English
It abides in the nature of itself. Just that, without moving from the state of great emptiness, is inseparable, therefore it is free from the faults of the two extremes, hence it is called like a mirror. When it appears as a body, it is Vairochana. A body without flaws, its color is white. Its name is also like the wisdom of a mirror, from the perspective of self-illuminating and non-ceasing, the name that accords with the meaning is called Vairochana. The so-called "without cessation" is the nature of the wisdom like a mirror, that is, the self-arisen wisdom of great emptiness, it does not go only to the side of emptiness, but it is self-illuminating, capable of appearing in any way. The so-called "all ceases" means that in self-illumination, it does not move from the wisdom of great emptiness. The so-called "even in cessation" means that even when the wisdom of great emptiness is free from all extremes. The so-called "without cessation" means that the wisdom like a mirror is clear and unceasing, spontaneously accomplished, cessation and non-cessation are the wisdom like a mirror. Equality wisdom is, it seems to abide between the arising and ceasing of the Dharma of Samsara, and abide in the three feelings of the aggregates of sensation, pleasure, pain, and equanimity, and the three that afflictions and pride do not change from their own nature. In the state of self-appearing pure land, at the time of fruition, the body is the body of manifest enlightenment. In terms of the five aspects of body, speech, and mind, it is the qualities of the field. In terms of wisdom, it teaches the wisdom of equality. This also lies in explaining the characteristics of the Dharma of the Mandala Samsara abiding, hence it says: Emaho, wondrous and marvelous Dharma! The so-called "general characteristic of Samsara" refers to the four of destruction, existence, emptiness, or the four seasons of spring, summer, autumn, and winter, or like the four moments, it arises first and perishes last. The nature of abiding in between. All internal and external Dharmas seem to be heard in the middle, but it is the nature of clinging and discriminating due to delusion. For the meaning of no abider and no abiding, the consciousness of delusion and discrimination grasps it, like an evil person doing evil deeds. With the meaning of lamentation or compassion, it says "Emaho". To represent this, the words that appear below also say "wondrous" with the meaning of compassion. Its very essence manifests emptiness without distinction, which is equality, which is marvelous. Who possesses such a Dharma? It is the mind of all the perfect Buddhas, difficult to understand and realize, therefore it is secret. Its very essence arises from the unceasing energy of the face of the conceptualizer.
Chinese
轮回的法显现是：从胜义谛上讲，以心性界安住之处为所缘，能缘的识完全不成立，所以是没有的。在有分别念者的面前，一切境和心的法，生起和灭亡之间，好像安住一样，在如此认识的面前，显现为境和有境。即使是安住的时候，也没有安住。如是说，在错乱能取所取的面前，稍微安住稍微作意的时候，就像清澈的水中的倒影一样，到达了没有安住的究竟。如果将它与五蕴的感受结合起来，唉玛喔，意思是：心性平等性的状态中，在错乱的面前，领受五根境的时候，对于好的产生贪恋，感受为快乐；对于不好的产生嗔恨，感受为痛苦；中间的安住在舍的状态中，这仅仅是错乱的假立，所以用哀叹或者感叹的语气说唉玛喔。稀有是指：下面出现的词语，是感叹。奇妙是指：它本身在心之法性中任运成就，所以是远离一切所缘的法，存在于一切聚集的佛陀的心中，因为难以证悟所以是秘密的。它本身不灭，在错乱分别的面前显现是：没有安住中说，从胜义谛上讲，心性界的安住处，安住者和所安住的执着完全没有作意，但是在错乱的面前，一切安住中说，成为六境的一切法，感受为苦乐舍三种。一切法和三种感受不是他体，一切法仅仅是显现的时候，就显现为三种感受。因为三种感受的缘故，一切法才显现，所以称为安住。这样不灭的错乱法仅仅是安住的时候，没有安住者和所安住，在心性界中任运成就，这称为没有安住。如果与烦恼我慢结合起来，唉玛喔，意思是：从心的状态上讲，没有成立自他，我慢好像不改变一样显现，所以是哀叹的感叹。稀有是指：表示我慢的自性的词语称为稀有。这样颠倒的我慢本身不灭不作意无分别，这是奇妙的意义，那么它的法在谁那里有呢？存在于圆满佛陀的心中，是觉性和难以证悟的，所以是秘密的。它的自性在错乱的面前显现为我慢是：从心性平等性的界中
English
The appearance of the phenomena of samsara is: From the ultimate point of view, since the object and consciousness that focus on the abiding place of the mind's essence are not established at all, they do not exist. In the face of those with conceptualization, all phenomena of object and mind appear to abide between arising and ceasing, as if abiding. Even in the very abiding, there is no abiding. That is to say, in the face of delusion, grasping and fixation, when there is just a slight abiding and a slight focusing, it is like a reflection in clear water, reaching the ultimate end of non-abiding. If we combine this with the feeling of the five aggregates, Emaho, which means: In the state of equality of mind itself, in the face of delusion, at the time of experiencing the objects of the five senses, attachment arises towards the good, and it is felt as happiness; anger arises towards the bad, and it is felt as suffering; the middle one abides in the nature of equanimity, which is merely a delusion, so Emaho is said with a sense of lamentation or exclamation. Wonderful means: The words that appear below are exclamations. Amazing means: It itself is spontaneously accomplished in the nature of mind, so it is a dharma that is free from all objects of focus, abiding in the hearts of all the assembled Buddhas, and is secret because it is difficult to realize. That itself, appearing in the face of undying delusion, is: Saying from non-abiding, from the ultimate point of view, in the abiding place of mind itself, the grasping of the abider and the abode is not focused on at all, but in the face of delusion, saying in all abidings, all that has become the dharma of the six objects, feeling the three of happiness, suffering, and equanimity. All dharmas and the three feelings are not different entities, all dharmas are clear as the three feelings as soon as they appear. Because of the three feelings, all dharmas appear, so it is called abiding. Thus, when the undying deluded dharma is merely abiding, there is no abider or abode, and it is spontaneously accomplished in the essence of mind, which is called non-abiding. If combined with the affliction of pride, Emaho, which means: From the state of mind, since self and other are not established, pride appears as if it does not change, so it is an exclamation of lamentation. Wonderful means: The term that expresses the nature of pride is called wonderful. Thus, the inverted pride itself is undying, unfocused, and undifferentiated, which is the meaning of amazing, so who possesses its dharma? It exists in the hearts of the perfect Buddhas, is awareness and difficult to realize, so it is secret. Its nature, appearing as pride in the face of delusion, is: From the realm of the equality of mind
Chinese
由于没有自他，所以慢心不成立，这叫做无住。所谓一切住，就是心不停止的功用，在错觉显现上，内外一切法，连同慢心的支分都自然成就，由于不从它改变，所以叫做住。所谓住在住性中，就是在具有错觉的慢心之山上安住而不改变的时候，所谓无住，就是心性平等性的慢心不可得。在住于清净果位的时候，与五身相结合，与现证菩提身相结合，所谓唉玛唎，就是平等性的身，三界的法全部在心中自然成就，它显现为身和智慧，所以是平等性的身，即是寂静。稀奇的是，用下面所说的词语难以表达的平等性身降临于最初，真是稀奇啊！奇妙的是，平等性的身，境和心的所有法，觉性自显现，都显现为平等性的身。它的法在谁那里有呢？圆满二资粮的一切佛陀的心都难以证悟，所以是秘密的。它本身的体性如何呢？显现声音的法，蕴、界和处全部在心性觉性平等性中自然成就，由于没有二取，所以一切都自然成就为大自体性，它自显现为身和智慧，这就是现证菩提身。所谓无住，就是这样自然成就，自己不缘自己，因为远离了概念的执着，所以叫做无住，它自显现为蕴、界、处，一切都显现为住，由于不从上面所说的现证菩提身移动，所以叫做住。如果这样证悟自然成就，就像水不离开湿性一样，自然成就于它，所谓住在住性中，也是由于远离一切概念的觉性自显现，所以叫做无住。在五身语意中，与功德相结合，所谓唉玛唎，就是一切遍知功德，清净刹土和清净宫殿，以及伟大的庄严圆满成就，还有光芒的放射等，以及其他所化众生的显现不可思议。
English
Since there is no self or other, conceit is not established, this is called non-abiding. The so-called all-abiding is the function of the mind not ceasing, in the illusory appearance, all inner and outer dharmas, together with the branches of conceit, are spontaneously accomplished. Since it does not change from that, it is called abiding. The so-called abiding in the state of abiding is when one abides on the mountain of conceit with illusion and does not change. The so-called non-abiding is that the conceit of the equality of mind-nature is unattainable. When abiding in the state of pure fruition, combined with the five bodies, combined with the body of manifest enlightenment, the so-called Emaho, is that the body of equality, all the dharmas of the three realms are spontaneously accomplished in the mind. It manifests as body and wisdom, so it is the body of equality, which is stillness. It is amazing that the body of equality, which is difficult to express with the words mentioned below, descends to the beginning, it is truly amazing! It is wonderful that the body of equality, all the dharmas of object and mind, the self-appearance of awareness, all manifest as the body of equality. Whose dharma is it? The minds of all Buddhas who have perfected the two accumulations are difficult to realize, so it is secret. What is its own nature like? The dharmas of appearance and sound, the aggregates, elements, and sources, all spontaneously accomplish in the equality of mind-nature awareness. Since there is no dualistic grasping, everything spontaneously accomplishes as the great self-nature. It self-manifests as body and wisdom, this is the body of manifest enlightenment. The so-called non-abiding is that it is spontaneously accomplished in this way, one does not perceive oneself, because it is free from conceptual clinging, so it is called non-abiding. It self-manifests as aggregates, elements, and sources, everything appears as abiding. Since it does not move from the body of manifest enlightenment mentioned above, it is called abiding. If one realizes spontaneous accomplishment in this way, just as water does not depart from wetness, it spontaneously accomplishes in it. The so-called abiding in the state of abiding is also called non-abiding because of the self-appearance of awareness that is free from all concepts. In the five bodies, speech, and mind, combined with qualities, the so-called Emaho, is the qualities of all-knowing, the pure realms and pure palaces, and the great adornments are perfectly accomplished, and the radiation of light rays, etc., and the appearances of other beings to be tamed are inconceivable.
Chinese
一切遍及皆是功德。所谓“唉玛唻”，对于一切智的功德，于任何处皆不成立，却于任何处皆显现，是为奇妙。为了表示此，从下文出现的词句，能明了任运成就的功德，是为稀有。基一切智的自生智慧，是超越思议的，其力用在任何处都不会止息地显现，显现与空性无别，是为奇妙。如是之法，安住于一切圆满佛陀的心中，知晓此理，实为难解，故为秘密。其体性如何呢？所谓“无有安住处”，佛陀的体性，即是觉性自生智慧法身的体性，此功德安住于此。如是安住，即使是一切智者也无法见到，却在所化众生的面前，无有间断地显现，于无有间断的体性中，一切皆安住。即使是安住，所谓“那”，在所化众生的面前，圆满任运成就之时，对于境与有境，或者所安住与能安住，若无有执着，则称为无有安住。智慧中与平等性智相结合。所谓“唉玛唻”，平等性智与佛陀的意和事业无别，是为奇妙。为了表示此，从下文出现的词句，能了知平等性智，故为稀有。平等性智的体性，于任何处皆不成立，是远离一切偏执的。满足所化众生的需求，无有间断，是为奇妙。如是之法，为谁所拥有呢？安住于一切圆满佛陀的心中，故为秘密。其体性如何呢？平等性智，体性虽未从法界中移动，却未落入空性的一边。色身和一切功德皆是自显现，却远离一切偏执。譬如如意宝珠，虽无有分别念，但无论祈求什么，一切所需所欲皆能任运成就。如是，平等性智也未落入任何一边，故一切落入边见者，皆能任运成就地显现。如虚空中，云、雾、虹等一切无有间断地显现一般。平等性智于任何处皆不成立的体性中