English
Having shown the situation, now the fifth part is to explain that no dharma fabricated through acquired diligence can reach the base of the self-abiding of original purity. Thus, it is explained by phrases such as, "Thus is the way things abide." Thus, the way things abide in the nature of reality, which abides in the three—essence, nature, and compassion—is regarded as a measurable object in the stage of sentient beings. From the aspect of the essence of original purity, when one observes the merging of one's own mind with the nature of reality, because there is nothing to grasp or establish, therefore, with its state, the meaning of essence is complete in itself, so there are no ten virtues, and the way things abide is liberated from fabrication, so there are no ten non-virtues either. Because there is no breath flowing in and out, there is no life, so there is no birth and death. Since there is no body grasping at the self, and it is free from the notion of annihilation, emptiness transcends the determination and grasping of the essence. Since it itself is not established in any essence, it transcends the calculation of this and that. Since it does not grasp at any external object as a target, it abides as the lord of appearances. Since everything arises and everything is liberated, all kinds of play are self-arising and self-liberating. Such a base of abiding is contrary to views with words, meditation with verbal targets, and actions with verbal acceptance and rejection, so it does not abide in anything. All of these cannot see even a tiny part of the nature of reality's original purity. By reciting root mantras and practicing, by becoming familiar through practicing samadhi, and by abiding in meditation, one cannot even touch the edge of the nature of reality's original purity. Even in the stage of cause, through giving, keeping vows, practicing patience, exerting effort, abiding in meditation, and studying wisdom, there is no benefit or harm to this base of original purity, just like waving a sword in the sky. For the great perfection of original purity, with the key point of no words, through the tantras of words, the teachings and pith instructions, for the way things abide in the nature of reality, there is not even a particle of need. Therefore, this is the key point of not attaining enlightenment through words. Original purity is separate from action, so it is separate from elaboration, non-elaboration, and extreme non-elaboration.
Chinese
即使通过无有戏论的灌顶，以及身、语、意之誓言，和内外秘密之戒律，对于本来清净之基础，也没有增加利益或减少损害。因此，基础本身的意义，是不依赖于其他对治的要点。因此，过去、现在、未来三时安住的诸佛，也因为此从未被任何人见过，所以是轮回与涅槃二者生起的要点。如是第五，大圆满本来清净自住之基础，以心所造之法无法触及而作了开示。现在是第六，大圆满本来清净自住之基础，任何事物都无法了悟，仅凭证悟法性现前之义就能知晓而作开示。因此，正行此，等等作了开示。任何事物都无法寻得，因此正行此，以自性戏论之语难以确定，且以言语无法到达其上，并且因为其未成为心之对境，所以思考也无法追随其后。那么，是否永远无法了悟呢？上师殊胜之口诀，以法性现前之方便指示，并对此加以串习，必定能够了悟。那么，又该如何了悟呢？譬如，即使未见金刚座，但若不误入歧途而行，无需解释特征，也能确定其特征。如是对于现前之方便加以串习，任何有缘者，如同大力士射箭，箭矢一去不回，此有缘者也必定不会再返回三界轮回，必定成佛。如是将汇集之义，分为六部分而作了开示。如是普贤等，于名号之时作了开示，他们将此章之正文，汇集为三义而作了开示。现在是此章之名称：基础安住于无为且不变之处，实物则是不相似或非如影像之物。实相是三身之所依，从法性中自然生起。总的来说，大圆满基础所希望的是，从自生之角度而言，存在着一种不可思议的，以及将任运成就等分为七种的界。
English
Even through empowerments free from elaboration, and the vows of body, speech, and mind, and the outer and inner secret precepts, there is neither increase of benefit nor decrease of harm to this primordially pure ground. Therefore, the meaning of the ground itself is the key point that does not depend on other antidotes. Therefore, even the Buddhas abiding in the three times of past, present, and future, because this has never been seen by anyone before, it is the key point of the arising of both samsara and nirvana. Thus, the fifth, the Great Perfection, the primordially pure self-abiding ground, is shown as unattainable by any dharma fabricated by the mind. Now, the sixth, the Great Perfection, the primordially pure self-abiding ground, which cannot be understood by anything, is shown as knowable merely by seeing the meaning of the manifestation of dharmata. Therefore, the main practice, and so on, is shown. Because it cannot be found by anything, therefore the main practice, it is difficult to determine with words of self-nature elaboration, and there is no reaching it with speech, and because it has not become an object of mind, therefore thinking cannot follow it. So, is it never understood? The supreme guru's instructions, with the means of the manifestation of dharmata, show the way, and by familiarizing oneself with it, one will surely understand. So, how is it understood? For example, even if one has not seen Vajrasana, but if one goes without straying from the path, without needing to explain the characteristics, one will determine the characteristics. Like that, by familiarizing oneself with the means of manifestation, this fortunate one who has done so, like a strong man shooting an arrow that does not return, that fortunate one will surely not return to the three realms of samsara, and will surely become a Buddha. Thus, the collected meaning is shown in six parts. Thus, Samantabhadra and others are shown at the time of the names, and they have shown the text of this chapter collected into three meanings. Now is the name of the chapter: the ground is placed in abiding in the unconditioned and unchanging, and the entity is placed in being dissimilar or not like an image. Reality is the abode of the three kayas, arising naturally from dharmata. In general, what the Great Perfection ground desires is that, from the perspective of self-arising, there is an inconceivable one, and a realm that divides spontaneous accomplishment and others into seven.
Chinese
所诠不可思议之显示。如是之经句与文字绘为图画，连同章节之显示，名为已显示之显示，乃具有剩余之词，从未来之收集起，亦显示第五等。第四乃异于三者。圆满者，谓暂时之经部，无余圆满，是说于不可显示者。傍生者，谓从善而傍，往恶趣之果，而感受彼之痛苦。生处者，此等有自性、词义、差别。自性者，于圣法未见真实，故于恶生处轮回。词义者，从善而傍，于不善之性中，自性而往，故名傍生。差别者，有居于根本者与分散之傍生二者。此等乃先前背弃僧伽、法、佛与善知识，从善而傍，往恶趣者。差别在于业之果报各各不同。此等一切之寿命量为，刹那、须臾、顷刻，如是彼等一、二、三、四、五、六、七、八、九、十等，与日、月、年、人寿相等，亦有与天寿相等者。痛苦(梵文：duḥkha，天城体：दुःख，罗马音：duhkha，汉语字面意思：苦)者，不得言说之自在，譬如哑巴虽有知识，然舌不能言说，如是行于极度痛苦之中。显现者，恒常显现如黑暗。其中居于根本之傍生者，居于洲与洲之间，彼等处不为日月之光所照，恒常如夜晚般处于黑暗中。有些身体量如一由旬，口有利齿如刀，身体首尾皆为口所充满，故遇何物即食何物。有些身体如针，身体一切肢节皆充满如铁钩之形状，遇何物即抓何物，极为痛苦。有些身体有各种兵器之毛发，有时彼毛发刺入他人之身。有些身体上下部分别燃火，上下任何部分皆降水，有时彼毛发
English
The display of the inexpressible object of expression. Such sutra verses and letters drawn as pictures, together with the display of chapters, called the display that has been displayed, are words with remainder, from the collection of the future, also showing the fifth and so on. The fourth is different from the three. The complete one means that the temporary sutra section is completely without remainder, which is said about the unshowable. Sentient beings are those who deviate from virtue and go to the result of bad destinies, and experience its suffering (Sanskrit: duḥkha, Devanagari: दुःख, Romanization: duhkha, Literal meaning: suffering). The place of birth is: These have essence, definition, and distinction. The essence is: Because they do not see the holy Dharma correctly, they wander in bad birth places. The definition is: Because they deviate from virtue and naturally go into the state of non-virtue, they are called sentient beings. The distinction is: There are two types of sentient beings: those who dwell in the source and those who are scattered. These are: Those who previously turned their backs on the Sangha, Dharma, Buddha, and virtuous friends, and deviated from virtue and went to bad destinies. The difference lies in the fact that the results of karma are different. The lifespan of all of these is: a moment, an instant, a short time, and likewise one, two, three, four, five, six, seven, eight, nine, ten, etc., equal to days, months, years, and human life, and also equal to the lifespan of gods. Suffering (Sanskrit: duḥkha, Devanagari: दुःख, Romanization: duhkha, Literal meaning: suffering) is: not having the freedom to speak, for example, a mute person has knowledge but the tongue cannot speak, so they live in extreme suffering. Appearance is: it always appears like darkness. Among them, the sentient beings who dwell in the source dwell between the continents, and those places are not covered by the light of the sun and moon, and they are always in darkness like night. Some bodies are about a fathom in size, and their mouths have teeth like knives. Their bodies are filled with mouths from head to tail, so they eat whatever they encounter. Some bodies are the size of needles, and all the limbs of their bodies are filled with shapes like iron hooks. They grab whatever they encounter, and they are extremely miserable. Some bodies have hairs of various weapons, and sometimes those hairs pierce the bodies of others. Some bodies have fire burning in the upper and lower parts, and water falls on either the upper or lower part, and sometimes those hairs
Chinese
刺入他人的身体。有些身体的上半部分和下半部分燃烧着火，有些身体的任何部分被水燃烧，同时体验着冷热的痛苦。有些身体像气球一样非常圆而扁平，末端有许多像铁钩一样的肢体环绕着，抓住任何接触到的东西而不放开。还有些身体像混合的针一样，身体的腰部被嘴巴环绕，嘴里充满了像剃刀一样的牙齿，吃掉任何找到的东西，这是由强烈的贪欲所产生的业力造成的。还有些身体有五十由旬长，想要用一个肢体行走，但那一个肢体却无法支撑，这是由于业力导致他们执着于乡村田地并非常自负而产生的。还有些身体像弯刀一样，嘴像铁嘴一样刺入他人，这是由于诽谤成就者的宗派而产生的业力。还有些身体像轮子一样，旋转时发出声音，使他人因声音而恐惧。这是由于国王拥有财富时，没有重视神圣的佛法而产生的业力。还有些身体像陶鼓一样，发出剧烈的折磨声和燃烧声。这是由于不真实的巨大骄傲，没有忆念佛法而产生的业力。有些一个身体有六个头，这是由于不给予而拿取，没有忆念佛法而产生的业力。有些一个身体有十个或二十一个头等等，这些无数的身体，是由于将贪欲藏在心中并怀恨在心，没有忆念佛法而产生的业力。有些一个身体有两个、三个、四个、五个、六个、十个等等头，这是由于在边境地区轮回而产生的业力。有些身体像大箭一样，有些像矛和木桩一样，这些都是以前从畜生的身体轮回而来的。像这些等等，无法说尽的各种身体，是由于对神圣的佛法怀有敌意而产生的业力。这些行为的特点
English
It pierces the bodies of others. Some have their upper and lower bodies burned by fire, and some have any part of their bodies burned by water, experiencing the suffering of both heat and cold at the same time. Some are like balloons, extremely round and flat, with many limbs like iron hooks circling around the edges, grasping whatever they touch and not letting go. Others have bodies like mixed needles, with their waists surrounded by mouths filled with teeth like razors, eating whatever they find, which arises from the karma of intense desire. Still others have bodies fifty yojanas long, wanting to walk with only one limb, but that one limb cannot support them, which arises from the karma of clinging to rural lands and being very arrogant. Some have bodies like curved knives, with mouths like iron beaks piercing others, which arises from the karma of slandering the tenets of accomplished ones. Some have bodies like wheels, making a sound as they spin, causing others to be frightened by the sound, which arises from the karma of not prioritizing the sacred Dharma when possessing the body of a king with wealth. Some have bodies like clay drums, with sounds of intense torment and burning, which arises from the karma of great, untrue pride and not remembering the Dharma. Some have one body with six heads, which arises from the karma of taking what is not given and not remembering the Dharma. Some have one body with ten or twenty-one heads, and so on, these countless bodies arise from the karma of harboring desire and resentment in their hearts and not remembering the Dharma. Some have one body with two, three, four, five, six, ten, etc., heads, which arises from the karma of being born in remote border regions. Some have bodies like large arrows, and some like spears and stakes, these are those who have previously transmigrated from the bodies of animals. Like these and so on, the various forms that cannot be fully described arise from the karma of being hostile towards the sacred Dharma. The characteristics of their conduct