English
Though present, it is difficult to realize, hence secret. The nature of secret is the nature that is difficult to realize, the meaning of which is the characteristic of mind-essence, separate from all phenomena, the essence of the Dharmadhatu, the nature of unceasing. The term 'all ceases' refers to the outer world, which initially appears in an instant, characterized by impermanent cessation. The inner sentient beings, the beginning of birth, the beginning of aging, cease in a single moment. In relative truth, it appears as ceasing and without doubt, but in ultimate reality, these cannot cease, hence called unceasing. When combined with the form aggregate of the five aggregates, Emaho! How wonderful, it is in accordance with the above. The understanding that form aggregate is inseparable from appearance and emptiness, who possesses this understanding? It is the secret of the minds of all Buddhas, difficult to realize! Its nature is: the fifteen great elements of the form aggregate, the power of mind-essence is unceasing, self-appearance is unceasing, changing by the power of an instant, appearing as the nature of impermanent destruction. Thus, even in cessation, cessation is not established from the perspective of delusion and imputation, hence from the perspective of equality, it is called unceasing. If explained in conjunction with the affliction of ignorance, Ema! How wonderful and marvelous, the nature of meaning is ignorance, which is in accordance with what is said in the state of cessation. Ignorance is the inseparability of appearance and emptiness, who possesses this Dharma of equality? It is the mind of the perfect Buddhas, wise and difficult to realize, hence secret. Ignorance appears from the unceasing power of the self-appearance of mind-essence. Ignorance is: ignorance unmixed, completely deluded. The so-called unmixed means it is separate from the wisdom that distinguishes karma and its effects, good and bad, and their respective parts, hence it is deluded. The basis of the appearance of ignorance, the Dharma-nature of mind is: the nature of self-luminosity and unceasing. Like a viewer, it appears in everything, but for those with little practice, ignorance appears to cease and dissolve, hence it is called cessation. The term 'cessation' means that it merely appears as the nature of ignorance and delusion, but because there is no cessation, it means that the mind has not moved from its self-luminous state. If combined with the Dharma of the result, and combined with the five bodies, it is the Sambhogakaya. There are also two types of Sambhogakaya. The great Sambhogakaya in the inner tantric texts is: the enjoyment of samsara, the qualities of desire.
Chinese
两种圆满报身，寂灭五种苦难，一切戏论寂灭。于一处一时圆满，其中也无处所和处所之有者，无所用和能用，乃大自在任运成就。是为大圆满报身。显宗的圆满报身是，于色究竟天，导师毗卢遮那佛具足七种大庄严，一切支分圆满庄严，名为圆满受用者。是无漏道行者的导师。此处是密宗不共乘，所以二者都可取，但以方便智慧大圆满报身为主。所谓“唉玛”，是说轮涅无别的报身。表示它的词语，断绝和不断绝无别，甚为稀奇。词语所表示的共同之义的圆满报身，是稀有。彼义之法即是圆满报身，也就是轮涅无别。此为谁所有呢？是圆满二资粮，断证任运成就的诸佛之意，难以领悟故为秘密。圆满报身的体性如何呢？所谓“无断绝”，是说心性之界，远离显空之边，于无所缘的受用，内外六境诸法显现，是为轮回的受用。所谓“一切断绝”，是说寂灭的受用。所谓断绝，也不是断绝而融入于无的边，而是觉性自生的智慧明而不断绝，远离一切执著之法，于平等性中任运成就。所谓“于断绝中”，是说远离一切名言，于平等性之状态中未曾动摇的同时。所谓“无断绝”，是说不间断地自显现，六境之法任运成就。如是二种受用无别，也称为大受用，即是报身。五身语意中是身，身中也有三身，法身远离一切戏论之相，犹如虚空。报身是安住于地的菩萨们的导师大毗卢遮那佛，化身于六道众生前显现各种形象。此处将方便智慧安立于色身，所谓“唉玛”。
English
Twofold Sambhogakaya, pacifying all elaborations of enjoyment that transcend the five sufferings. Complete in one place and at one time, and in that, there is neither place nor the one who has the place, neither what is used nor the user, spontaneously accomplished as the Great Self. This is the Great Sambhogakaya. The Sambhogakaya of the common vehicle is: In Akanishta, the teacher Vairochana Buddha, endowed with the seven great adornments, all the ornaments of the limbs complete, is called the Enjoyer. He is the teacher of those on the path of non-outflow. Here, since it is the uncommon vehicle of Secret Mantra, both are taken, but the Great Sambhogakaya of skillful means and wisdom is more emphasized. The term "Emaho" means: Is it the Sambhogakaya that is inseparable from samsara and nirvana? The word that represents it, the inseparability of cessation and non-cessation, is very wonderful. The Great Sambhogakaya, whose meaning is common, is marvelous. The Dharma of that very meaning is the Great Sambhogakaya, that is, the inseparability of samsara and nirvana. Who possesses it? It is the intention of the Buddhas who have perfected the two accumulations and spontaneously accomplished abandonment and knowledge, and it is difficult to realize, therefore it is secret. What is the nature of the Sambhogakaya? The term "without cessation" means: In the realm of mind itself, the appearance of all phenomena of the six external and internal objects in the enjoyment that is free from the extremes of appearance and emptiness is the enjoyment of samsara. The term "all cessation" means: The enjoyment of nirvana. The so-called cessation is not like the extreme of ceasing and dissolving into nothingness, but the self-born wisdom of awareness is clear and unceasing, free from all phenomena of partiality, and spontaneously accomplished in equality. The term "even in cessation" means: While remaining unmoved from the state of equality, which is free from all terms. The term "without cessation" means: Without ceasing, the phenomena of the six objects spontaneously accomplish as self-appearance. Thus, the inseparability of the two kinds of enjoyment is also called Great Enjoyment, that is, the Sambhogakaya. Among the five bodies, speech, and mind, it is the body. There are also three bodies in the body: the Dharmakaya, which is free from all elaborations of characteristics, is like the sky; the Sambhogakaya is the great Vairochana Buddha, the teacher of the Bodhisattvas who abide on the ground; the Nirmanakaya appears in various forms before the six kinds of beings. Here, skillful means and wisdom are placed in the Form Kaya, the so-called "Emaho".
Chinese
身的体性是寂静。显现身的体性的，有生灭与无生灭，甚为稀有。义为显现一切佛的身，实为奇妙。显空无别的身之法，谁所拥有？圆满二资粮的十方一切佛陀的心性，以无别的智慧了知且乐于思辨，故为秘密。那是诸佛的身，所谓“从生灭性中”，法身于所化众生前，自显现，对萨迦派来说，报身无生灭地显现。六道为化身，各异显现。所谓“一切灭”，于所化众生前示现涅槃等，虽显现各种生灭之相，然佛陀自生智慧，以不观刹那之故，远离生灭，虽于所化众生前显现，然其本身并不成立。智慧中，宣说如镜之智，所谓“唉玛”，如镜之智是寂静。稀有者，是诠释如镜之智的词句，不生灭、无生灭、无别，是稀有的。奇妙者，是词句所诠释的意义，如镜之智是奇妙的。法，如镜之智，谁所拥有？圆满二资粮的一切佛陀的心所拥有，因难以证悟故为秘密。体性如何？所谓如镜，镜子去除垢染至极清净，是光明不灭的体性。镜中安住着不灭的影像，而影像的清晰度则稍逊一筹。在资粮道中，业障得以清净。在加行道中，烦恼障得以清净，因此在见道现前之时，无我得以现前。在修道和见道二者中，粗细的所知障得以清净。在十地相续的末尾，细微的所知障得以清净，自生智慧的一切遮蔽过失得以清净。譬如，镜子去除垢染至极清净，如同光明至极清净一般。二智无别，与法界等同。与法界等同的所化众生的事业利他显现，故称为如镜。未从大空性智慧中动摇而自明
English
The nature of the body is stillness. The arising and non-arising that reveal the nature of the body are greatly wondrous. The meaning of appearing as the body of all Buddhas is truly marvelous. Who possesses the Dharma of the body that is inseparable from appearance and emptiness? The mind essence of all Buddhas of the ten directions, who have perfected the two accumulations, is secret because it knows and delights in contemplating the inseparable wisdom. That is the body of all Buddhas, as it is said, "From the nature of cessation," the Dharmakaya appears spontaneously to those to be tamed. For the Sakyas, the Sambhogakaya appears without cessation. The six realms are the Nirmanakaya, appearing differently. "All cease" means that to those to be tamed, it appears as Nirvana, etc. Although various aspects of cessation appear, the self-arisen wisdom of the Buddha is free from arising and ceasing because it does not perceive a moment. Although it appears to those to be tamed, it is not established in itself. In wisdom, the wisdom like a mirror is taught. "Emaho" means that the wisdom like a mirror is stillness. The wondrous thing is that the words that express the wisdom like a mirror, which are non-ceasing, non-arising, and inseparable, are wondrous. The marvelous thing is that the meaning expressed by the words, the wisdom like a mirror, is marvelous. Who possesses the Dharma, the wisdom like a mirror? The minds of all Buddhas who have perfected the two accumulations possess it, and it is secret because it is difficult to realize. What is its nature? As it is said, like a mirror, a mirror that is completely free of dirt is the nature of clear, non-ceasing light. Images reside in the mirror in a non-ceasing nature, but the clarity of the images is slightly less perfect. On the path of accumulation, karmic obscurations are purified. On the path of joining, afflictive obscurations are purified, so when the path of seeing manifests, selflessness manifests. On both the path of meditation and the path of seeing, coarse and subtle obscurations of knowledge are purified. At the end of the ten bhumis, subtle obscurations of knowledge are purified, and all faults that obscure the self-arisen wisdom are purified. For example, when a mirror is completely free of dirt, it is like completely clear light. The two knowledges are inseparable and equal to the Dharmadhatu. Because the activity of benefiting others, which is equal to the Dharmadhatu, manifests to those to be tamed, it is called like a mirror. Without wavering from the wisdom of great emptiness, it is self-illuminating.
Chinese
安住于自性之中。仅此而已，未从大空性之状态中移动，无有分别，因此远离二边的过失，故称为如镜。当显现为身之时，即为遍照。无有瑕疵之身，颜色为白色。名号亦为如镜之智慧，从自明不灭之角度而言，与意义相符之名号称为遍照。所谓“无灭尽”，即如镜之智慧的自性，亦即大空性之智慧自生，并非仅趋向空性之一方，而是自明，能够显现任何事物。所谓“一切灭尽”，即自明之时，亦未从大空性之智慧中移动。所谓“灭尽之时”，即大空性之智慧远离一切边际之时。所谓“无灭尽”，即如镜之智慧清晰而不灭尽，自然成就，灭尽与无灭尽即如镜之智慧。平等性智是，似乎安住于轮回之法生灭之间，以及安住于感受之蕴苦乐舍三种，以及烦恼与我慢不从自身之自性改变这三者。在自显清净之地，果位之时，身是现证菩提之身。从身语意五者而言，是刹土功德。在智慧方面，则宣说平等性之智慧。这也在于，为了阐释坛城轮回之法安住之特征，故说：唉玛，稀有奇妙之法！所谓“总的轮回之特征”是指成住坏空四者，或春夏秋冬四季，或如刹那四者一般，最初生起，最终坏灭。其间安住之自性。内外一切法似乎在中间听闻，然而是由于错觉而执着和分别的自性。对于无有能住和所住之义，以错觉分别之识来执取，如同不善之人造作恶业一般。以哀叹或悲悯之义说“唉玛”。为了表示这一点，下文出现的词语也以悲悯之义说“稀有”。其本身在意义上显现空性无别，即是平等性，这是奇妙的。如此之法为谁所有呢？是圆满佛陀们的心意，难以理解和证悟，故而是秘密的。其本身从不灭尽的能量中产生有分别念者的面容。