English
All pervading is virtue. The term "Emaho" means that the qualities of omniscience are not established anywhere, yet appear everywhere, which is wonderful. To represent this, the words that follow reveal the spontaneously accomplished qualities, which is amazing. The self-arisen wisdom of the basis of omniscience, which is beyond thought and expression, manifests its power without ceasing anywhere, and the inseparability of appearance and emptiness is marvelous. Such a Dharma resides in the hearts of all perfect Buddhas, and it is difficult to understand, so it is secret. What is its essence? The term "without abiding" means that the essence of the Buddha, the self-arisen wisdom of the Dharmakaya, possesses this quality. Even the omniscient cannot see this abiding, yet it appears continuously in the face of those to be tamed, and everything abides in the nature of non-cessation. Even in abiding, the term "na" means that when spontaneous perfection is accomplished in the face of those to be tamed, there is no object or subject, or no abiding or abider, which is called non-abiding. In wisdom, it is combined with the wisdom of equality. The term "Emaho" means that the wisdom of equality is inseparable from the Buddha's intention and action, which is wonderful. To represent this, the words that follow reveal the wisdom of equality, which is rare. The essence of the wisdom of equality is not established anywhere, and it is free from all biases. Fulfilling the needs of those to be tamed without interruption is marvelous. Who possesses such a Dharma? It abides in the hearts of all perfect Buddhas, so it is secret. What is its essence? The wisdom of equality, although its essence has not moved from the Dharmadhatu, has not fallen into the side of emptiness. The Rupakaya and all qualities are self-manifesting, yet they are free from all biases. For example, the wish-fulfilling jewel, although it has no conceptual thought, spontaneously fulfills all desires and needs that are requested. Similarly, the wisdom of equality has not fallen into any side, so all those who have fallen into extremes manifest spontaneously. Just as clouds, mist, rainbows, and everything else appear continuously in the sky, the wisdom of equality is the nature that is not established anywhere
Chinese
成办所化众生一切所需，任运显现，亦是珍宝之理。所谓“无住”，平等性智于任何方亦无住，所谓“一切住”，成办所化众生所需之法，高下中等一切无不具足而住。安住功德自现任运成就，然于平等性智，无有因果，亦无所显能显，亦无舒缩，以无缘故，是为无住。各别觉悟者，乃是轮回之法相，于境与有境而执著，五蕴之中乃是想蕴，五烦恼之中乃是贪欲，彼等清净之处，五身之中乃是化身，身语意五者之中乃是语，智慧之中乃是各别觉悟智，如是宣说。彼亦首先与轮回之法相合，执著乃是错乱之识，依赖六根，于六境生起觉知，是为执著之所取能取。所谓“唉玛”，于心平等性之自性中，由错觉之势力，境之想念增盛，乃是悲叹或轻蔑。彼所表诠之语，亦是轻蔑之义之奇妙。执著虽盛，然心之本性未曾动摇之义，甚为稀有。稀有之法，乃是圆满佛陀一切之意密，于错觉之面，彼未曾止息而自显现者，乃是心性平等性之自性中，未曾执著境与有境，是为无执著。所谓“一切执著”，一切法于想念之体性中，恒常不断地执著境与有境。所谓“执著性中亦”，于错觉之面，执著虽盛，然唯是名言，体性未曾成立，是为无执著。所谓“一切执著”，一切法于想念之体性中，恒常不断地执著境与有境。所谓“执著性中亦”，于错觉之面，执著虽盛，然唯是名言，彼之体性未曾成立，是为无执著。五蕴之中与想蕴相合，所谓“唉玛”，于三界之想念，广大微小无量，执著为三者，乃是由心之自性未曾成立，故而悲叹或轻蔑。彼所表诠之语，于下文出现，以轻蔑之义而奇妙。
English
All that is needed by those to be tamed arises spontaneously, and this is also the reason for the precious nature. The term "non-abiding" means that the wisdom of equality does not abide in any direction. The term "all abide" means that all the teachings that fulfill the needs of those to be tamed, high, low, and intermediate, are present without exception. Although the self-manifestation of abiding qualities is spontaneously accomplished, in the wisdom of equality, there is no cause and effect, no appearing object and appearing subject, and no expansion and contraction, because there is no object of focus. This is called non-abiding. Distinct understanding is the characteristic of cyclic existence, clinging to objects and subjects. Among the five aggregates, it is the aggregate of perception. Among the five afflictions, it is desire. Their place of purification is the emanation body among the five bodies, speech among the five of body, speech, and mind, and the wisdom of distinct understanding among the wisdoms. This is what is taught. First, it is combined with the characteristics of cyclic existence. Clinging is the deluded consciousness that relies on the six senses. The six objects give rise to knowledge, which is the apprehended and the apprehender of clinging. The term "Emaho" is an expression of lament or contempt for the increase of conceptualization of objects due to the power of delusion from the state of mind's equality. The word that represents it is also a wonder of the meaning of contempt. Although clinging is strong, the meaning that it does not move from the essence of mind is wonderful. The wonderful Dharma is the secret mind of all the complete Buddhas. The self-manifestation without ceasing on the face of delusion is the non-clinging to objects and subjects from the state of mind's equality. This is called non-clinging. The term "all clinging" means that all phenomena constantly and continuously cling to objects and subjects in the nature of conceptualization. The term "even in clinging itself" means that although clinging is strong on the face of delusion, it is only a name, and its essence is not established. This is called non-clinging. The term "all clinging" means that all phenomena constantly and continuously cling to objects and subjects in the nature of conceptualization. The term "even in clinging itself" means that although clinging is strong on the face of delusion, it is only a name, and its essence is not established. This is called non-clinging. Combined with the aggregate of perception among the five aggregates, the term "Emaho" is an expression of lament or contempt for the delusion that the perceptions of the three realms, vast, small, and immeasurable, are clung to as three, because they are not established from the nature of mind. The word that represents it appears below, wonderful with the meaning of contempt.
Chinese
是啊！在能所二取中，不成立的显空无别是稀有啊！谁拥有它呢？是圆满佛陀们的心之秘密啊！那是于错觉显现，心性是秘密的界，没有能取所取，而能取是：欲界者于五欲，以境和有境而取；色界者以寻伺而取于禅定；无色界者取于微细的念头。这样，即使稍微取一点，也因为没有从心之界中成立，所以称为无取。与贪欲结合，唉玛喔！意思是，心之界没有能贪所贪，但由于错觉分别而产生二取，因此以悲叹和融合之义为唉玛喔！稀有的是，对如此宣说的词语具有融合之义。奇妙的是，在贪欲本身中，没有超出没有贪欲之义，因此在心性中无别的法是，圆满佛陀们的心之秘密，那本身由于远离境和有境，所以不成立能取，能取显现为贪欲二相。于颠倒分别显现为贪欲二相，但在自性上无别，在心性上是唯一的，所以称为无取。如果那是清净的果，在五身中与化身结合，唉玛喔！意思是，奇妙啊！由于与所化众生的分别念相符，所以显现为化身，那也是显空无别而奇妙。稀有的是，表示的词语从下面出现，从而使意义清晰。奇妙的是，法身远离一切事物，从不灭的妙力中，虽然显现为化身，但没有成立。如此的它，谁拥有呢？是圆满佛陀们的心之秘密啊！无取中，意思是，虽然没有从法身平等性的状态中取，但在所化众生所在之处，与所化众生的心相符，显现化身的高低差别，如同所化众生的心一般恒常稳固。即使在能取中也没有能取。意思是，虽然在所化众生的角度显现，但在法身的角度，没有能显现所显现，这是称为无取。在五部佛身中，与语结合时
English
Ah! In the duality of grasper and grasped, the inseparability of appearance and emptiness, which is unestablished, is wondrous! Who possesses it? It is the heart secret of all the perfect Buddhas! That is, due to illusion, it appears, the nature of mind is the secret realm, there is no grasper or grasped, and the grasper is: those in the desire realm grasp at the five objects of desire with object and subject; those in the form realm grasp at samadhi with investigation; those in the formless realm grasp at subtle notions. Thus, even if grasping occurs slightly, it is called non-grasping because it is not established from the realm of mind. In conjunction with desire, "Emaho!" means that in the realm of mind, there is no desirer or desired, but due to illusory discrimination, dual grasping arises, so "Emaho!" has the meaning of lamentation and merging. What is wondrous is that the words that express such a thing have the meaning of merging. What is amazing is that in desire itself, it does not go beyond the meaning of non-desire, so the dharma that is inseparable in the nature of mind is the heart secret of all the perfect Buddhas, which itself, because it is separated from object and subject, does not establish grasping, and grasping appears as two aspects of desire. Although dual grasping appears to be inverted discrimination, it is non-dual in nature and one in the nature of mind, so it is called non-grasping. If that is the pure result, in the five bodies, in conjunction with the emanation body, "Emaho!" means wonderful! Because it conforms to the discrimination of the beings to be tamed, it appears as the emanation body, which is also wonderful in the inseparability of appearance and emptiness. What is wondrous is that the words that express it come from below, thereby clarifying the meaning. What is amazing is that the Dharmakaya is separated from all things, and from the unceasing power, although it appears as an emanation body, it is not established. Such a thing, who possesses it? It is the heart secret of all the perfect Buddhas! "From non-grasping" means that although it is not grasped from the state of equality of the Dharmakaya, wherever there are beings to be tamed, in accordance with the minds of the beings to be tamed, the differences of high and low emanation bodies appear, which are as constant and stable as the minds of the beings to be tamed. Even in grasping, there is no grasping. It means that although it appears from the perspective of the beings to be tamed, from the perspective of the Dharmakaya, there is no appearance or appearing, which is called non-grasping. In the five Buddha families, when combined with speech
Chinese
ཨེ་མའོ་是指，从语言的自性不可得的状态中，为了调伏所化众生，显现出三百六十种语言的声音，称为奇妙。为了表示这个意思，下面出现的词语称为稀有。语言不间断，不可得无分别的意义本身是奇妙的。这样的法，是所有圆满佛陀心中的秘密，难以证悟。它的意义的本质是：无所缘，意思是说，从意义的语言，无所缘能缘的状态中，显现出三百六十种语言的声音，与天、龙、夜叉等语言相符，这是为了调伏所化众生而显现的。这个意义能断除所化众生的疑惑，消除不和谐，显现对治，这被称为即使在有所缘中也是如此。无所缘的意思是，仅仅是不间断，就未曾离开意义的语言，是无分别的。智慧是各别自证智。ཨེ་མའོ་是指，各别自证智是，从了知法的一般特征的角度，即使没有离开法的界限极其清净的智慧，如镜子般的智慧，显现而不间断的自性，不间断是显现的自性，各别自证智是，法的界限所遍及的所化众生的数量和时间，初始和终结，以及调伏的方法，无有能所，自然显现任运成就，这被称为无分别智。像这些被称为奇妙。为了表示这个意思，所表达的词语是稀有。无分别的自生智慧是奇妙的。这样的法在谁那里有呢？在所有圆满佛陀的心中被珍藏，所以是秘密。各别自证智的自性是什么样的呢？从无所缘中缘一切。意思是说，大空性的智慧远离一切边，从大空性的状态中，缘一切，意思是说，各别自证智的作用，佛陀的心智慧，对于法的一般和自性没有分别，这是因为，如所有智的智慧，了知所化众生的根基、行为和时间，初始和终结，没有不了知的。即使在有所缘中也是如此，意思是说，以了知的智慧。