action of language, it is to understand Dharma through the reasoning of action.
Chinese
确定有法之自性。以观待之理确定有法之关系。以正理确定法性。以破除相违之理安立有法不谬误。以本生之理确定法性。又以因果无迹之理确定法性超离因缘。以因明颠倒之理确定法性无因。以平等无觉之理确定法性无好坏和大小。以空性无实义之理确定法性无事物。以无有离边之理将忆念思维融入法性。词句如果归纳，就这样变成十种。通晓将这些运用在显现声响之法上。就能获得对一切词句的自在，因为观待世间，所以会变成名为说法之王。像这样了知，就能确定成就未聚集结合的过去之法。如是等等，就是将第九身义，词句的运用分为十种而宣说。现在是第十身义，分别安立，宣说智慧和觉性的自性。首先以十支分之义宣说，初义，总说断除处之所缘，智慧和觉性等等的四个词句在下面宣说。二支分之义，宣说心，心等等两个词句，经文显明。现在是第三义，宣说意，意的体性涉入各种各样。词义是仅仅依靠意而涉入，因为动摇所以称为意。分类是普遍寻求等等六种在其他地方宣说，所以这里没有写。这些心意就成为名为觉性。如是宣说了第三意。现在是第四，总说动摇，动摇的两个词句，经文显明。第五，宣说散乱，散乱的两个词句，通过经文了知。第六，宣说掉举，掉举的两个词句，经文显明。第七，宣说急躁的聚集，急躁是指从觉性的马风中，在那本身的对境中迷失，烦恼贪欲和嗔恨和愚痴三种，断绝了对境上贪求的心之显现。因为对显现之心显现嗔恨，所以束缚了我与我的心。
English
The characteristic of having a subject is determined. The relationship of having a subject is determined by the logic of dependence. The nature of reality is determined by valid logic. The subject is established without error by the logic of abandoning contradictions. The nature of reality is determined by the logic of the Jataka tales. Furthermore, by the logic of cause and effect without trace, it is determined that the nature of reality is beyond cause and condition. By the logic of reversing the reason, it is determined that the nature of reality has no reason. By the logic of equality without awareness, it is determined that the nature of reality has no good or bad, big or small. By the logic of emptiness without essence, it is determined that the nature of reality has no substance. By the logic of absence without bias, memory and thought are combined into the nature of reality. If the words are summarized, they become ten in this way. By knowing how to apply these to the phenomena of appearance and sound, one gains mastery over all words, and because of dependence on the world, one becomes known as the king of speech. By knowing in this way, one can certainly accomplish even the past phenomena that have not been gathered together. Thus, the ninth body meaning, the application of words, is explained by dividing it into ten. Now, the tenth body meaning, the distinct establishment, explains the nature of intelligence and awareness. First, the meaning of the branches is explained in ten parts. The first meaning, the general statement of the object of elimination, the four words such as intelligence and awareness will be explained below. The second meaning of the branch, the explanation of mind, the two words such as mind are clear in the text. Now, the third meaning, the explanation of mind: the nature of mind engages in various things. The definition is that it engages only by relying on mind, and because it moves, it is called mind. The six divisions, such as universal seeking, are explained elsewhere, so they are not written here. These mind and intellect become known as awareness. Thus, the third mind is explained. Now, the fourth, a brief explanation of movement: the two words of movement are clear in the text. Fifth, the explanation of scattering: the two words of scattering are known through the text. Sixth, the explanation of excitement: the two words of excitement are clear in the text. Seventh, the explanation of the gathering of haste: haste refers to losing oneself in the object of the horse-wind of awareness. From that, the three defilements of desire, hatred, and ignorance cut off the many appearances of the mind desiring the object. Because of hating the appearance of the appearing mind, I and my mind are bound.
Chinese
景象由于对境和心二者愚昧无知，处于不识的昏昧自性中。这三者聚合，便产生名为“心”的各种活动。依靠它，精细的意识便能对各种境进行决断。这样，心和意识二者聚合，由贪欲之因在欲界中轮回，由嗔恨在色界，由愚痴而生于无色界。如是，第七长时之聚合已显示。 现在是第八，显示境：境是两个词，文义显明。第九，显示执取，执取的两个词，文义显明。现在是第十，显示执著：执著，是指心的分别念之集合，即动摇、散乱、兴奋、急躁四种。由此，意识的量转变为八识的集合。其中产生的原因是六根本烦恼、五遍行烦恼和二十随烦恼，它们破坏法性，形成业和烦恼的印记。如是，以这些，以身体的十义，将心和意识的自性分为十个部分来显示。现在，身体的安置，第十一，显示这些的景象，以肢体的五义来显示的第一个：显示所取和能取的两个词，文义显明。第二个，显示所取和能取的确定，也是所取的三个词，文义显明。现在是第三个，显示所取和能取的境：境有两种，仅仅是所取的境。执著的境，自身相续有两种。这即是境，两种，显明显示法性完全清净的境。对此，在外面的虚空中，使觉性显现。其要点是，诸根的精华从眼中显现智慧。而且，任何时候都不要超过三种观看方式。根，眼睛的要点是心保持在自身的状态。而且，使心保持在自身状态的要点是眼睛不移动。眼睛不移动的要点是身体放松。这样，身体不移动，眼睛的要点，脉搏缓慢跳动，智慧便真实显现。如是，第三，显示所取和能取的境之后，第四，显示身体的要点：因此，身体等三个词，文义显明。现在是第五，脉搏缓慢跳动如何显现智慧的