Chinese
虽说安立为具有“之自性”之名，但若加以辨析，如此一来，就实情而言，一切虽为双运，但在瑜伽士的心识中，却显现为双运与双合混杂。其中舍弃二法之理亦是，如此一来，就本体而言，没有因果之差别，因为恒常安住于一体之本体的缘故；如果因果是真实的，则遍及有为法，而此二无则是无为法之故。此处虽就本体而言没有差别，但从一切相的差别而言，是诸因之，从安乐的差别而言，是诸果之法性而安住，故而安立空性为因，安乐为果，实则有和安乐二者皆是因果二者之法性。又从能证之道是因果之角度而言，亦安立空性和安乐为因果，故而因果之增上与非增上之理二者成立为无违。如是，自性二者无别且一切味等故，远离多，故而暂时于彼双运安立为唯一之名，然决定而言，则是超离一与多，境与有境，有与无有等一切。如是，双运自身之本体超离轮涅，从原始以来即成就之理，以及道双运舍弃轮涅之边等，亦须了知，将于下文阐述。如是之双运自性，就各自差别之侧面而言，为了广为阐述乃是意乐空之智慧，即是六大供养，其中亦示现了圆满具足一切殊胜。身从一切相之侧面广为阐述，即是广为宣说甚深金刚界坛城之时，因为是一切相之故，故而安住于不可思议之坛城中。彼一切相亦因为是安乐之增上，故而示现为不变之自性，而不变之自性即安住于烦恼海之法性中，而能令烦恼穷尽，亦是六大供养之义。若彼界能令烦恼穷尽，则岂非一切皆无需勤作而解脱乎？
English
Although it is established as having the name "of suchness," if analyzed, in reality, everything is union, but in the mind of a yogi, it appears as a mixture of union and combination. The way to abandon the two dharmas is also that, in terms of essence, there is no difference between cause and effect, because it always abides in the essence of oneness; if cause and effect are real, then it pervades conditioned phenomena, but this non-duality is unconditioned. Here, although there is no difference in terms of essence, from the aspect of all aspects, it is the nature of all causes, and from the aspect of bliss, it is the nature of all results, so emptiness is established as the cause and bliss as the result, but in reality, both existence and bliss are the nature of both cause and effect. Also, from the perspective that the path of realization is cause and effect, emptiness and bliss are also established as cause and effect, so the principle of cause and effect with and without increase is established as non-contradictory. Likewise, since the two natures are inseparable and all tastes are equal, it is separated from multiplicity, so temporarily the name of oneness is established in that union, but definitely speaking, it transcends all of one and many, object and subject, existence and non-existence, etc. Thus, the essence of union itself transcends samsara and nirvana, the principle of accomplishment from the beginning, and the way the path of union abandons the extremes of samsara and nirvana, etc., must also be understood, which will be explained below. Such a nature of union, from the perspective of each difference, in order to widely explain that it is the wisdom of bliss and emptiness, is the six great offerings, in which it also shows the complete possession of all perfections. The body is widely explained from the aspect of all aspects, which is the time when the profound Vajradhatu mandala is widely explained, because it is the aspect of all aspects, so it abides in the inconceivable mandala. That all aspects are also shown as the unchanging nature because it is the increase of bliss, and the unchanging nature abides in the nature of the ocean of afflictions, and the exhaustion of afflictions is also the meaning of the six great offerings. If that realm can exhaust afflictions, then wouldn't everything be liberated without effort?
Chinese
真实存在的事物都是世俗谛，而法界本身并不进行世俗谛的活动，但它是烦恼的终结。对治法也从法界的力量中产生，因此安立于此。其中，俱生和法身二者的总和是意乐大乐，报身和化身二者的总和是身一切相。实际上，四身无别就是如此之理的结合。通过扩展方便和智慧，必须了解每一种身都具备结合的完整方面的体系。第三，在《集经王》中说：“凡是种姓之色必定坏灭之处，即被称为大色。凡是轮回之苦必定坏灭之处，即被称为大受。凡是轮回之想必定坏灭之处，即是金刚大想。凡是轮回之增必定坏灭之处，即是金刚作意。凡是睡眠等状态必定坏灭之处，即被称为识。凡是非识之事物必定坏灭之处，即是能仁之智慧。”等等，六蕴和六界的自性是烦恼，六根等法性是原始智慧，如明镜般的智慧等是六种或五种智慧。也就是在法界智慧中，将空性方面安立为空界，将安乐方面安立为智慧界，分为两种，因此是六种。将这二者合为一体就是五种。所有这些都超越了识的对境，仅仅是智慧的行境。此外，经中说：“从主尊之身的力量中，清净瑜伽士的殊胜之身会变成天眼。”等等，由于六根清净，会变成六种神通等等，广为宣说，应当在《集经大王》中如实了知。第四，经中说：“五蕴自性之金刚母的莲花中安住，以慈爱，对于未确定、未积累福德的众生，为了成熟之义，在清净刹土等处，世尊安住于何处”，
English
The truly existent things are all conventional truths, and the realm itself does not engage in the activities of conventional truths, but it is the end of afflictions. The antidote also arises from the power of the realm, and therefore it is established there. Among them, the combination of co-emergent and Dharma body is the bliss of great joy, and the combination of enjoyment body and emanation body is the body of all forms. In reality, the inseparability of the four bodies is such a union of principles. By expanding skillful means and wisdom, it is necessary to understand the system in which each body possesses the complete aspects of union. Third, in the King of Compendium Tantras, it is said: "Wherever the form of lineage is certain to perish, that is called the great form. Wherever the suffering of samsara is certain to perish, that is called the great feeling. Wherever the thought of samsara is certain to perish, that is the great Vajra thought. Wherever the increase of samsara is certain to perish, that is the Vajra intention alone. Wherever the state of sleep and so on is certain to perish, that is also called consciousness. Wherever the object that is not consciousness is certain to perish, that is the wisdom of the Sage." And so on, the nature of the six aggregates and the six elements are afflictions, the nature of the six faculties and so on are primordial wisdom, like mirror-like wisdom and so on are six or five wisdoms. That is, in the wisdom of the realm of Dharma, the aspect of emptiness is established as the space realm, and the aspect of bliss is established as the wisdom realm, divided into two, therefore there are six. Combining these two into one is five. All of these transcend the object of consciousness and are merely the realm of activity of wisdom. Furthermore, the sutra says: "From the power of the chief's body, the supreme body of the pure yogi will become the divine eye." And so on, because the six roots are purified, they will become six kinds of supernormal powers and so on, which are widely proclaimed, and should be truly understood in the Great King of Compendium Tantras. Fourth, the sutra says: "Abiding in the lotus of the Vajra Mother of the nature of the five aggregates, with love, for the sake of ripening sentient beings who have not determined and have not accumulated merit, in pure lands and so on, wherever the Bhagavan abides"
Chinese
是为了声闻乘的缘故啊。凡是安住于ཨེ་བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字母中的殊胜之士，是为了将他们安置于殊胜之境的缘故啊。如是说。一义多体的自性，以各自的实物，深入众生的心。具足处所者为了福德的缘故安住于轮，为了乞食而游行。如是说。诸佛的不可思议功德，以及具有的佛化身根本是，在三有之处示现自身，犹如帝释天的网一样。如是说。为了凡夫俗子们，以及趣入声闻、独觉、大乘者们，以及如理修习的菩萨们，在瞻部洲和，大清净处，以及色究竟天致密严饰等清净刹土中，佛陀出现，以及语和身一切相，以及以常与无常一切相利益有情的事业广大生起。第五是，道的六支，从每一支都具足体性，直到六者全部圆满未获得之前，称为无二果位的智慧身，或未获得双运。获得之后，也称为获得和成就。那即是小双运和少分双运。在未圆满十二地之前，道路仅仅是为了获得它而修习，因此，那些道绝不会被置于以道果二者区分的果位状态中，而仅仅被称作道时。而小双运则具有果位状态和道位状态的两种差别，因此有时被说成果，大多数时候被说道。无二之身的大学习双运，是无学位的状态，仅仅是果时，绝不会被置于道位状态中。获得小双运之后，从那以后，为了仅仅将大双运作为不共的所获得，获得大双运的道就是小双运。那也仅仅是不观察不分析的分别，如果极其分析，则安住实相的究竟双运，必定是大双运，而小双运是道的证悟而
English
It is for the sake of the Shravakas. Those who abide in the letters ཨེ་བཾ་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) are for the purpose of placing them in the supreme state. It is said. The nature of one meaning and many bodies, with their respective objects, deeply enters the hearts of sentient beings. Those who possess places abide in the wheel for the sake of merit, and proceed to wander for alms. It is said. The immeasurable qualities of the Buddhas, and the fundamental of the Buddha's manifestation, manifest themselves in the three realms, just like Indra's net. It is said. For the sake of ordinary beings, and those who enter the Shravaka, Pratyekabuddha, and Mahayana paths, and the Bodhisattvas who practice correctly, in Jambudvipa and, the great pure lands, such as Akanishta dense array and so on, the Buddhas appear, and the speech and body in all aspects, and the activities of benefiting sentient beings with all aspects of permanence and impermanence arise greatly. Fifth, the six branches of the path, from each branch possessing its own characteristics, until all six are fully attained, are called the wisdom body of non-duality, or the non-attainment of union. After attaining it, it is also called attainment and accomplishment. That is the small union and the partial union. Before the twelve bhumis of Samadhi are completed, the paths are only practiced for the sake of attaining it, so those paths are never placed in the state of fruition divided by the two, path and fruit, but are only called the time of the path. The small union has both the state of fruition and the difference of the state of the path, so sometimes it is said to be the fruit, and mostly it is said to be the path. The great non-learning union of the non-dual body is only the time of fruition, and it is never placed in the state of the path. After attaining the small union, from then on, in order to make the great union the uncommon object to be attained, the path to attain the great union is the small union. That is only a distinction that has not been examined or analyzed, but if it is examined very carefully, then the ultimate union of abiding reality is definitely the great union, and the small union is greatly
Chinese
因为支分之故，所要证悟的唯有大双运，然而瑜伽士们，稍微证悟它的一些差别，对于没有如实证悟的道之智慧，就安立为小双运。如果对此进行区分，则有圣者的十一地或十二地。其中，具有近取之现证的十二禅定地，出自《集经王》： “若命与下泄止息，则持兔者之运行，极变为日之形。 金刚莲花若醒觉，此复以日形之火焰融化。 风与日月若止息，则识与智慧成一体。 如是如是与如是，如是成三种，此外无少许。” 意为命脉下泄止息，明点融化，变为空色。又因随后生起的缘起，空色明点的拙火燃烧，引生融乐。最终，红白风三者的运行各自止息，因此，与之相关的能取所取以及所依能依的差别消失。当此理圆满时，在自续所摄持中，唯有智慧身，此外没有少许能取所取的粗大事物。又经中说： “若食日月之形，则空中无昼亦无夜。 瑜伽士之事业中，彼时恒常安住甘露位。” 因此，在小双运的近取因，即十二禅定地中，显示了下部的生起次第之现证。所谓甘露位，即不死之位。如此，不净之身转变为智慧身，因此不会发生死亡之事。又如下说： “日月之运行衰减，二者之道，命气亦大止息。 莲花金刚醒觉，持兔者融于日之形。 有与无合一，三种安住于有之不坏者，善能了知。 彼时瑜伽士，于彼二者无少许，趋向胜位。” 意为十二禅定地之
English
Due to the divisions, what is to be realized is only the great union, but the yogis realize some differences of it. The knowledge of the path that is not fully realized is established as the small union. If we divide it, there are eleven or twelve bhumis of the noble ones. Among them, the twelve meditative bhumis with the proximate cause of manifestation are from the King of Condensed Sutras: "If life and downward flow cease, then the movement of the rabbit-holder will completely transform into the form of the sun. If the vajra lotus awakens, then again this will be melted by the flames of the sun's form. If wind and moon and sun cease, then consciousness and wisdom become one. Thus, thus, and thus, it becomes three kinds, there is nothing else." It means that when the life force stops flowing downwards, the bindu melts and becomes empty form. Also, due to the subsequent arising conditions, the tummo of the empty form bindu blazes, causing the melting bliss to be drawn. Finally, the movement of the three, white, red, and wind, each stops, so the differences of the grasped and the grasper, and the support and the supported, related to it, disappear. When this principle is complete, in what is held by one's own continuum, there is only the wisdom body, and there is not even a little bit of coarse matter of the grasped and the grasper. Also, the sutra says: "If the form of the moon and sun is eaten, then in the sky there is neither day nor night. In the midst of the yogis' activities, at all times they dwell in the state of nectar." Therefore, in the proximate cause of the small union, the twelfth meditative bhumi, the manifestation of the lower stage of arising is shown. The so-called state of nectar is the state of immortality. Thus, the impure body is transformed into the wisdom body, so the event of death does not occur. Again, it says: "The movement of the moon and sun diminishes, the path of both, and the great life-wind also ceases. The lotus vajra awakens, the rabbit-holder melts into the form of the sun. Being and non-being become one, the three abide in the indestructible of being, well understood. At that time, the yogi, in whom there is nothing of the two, goes to the supreme state." It means the twelve meditative bhumis of