English
All dharmas are said to arise from the mistaken appearances of the eight consciousnesses. Merely being a mistaken appearance, due to being pure from the ground, and merely arising, also because it does not originate from the state of the equality of the ground, it is said to be unborn. The three dharmas of samsara, when considered as the essence of philosophical tenets, become clear in the state of fruition. This is merely a terminological distinction. Now, regarding the five afflictions, anger is explained. The term "Emaho": From the unceasing self-arisen wisdom of mind itself, due to conceptualization, it appears as anger. For example, when a son of a Chakravartin king wanders and shares possessions with commoners, it is like uttering "Ema," which is a meaning of lamentation and compassion. Wonderful is it that, being separate from all things, the characteristic of anger appears; it is a marvelous dharma! The essence of anger and nature being inseparable is the ultimate meaning, the secret of the hearts of all Buddhas who have perfected the two accumulations and spontaneously accomplished abandonment and wisdom. In the mistaken appearance of not realizing this, from the unborn state of mind itself, the characteristic of being complete with nine kinds of tormenting thoughts is called all-born. Anger, without ceasing, merely arising, is perfected in the state of unborn. The measurable three dharmas of samsara, in the state of the fruition of Nirvana, the five bodies, the five speech-minds, and the five wisdoms are perfected. Here, in connection with the Dharmakaya, "Emaho" refers to the wisdom that arises simultaneously with all dharmas, is separate from all characteristics, its essence is not established anywhere, and being equal to the Dharmadhatu is amazement. "Wonderful" refers to the words that express it, the inseparability of birth and non-birth. "Wonderful in meaning" refers to the inseparability of inner and outer dharmas, birth and non-birth, which itself is wonderful. Dharma is the Dharmakaya, the equality of the wisdom of the sphere, the great luminosity of self-awareness in which the essence is not established anywhere. Who possesses it? All Buddhas who have perfected the two accumulations and spontaneously accomplished abandonment and wisdom possess it, because it is the realm of activity of the single Buddha, beyond the scope of knowledge and expression, and is difficult to realize otherwise, therefore it is secret. What is the nature of that Dharmakaya? It itself is the nature of complete purity, being free from causes and conditions, therefore
Chinese
从一无所成的自性，无生之心的界限，不灭的能量中，说一切都生起。器情世间物质的觉知，不灭的觉知者，一切都说是在自显现中生起。因果或者收放或者先后等等，都不可得。内外一切法，在错觉中显现为作用和因果等，但那些都是考察的偶然现象。在自显现中不灭而仅仅显现时，心性不离自生智慧的状态，称为无生。在证悟生与无生无二的究竟之时，远离一切执着的自证智自然成就。身是法身。身语意五者中，现在解释意。埃玛欧，意思是，法界完全清净，那本身就是一切意的自性。那是表示它的词语。从无生中一切生起，真是稀奇。生与无生无别的诸佛的意，真是奇妙。它的法就是意，法身本身。那在谁那里有呢？在圆满二资粮，断证自然成就的佛那里有。不是佛的谁有呢？或者不是行境，所以是秘密的。它的体性是，从无生中，心性秘密的界限，在任何地方都没有成就。世俗的一切内外法都显现。仅仅在自显现生起时，不离心性状态的无生达到究竟。以显空无别的理由，远离一切欲求，觉性平等性自然成就，就是意，也就是之前所说的法身本身。与智慧结合是，埃玛欧，意思是，对于大空性的智慧感到稀奇。稀奇的是，那是表示它的能表之词，生与无生无别。奇妙的是，生与无生无别的实际意义。法是大空性的智慧。那在谁那里有呢？在圆满二资粮，断证自然成就的一切佛那里有。因为难以证悟，所以是秘密的。体性如何呢？无生是心之法性，平等性本身。
English
From the unestablished essence of singularity, the unborn nature of mind's realm, the unceasing energy, it is said that all arise. The awareness of the material world of containers and contents, the unceasing awareness of objects, all are said to arise in self-appearance. Cause and effect, or contraction and expansion, or before and after, are not perceived. All outer and inner phenomena, in delusion, appear as actions and causes and effects, but all of those are adventitious when examined. In the mere appearance of self-appearance without ceasing, the very nature of mind does not move from the state of self-arisen wisdom, and it is called unborn. At the time of the ultimate realization that birth and non-birth are non-dual, self-awareness, free from all grasping at aspects, is spontaneously accomplished. The body is the Dharmakaya. Among the five aspects of body, speech, and mind, the mind is explained. Emaho, which means that the completely pure realm of Dharma is the very nature of the mind of all. That is the word that represents it. It is wonderful that everything arises from the unborn. The mind of all Buddhas, in whom birth and non-birth are inseparable, is marvelous. Its Dharma is the mind, the Dharmakaya itself. Who possesses it? It is possessed by the Buddha who has perfected the two accumulations and spontaneously accomplished abandonment and knowledge. Who else but a Buddha has it? Or it is not an object of experience, so it is secret. Its essence is: From the unborn, the secret realm of mind, which is not established anywhere, all outer and inner phenomena of conventional truth appear. Merely in the arising of self-appearance, the unborn, which does not move from the state of mind, reaches its ultimate perfection. By the reason of the inseparability of appearance and emptiness, it is free from all desires, and the equality of awareness is spontaneously accomplished, which is the mind, that is, the Dharmakaya itself previously explained. When combined with wisdom, Emaho means wonder at the wisdom of great emptiness. What is wonderful is that it is the expressive word that indicates it, the inseparability of birth and non-birth. What is marvelous is the actual meaning of the inseparability of birth and non-birth. The Dharma is the wisdom of great emptiness. Who possesses it? It is possessed by all Buddhas who have perfected the two accumulations and spontaneously accomplished abandonment and knowledge. Because it is difficult to realize, it is secret. What is its essence? The unborn is the very nature of mind, equality itself.
Chinese
是与一切事物分离的。所谓“业”，虽然与显空的一切事物分离，但安住于自明的体性中，一切事物的显现如清水中的倒影般自明。如是，刚一出生时，无生，在心平等性的状态中，不是其他，而是生与无生无别的自性。在究竟的时刻，一切事物在平等性的状态中显现，不舍弃事物的执着而自然清净。不缘事物之义，不缘事物不存在的空性。远离一切执着，是为薄伽梵。所谓执着清净的智慧无有边际，远离显现之执与空性之执，是为空性。仅仅如此也没有执着，是为伟大。安住于自明之体性，是为智慧。由此，轮回之法，出生的相，以及识蕴和嗔恚这三者，在果位究竟之时，五身中是法身，五身语意中是意，五智中是法界智。这也不是因果可以分开的，如一根芦苇中间空了，全部都空了一样。一个轮回的法清净了，全部都清净，全部不清净，一个也不清净。在果位的时候，一个智慧显现，果位的一切功德都显现。一切没有显现，一个也不显现，所以轮回和涅槃虽然不能分开来，但这里是从因、缘、果的角度来说的。如镜般的智慧是，轮回之法灭尽，以及色蕴和愚痴。在果位的时候，是圆满报身，五身语意中是身和如镜般的智慧。首先，轮回之法与五种相的灭尽相结合。所谓“唉玛喔”，心性从自明的状态中，虽然没有缘生灭，但显现为灭尽。在那里，因为不了解没有从心性中缘起的意义，所以悲叹和哀伤。表示那个的词语，被安立为生灭，真是稀奇。然而，那个意义本身，从平等性的状态中没有动摇的奇妙之法，是谁拥有呢？是圆满的佛陀们。
English
It is separated from all things. The so-called "karma," although separated from all phenomena of appearance and emptiness, abides in the nature of self-illumination, and all appearances of phenomena are self-illuminating like reflections in clear water. Thus, as soon as it is born, it is unborn, and in the state of equality of mind, it is not different, but is the nature of inseparability of birth and non-birth. At the ultimate moment, all things are clear in the state of equality, so without abandoning the perception of things, it is naturally purified. By the meaning of not focusing on things, emptiness, which is the absence of things, is not focused on. Being free from all perceptions is called the Bhagavan. The wisdom of pure perception is limitless, and being free from the grasping of appearance and the grasping of emptiness is called emptiness. Not even having grasping in that very moment is greatness. Abiding in the nature of self-illumination is wisdom. Therefore, the characteristics of the Dharma of Samsara, birth, the aggregate of consciousness, and hatred, at the time of the ultimate fruition, among the five bodies, it is the Dharmakaya; among the five bodies, speech, and mind, it is the mind; among the five wisdoms, it is called the wisdom of the Dharmadhatu. Moreover, cause and effect cannot be separated. Just as if one reed is empty inside, all are empty. If one Dharma of Samsara is pure, all are pure, and if all are impure, not even one is pure. Even in the state of fruition, if one wisdom manifests, all the greatness and qualities of fruition manifest. If all do not manifest, not even one appears, so although Samsara and Nirvana cannot be separated, here it is spoken from the perspective of cause, condition, and effect. Mirror-like wisdom is the cessation of the Dharma of Samsara, as well as the aggregate of form and ignorance. In the state of fruition, it is the Sambhogakaya, and among the five bodies, speech, and mind, it is the body and mirror-like wisdom. First, the Dharma of Samsara is combined with the cessation of the five characteristics. The so-called "Emaho," although birth and cessation are not focused on from the state of self-illumination of mind, it appears as cessation. There, because the meaning of not arising from mind is not understood, there is lamentation and sorrow. The word that represents that is established as birth and cessation, which is amazing. However, who possesses that wonderful Dharma that has not moved from the state of equality itself? It is the perfect Buddhas.
Chinese
虽有却难以领悟，故为秘密。秘密的自性，即是难以领悟的自性，其意义是心性的体性，远离一切事物，是法界的自性，是无止息的自性。所谓一切止息，是指外在器世间最初显现于刹那，具有无常止息的体性。内在有情众生，生之始，老之始，于一刹那间止息的自性。在世俗谛中，看似止息且无有疑惑，但就胜义法性而言，这些是无法止息的，故称无止息。与五蕴中的色蕴相结合，哎玛吙！真是稀有，与上述相符。色蕴显现空性无别的意旨，此意旨为谁所拥有呢？是诸佛之心意的秘密，难以领悟啊！其自性是：色蕴的十五种大种，心性的力量不灭，自显现不灭，以刹那之力而转变，显现为无常坏灭的体性。如此止息，然就错觉假立的层面而言，止息并未成立，故就平等性的层面而言，称之为无止息。若与烦恼愚痴相结合而说，哎玛！真是稀有奇妙，意义的自性即是愚痴，与止息的状态中所说相符。愚痴显现空性无别，此平等性的法为谁所拥有呢？是圆满佛陀们的心，明智且难以领悟，故为秘密。心性自显现不灭的力量中显现愚痴。愚痴即是：愚痴不杂，完全愚昧。所谓不杂，即是远离了能分别业果、善恶和各自的智慧部分，故为愚昧。愚痴显现的基础，心之法性是：自明不灭的自性。如观者般显现一切，对于串习不足者而言，愚痴看似止息消融，故称止息。所谓止息，即是说，仅仅是显现为愚痴蒙昧的体性，由于无有止息，故其意义是心未曾从自明之性中动摇。若将其与果位的法相结合，与五身相结合，即是报身。报身也有两种。密宗内部典籍中的大报身是：轮回的受用，欲望的功德。