English
Makes the self empty. Spreading does not abide in a single phenomenon. Thorough spreading does not abide in the nature of reality, and abiding in the absence of spreading is the basis of the nature of reality. Space represents the state of emptiness through the phenomenon of opening opportunities. The space that shows radiance makes awareness and wisdom inseparable. The space that emits light unites with the Mother of Dharma. The space of the oneness of all dharmas separates from the many. The space that liberates in the pure realm establishes wisdom based on many metaphors. Because it also pervades the nature of the element of emptiness, it is complete from the beginning, making the basis of the body empty. The five sounds are: the resounding sound increases the power of speech. The arising sound connects the respective karmas. The appearing sound connects the boundaries of form and consciousness. The knowing sound guides the gathering movement. The existing sound summarizes the karmic end of things. The five smells are: the smelled smell knows the characteristics of entering karma. The felt smell balances the degree of pleasure and pain karma. The experienced smell shows the difference in the karma of existence. The entering smell is the collection of many objects and consciousnesses. The existing smell shows the characteristics of each karma. The five forms are: the form of cognition shows the connection of characteristic karma. The form of non-cognitive light shows the connection of self-manifestation. The form of moving mind collects the body and the object of memory. The form of flesh and blood serves as the basis of mind and wisdom. The form of the material body of the elements serves as the object of the five sense consciousnesses. That which has form is self-born. This arises from the sleeping part of the habitual tendencies of the senses. The five names are: the non-existent name holds the basis of samsara. The entering name cuts off the connection of all habitual tendencies. The named name serves as the basis for representing separately. The existing name acts as the karma of arising and ceasing of consciousness of all sentient beings. The transforming name serves as the basis of the aggregates, elements, and sources. The five words are: the words of the great expanse of Dharmakaya abide in the basis of the gathering of the nature of reality. The words of the Sambhogakaya without grasping abide in the basis of gathering different wisdoms. The words of the Nirmanakaya without desire liberate sentient beings from the basis of samsara.
Chinese
做。显现境之语，为内在生起法性之基。意念安住于自之语，为轮回涅槃混合之基。五种名相是：声明量之名相，为生起我慢之因。伟大传承之名相，为使人信服之基。所量外之名相，收摄境与识之界限。能衡量内之名相，断除诸法之戏论。收摄相之名相，为境与识之入门。自性是自生的。这些是从所说之事业变化而来的。五种味道是：体验之味，使体验之业聚集。意义之味，为法性安住之所依。征相之味，显示轮回无常之因。所取譬喻之味，显示色之体性。觉性体验之味，为根识之集合。五种触是：不显现之触入于意。显现之触入于身。所取之触收摄境。能取之触收摄心。不分别之触，收摄身与心二者。五种法是：随顺所化之法，使具信者入道。大乘根器之法，使耽著者结合于宗派。遣除迷乱执着之法性，使精进者趋入善。自显建议之法，使具慧者结合于见。显现顿断之法，使具证悟者超越三界。身心本自满足之因。是指：欲妙习气彻底断除。五种预言是：智慧本尊之预言，执持本尊修习之所。业力束缚之预言，斩断轮回之法之力量。无为圆满之预言，脱离断绝之疾病。无勤法性之预言，斩断佛与有情之关联。显现量定之预言，使诸法耗尽。五种所依是：智慧之光依于眼，故显现为灯。明点依于觉性，故使胜义世俗之果成熟。明点脉依于虚空，故使事物之自性显现。智慧自之体性依于心，故超越痛苦。
English
It does. The words of the appearing object are the basis for the arising of the Dharma nature within. The words of the mind abiding in itself are the basis for mixing samsara and nirvana. The five terms are: the term of sound and logic is the cause of generating pride. The term of the great lineage is the basis for making people believe. The term of the measurable outside collects the boundaries of object and consciousness. The term of the measuring inside cuts off the elaboration of all dharmas. The term of collecting signs is the entrance of object and consciousness. Self is self-born. These are derived from the transformation of the action to be expressed. The five tastes are: the taste of experience makes the actions of experience gather. The taste of meaning is the support for the Dharma nature to abide. The taste of signs shows the cause of the impermanence of samsara. The taste of the example taken shows the characteristics of form. The taste of the experience of awareness is the collection of the senses and consciousness. The five touches are: the invisible touch enters the mind. The visible touch enters the body. The touch of what is taken collects the object. The touch of what is held collects the mind. The touch of non-discrimination collects both body and mind. The five dharmas are: the dharma that pleases those to be tamed leads the faithful to the path. The dharma of the great vehicle of faculties connects the elaborate to the philosophical tenets. The dharma nature that reverses delusion and attachment leads the diligent to virtue. The dharma of self-appearance and suggestion connects the wise to the view. The dharma of appearance and sudden cutting through makes the realized ones transcend the three realms. The cause of body and mind being satisfied from the beginning. It refers to: the latent tendencies of desirable qualities being completely eliminated. The five prophecies are: the prophecy of the wisdom deity holds the place of deity practice. The prophecy of karmic bondage cuts off the power of the dharma of samsara. The prophecy of effortless completion separates from the disease of cutting off. The prophecy of effortless Dharma nature cuts off the connection between Buddhas and sentient beings. The prophecy of appearance and measurement makes all dharmas exhausted. The five supports are: the light of wisdom relies on the eye, so it appears as a lamp. The bindu relies on awareness, so it ripens the fruit of ultimate and conventional. The string of bindus relies on the sky, so it makes the nature of things manifest. The nature of wisdom itself relies on the heart, so it transcends suffering.
Chinese
是……的基础。依靠诸佛身界完全清净，使法界智慧无二无别。五空是：外在虚空的智者是智慧之路，内在法界的智者是身之所在，光明智慧的智者是证悟之所在，在真如界体验的空性日益增长，内外无二的空性是法性。在生起处本身也称为本初生起。因此，这是安住于词句的智慧。五意是：普遍寻求的意，产生于各种对境。决定的意，决定对境。确定的意，执持各自显现的部分。意的分别识，安住于各自触碰的体验。烦恼的意，执持业和习气的住所，将众生带往三界。五念是：忆念过去，播下习气的滋养。预先引发未来的忆念，聚集业和习气的边际。指示对境的忆念，连接业和习气的界限。忆念业的造作，使诸界显现而坏灭。确定业和习气的忆念，使成熟之果得以成熟。作为所依，道本身本初无二无别显现，是从对境进入等差别中产生的。五我：外在对境的虚空作为我。对此，以遍行法界作为我，显现自性光明。如是，以显现的觉性作为我，抓住轮回之流。对此，以观察的意识作为我，使分别念的流动自然止息。以体验味道的智慧作为我，使果自然圆满。五他：依靠外在有法，没有自性。依靠他者的成立之边，生起而断绝词句的表述。依靠他者显现而证悟，使努力有意义。依靠外在假立的一切对境而证悟，使对境被掌控。依靠因的所依而证悟，使果同时被知晓。在有法中，伟大本初生起。这是从对境和意识的部分中产生的。五贪欲是：存在于心中的贪欲，是流动的和非流动的。实际行持是自
English
Is the basis of... Relying on the complete purity of the body-dhātu, it makes the wisdom of the dhātu inseparable. The five spaces are: the wise one of the outer space is the path of wisdom; the wise one of the inner dhātu is the place of the body; the wise one of clear awareness is the place where realization abides; the space experienced in the realm of Suchness increases more and more; the space of non-duality of inner and outer is the nature of reality. In the very source of arising, it is also called primordial arising. Therefore, this is the wisdom that abides in words. The five minds are: the mind that seeks everywhere arises in various objects; the mind that determines, determines the object; the mind that ascertains, grasps the parts of each appearance; the mind's consciousness abides in experiencing each touch; the afflicted mind, grasping the abode of karma and habitual tendencies, leads beings to the three realms. The five kinds of mindfulness are: mindfulness of the past sows the nourishment of habitual tendencies; mindfulness of anticipating the future gathers the limits of karma and habitual tendencies; mindfulness that shows the sense objects connects the boundaries of karma and habitual tendencies; mindfulness of the action of karma causes the realms to appear and disintegrate; mindfulness that ascertains karma and habitual tendencies causes the ripening results to ripen. As a support, the path itself appears primordially inseparable, arising from the distinctions including the entry of objects. The five selves are: the outer space of objects acts as the self; to this, by making the pervasive dhātu the self, it reveals its own radiance; thus, by making the appearing awareness the self, it seizes the continuum of samsara; to this, by making the observing consciousness the self, the movement of discursive thoughts naturally ceases; by making the wisdom that experiences taste the self, the fruit is naturally perfected. The five others are: relying on the outer phenomena, there is no self-nature; relying on the extreme of the establishment of others, arising cuts off the expression of words; relying on the appearance of others and realizing, makes effort meaningful; relying on all the externally imputed objects and realizing, causes the objects to be controlled; relying on the support of the cause and realizing, causes the fruit to be known all at once. In the phenomena, the great primordial arising occurs. This arises from the parts of objects and consciousness. The five desires are: the desire that exists in the heart, is flowing and non-flowing. Actual practice is self-
Chinese
执着于自体。执着于贪欲自体，将贪欲之境纳入掌控，先前作为因的道路，执着于是与非，自性之贪欲进入对境的见闻。五种嗔恨是：粗猛显现的嗔恨，从果实圆满和部分圆满的嗔恨，进入习气积聚；自体性的嗔恨，使异熟圆满；执持心的嗔恨，特别地分别；因断绝不流动的嗔恨，从显现之一中摄集。五种愚痴是：安住于基础的愚痴，作为无明的根基；潜在的愚痴，作为执持轮回之业；先前作为因的愚痴，遮蔽诸法；流动与不流动的愚痴，作为智慧的分辨；极度昏昧迷醉的愚痴，不能分辨法与非法的边际。神通是本初显现，从心之聚合而生。五种我慢是：认为“我”是能思者之因；对非思之义生起骄慢；超胜者，又从功德而生；流动与非流动，是片段与片段确定地表示；粗猛地执着于实有，是胜过色与诸元素。五种忿怒是：从因生忿怒，使种子彻底灭亡；从业随之忿怒，执着于行住业的边际；从隐藏执着而表示关联；从怀恨执着而实际运用因果；逐渐地对传承的差别显现地造作。五种嫉妒是：对平等者嫉妒，使因中断；对下等者嫉妒，使白业之果中断；对高等者嫉妒，不使善根圆满；不作意，遮蔽白业之事；流动与不流动，暂时进入并中断。在诸事业中也显现，从潜在未圆满而生。五种所取和，眼之境中取色等五种。五种能取是：根门清净，了知非自体性的五光无自性。在法性真实确定的道中也显现，从彼等无自性的境中