English
Emaho means that from the state of non-objectification of the nature of speech, for the sake of taming sentient beings, three hundred and sixty kinds of language sounds appear, which is called wonderful. To express this meaning, the words that appear below are called rare. The uninterrupted language, the meaning of non-objectification and non-duality itself is wonderful. Such a Dharma is a secret in the hearts of all perfect Buddhas, difficult to realize. The essence of its meaning is: without object, meaning that from the language of meaning, the state of non-objectification of object and subject, three hundred and sixty kinds of language sounds appear, in accordance with the languages of gods, nagas, yakshas, etc., which is manifested to tame sentient beings. This meaning can cut off the doubts of sentient beings, eliminate disharmony, and manifest the antidote, which is called even in objectification. Without object means that just being uninterrupted, it has never left the language of meaning, it is non-dual. Wisdom is individual self-awareness wisdom. Emaho means that individual self-awareness wisdom is, from the perspective of knowing the general characteristics of Dharma, even if it has not left the wisdom of the realm of Dharma which is extremely pure, like a mirror-like wisdom, the nature of appearing without interruption, uninterrupted is the nature of appearance, individual self-awareness wisdom is, the number and time of sentient beings covered by the realm of Dharma, the beginning and the end, and the methods of taming, without subject and object, naturally manifest spontaneously accomplished, which is called non-dual wisdom. These are called wonderful. To express this meaning, the expressed words are rare. The non-dual self-born wisdom is wonderful. Who has such a Dharma? It is treasured in the hearts of all perfect Buddhas, so it is a secret. What is the nature of individual self-awareness wisdom? From non-objectification, objectify everything. It means that the wisdom of great emptiness is far from all extremes, from the state of great emptiness, objectify everything, it means that the function of individual self-awareness wisdom, the wisdom of the Buddha's mind, does not distinguish between the general and self-nature of Dharma, this is because, the wisdom of knowing as it is, knows the roots, actions and time of sentient beings, the beginning and the end, there is nothing that is not known. Even in objectification, it means, with the wisdom of knowing.
Chinese
虽然智慧圆满，但在法界智慧的境界中，能知、所知、主客体都不可得。现在是轮回的特征，即行住；蕴是行；烦恼是嫉妒。在自身清净的果位时，身是金刚身；身语意五种事业；智慧是成就事业的智慧。唉玛！心的境界不灭的妙力，轮回的特征，一起恒常不住。行住等等在错觉的显现上，是悲叹或安慰。像这样，从导师的语言中，导师感到惊奇。那个特征本身无别，在平等的境界中自然成就，是稀有之法。那是圆满二资粮的一切佛陀的意，难以证悟，是秘密。意义是心性中自然成就的境界。那个意义本身，从离于特征的推测的显现上，虽然行住等等不可得，但在不灭的特征中，世俗错觉的显现上，也像行住一样显现。仅仅是显现，在心的境界中，行住不可得。所以在行住本身中，也没有行住。就这样说。与行蕴结合，唉玛！心从法性的境界中，不证悟错觉的自性，显现为五十一行蕴，是悲叹或安慰。那个本身，从表示的语言中出现，感到惊奇而安慰。稀有本身是，五十一错觉显现本身，没有从心的境界中移动。显现空性无别的法，是圆满二资粮的一切佛陀的意的秘密。从心性本身的境界中，远离因缘，因为行住的相不可得，所以不灭的妙力自显现。在错觉的显现上，显现为行住等等的各种特征。那个本身，仅仅显现为行住时，在法性离戏论上，行住不可得。与嫉妒结合，唉玛！从心性本身的境界中，由于二取错觉的力量，认为自己高，认为他人低，是悲叹和安慰。那个本身，从表示的语言中出现，以安慰的意义感到惊奇。稀有
English
Although wisdom is perfect, in the realm of Dharma wisdom, knowable, knower, subject and object are all unattainable. Now, the characteristics of samsara are going and coming; the aggregates are formations; the afflictions are jealousy. In the state of self-purification, the state of fruition, the body is the Vajra body; the activities are the five activities of body, speech, and mind; wisdom is the wisdom of accomplishing activities. Ema! The inexhaustible power of the mind's realm, the characteristics of samsara, together do not constantly abide. Going and coming, etc., in the appearance of illusion, are lamenting or comforting. Like this, from the words of the teacher, the teacher is amazed. That characteristic itself is inseparable, spontaneously accomplished in the state of equality, is a rare Dharma. That is the secret of the mind of all Buddhas who have perfected the two accumulations, difficult to realize. The meaning is the realm spontaneously accomplished in the nature of mind. That meaning itself, from the appearance of speculation apart from characteristics, although going and coming, etc., are unattainable, in the inexhaustible characteristic, in the illusory appearance of conventional truth, it also appears like going and coming. Just by appearing, in the state of mind, going and coming are unattainable. Therefore, even in going and coming itself, there is no going and coming. That's how it is said. Combined with the aggregate of formations, Ema! The mind, from the state of Dharma nature, not realizing the nature of illusion, appears as fifty-one formations, is lamenting or comforting. That itself, from the words that express it, appears, is amazed and comforted. The rare itself is that the fifty-one illusory appearances themselves have not moved from the realm of mind. The Dharma of inseparable appearance and emptiness is the secret of the mind of all Buddhas who have perfected the two accumulations. From the realm of mind itself, being free from causes and conditions, because the aspect of going and coming is unattainable, the inexhaustible power self-appears. In the appearance of illusion, various characteristics such as going and coming appear. That itself, just by appearing as going and coming, in the Dharma nature free from elaboration, going and coming are unattainable. Combined with jealousy, Ema! From the realm of mind itself, due to the power of dualistic illusion, thinking oneself is high, thinking others are low, is lamenting and comforting. That itself, from the words that express it, is amazed by the meaning of comforting. Rare
Chinese
意思是说，嗔恨的事物，自显的本性，远离边际，在心中显现，这是稀有之法。这正是圆满二资粮的诸佛之意之秘密，难以证悟。从心之法界中，迷乱的来去没有被指定，这是不存在的。所谓“去”和“来”，是说在颠倒错觉的显现中，轮回的特征，器情有情，物质和意识的来去和无常，显现为各种变化。在错觉的显现中，虽然世俗不灭的特征如何显现，但“没有来去”是指，从心之法界中没有动摇，自然成就于平等性的法界中。显示果的自性之事业是：唉玛！意思是说，三世诸佛的一切意念平等性，为了他者利益而行事业，即使不仅仅是声音，自显任运的事业，与自性无别，是自然的。为了显示那个意义，阐明词义，是奇妙的。无杂、圆满、任运成就的事业是：三世佛的自性之法性，圆满诸佛的一切意之秘密，难以证悟。那自性是什么样的呢？轮涅无别，自显的大智慧，远离一切名言的法界，从无来去的慈悲中，自显的利益众生之事业。四种事业的行持，如镜子和影像以及观看者聚集一样。无论调伏的对境在哪里，事业自然成就显现，这是名言的安立。像那样显现的当下，意念从法界平等性中没有动摇，所以称为无来去。或者，在所化众生的面前，化身被说成是去和来，以及住和起立。即使在去来本身中，意思是说，事业的根本，化身的行持方式，无论在哪两者中显示，无论在哪两者中，意念从法界中没有动摇，所以称为无来去。在五身中，如金刚身一样，唉玛！意思是说，化身是六道众生的显现，无论与六道的行为多么一致，也没有被轮回的过患所染污，因为意念不从法界中动摇，这正是金刚身。
English
It means that the object of jealousy, the nature of self-appearance, is free from extremes, and it is clear in the mind, which is a wonderful Dharma. This is precisely the secret of the minds of all Buddhas who have perfected the two accumulations, and it is difficult to realize. From the realm of mind, the coming and going of delusion is not specified, which is non-existent. The so-called "going" and "coming" refer to the characteristics of samsara in the manifestation of inverted delusion, the sentient and insentient, the coming and going of matter and consciousness, and impermanence, which appear as various changes. In the manifestation of delusion, although the characteristics of the unceasing conventional truth appear in various ways, "no coming and going" means that it does not move from the realm of mind, and is naturally accomplished in the realm of equality. Showing the activity of the nature of the fruit is: Ema! It means that the equality of the intentions of all Buddhas of the three times, the activity of benefiting others, even if it is not just sound, the activity of self-appearance spontaneously accomplished, is inseparable from the nature, which is natural. In order to show that meaning, clarifying the meaning of words is wonderful. The unmixed, complete, and spontaneously accomplished activity is: the Dharma nature of the nature of the Buddhas of the three times, the secret of the minds of all Buddhas who have perfected, is difficult to realize. What is that nature like? The non-duality of samsara and nirvana, the great wisdom of self-appearance, the realm of being free from all terms, from the compassion of no coming and going, the activity of benefiting beings of self-appearance. The performance of the four activities is like the gathering of a mirror, an image, and a viewer. Wherever there are objects to be tamed, the activity naturally arises, which is the establishment of terms. Just as it appears like that, the intention does not move from the equality of the Dharma realm, so it is called no coming and going. Or, in front of the beings to be tamed, the manifestation body is said to be going and coming, as well as dwelling and standing up. Even in the coming and going itself, it means that the root of the activity, the way of performing the manifestation body, whichever of the two is shown, whichever of the two it is, the intention does not move from the Dharma realm, so it is called no coming and going. In the five bodies, like the Vajra body, Ema! It means that the manifestation body is the appearance of the six realms, no matter how consistent it is with the behavior of the six realms, it is not defiled by the faults of samsara, because the intention does not move from the Dharma realm, this is precisely the Vajra body.
Chinese
对于所化无需重复，一次性成就，是摧毁之义的金刚。不离法身而处于轮回之境，无论享用何种对境，都如尘埃不染虚空般，不被轮回的过患所染污，是不变且不坏之义的金刚。具有如此之义，奇妙之法即是金刚身。那么此金刚身是谁拥有呢？是圆满二资粮，自成断证功德的诸佛之意，难以证悟故为秘密。其体性如何呢？“无有来去”是指，佛陀的意金刚身之体性并非由来去的实物所成，而是如镜子和观看者一般，在所化众生的面前，有多少所化，就有多少金刚身的事业显现为来去。仅仅是显现，来去就似乎能成办所需之事，实际上无有差别，金刚身不执著于来去。这显示了成办事业之智慧，一切智智的自生智慧，在无需寻觅的状态中，自利和他利二者一次性自然成就，这被称为成办事业。也就是“唉玛吙”，成办事业之智慧，在六道轮回中无论如何成办利益，都不需重复，一次性成就，并且体性不离法界，不被所化之过患所染污，自他二利一次性圆满，是为殊胜。为了显示此殊胜，下面所说的内容是意义上到达，故而稀奇。成办事业之智慧，于一刹那圆满二利，是究竟果位的体性，故而奇妙。那么如此之法，成办事业之智慧，是谁拥有呢？是圆满二资粮的诸佛之秘密。也就是，成办事业之智慧，在自生智慧的状态中，不执著于境与有境，所见与能见，在无有来去的状态中，智慧自显不灭之力量，对境是所化众生，以及调伏彼等之方便，和调伏之时机，这些不混杂而清晰显现，如行持般的事业，度化完毕后安住于意境中，如是般是为来，乃是所化之显现。“来去之中亦”，