Chinese
已經顯現並且也已經成就，這是從各個部分的四種顯現中產生的。即使認為是新生的，從各個部分產生也沒有矛盾。這裡的成就方式不是同類的再生，因為前面已經說過了。因此，對於已經顯明和成就的事物，會說是由此和彼產生的，就像從霧氣中出現山一樣，又像是說從東方的頂端出現太陽一樣。因此，四空合一的意義是：這個身是四空性的本質嗎？還是四者共同成就的結果匯聚為一的意義呢？「從虛空產生虛空。」這句話也是為了支持一切光明皆如虛空般空性，從未脫離光明的廣大，三種顯現產生的依據。因此，空性的智慧，無波浪和有波浪，雖然說後者從前者產生，但本質上沒有差別，意思是說，無顯現波浪的光明和有顯現波浪的光明，雖然顯現方式不同，但本質是樂空無二的。所謂顯現遍及一切方向，解釋為身的 Radiance （光芒）遍及，一般來說也是如此，但這裡詞義的重點是在見道的時候，從沒有如實知曉世俗諦，到這裡如實知曉一切所知境，智慧的顯現增長的意義。這樣，學道的雙運，因為捨棄了輪迴的三種顯現和煩惱，粗大的身語意雖然遮止了，但是微細的界，也就是極其微細的風，是具有能分別的自性，它是存在的。因為它的存在，精血的界，也是極其微細的能分別自性也是存在的。不清淨的身體的微小法，以及依賴於它的無明習氣也是存在的。所謂從一切煩惱習氣中解脫，這裡的習氣是種子，不是潛伏的習氣。有些例子中說，獲得了隨心所欲和不隨心所欲的，這顯然是清淨的，雖然許多功德不費力氣地以成熟的力量隨心所欲，但仍然有許多不隨心所欲的。「喜悅之身的本性。」意思是說，大樂ི་是自性，色的体性是，具有面容、手、形状、颜色等相，没有间断，没有其他任何细微的触碰，不可摧毁的金刚身是永不间断的，不变是无有变动，或者说是不变动明点的自性，因为那变成了智慧的明点。无漏是，那个身也不是有漏的，因为被无漏的法界和智慧中的任何一个所摄持。不是特意舍弃的事物，虽然有控制的烦恼，但那只是烦恼的名称而已，烦恼自性者是永远不会产生的，因此也是无漏的。如鱼出水和从睡眠中醒来的比喻是，从光明中瞬间升起的比喻。又，在《说续·金刚鬘》中这样说到：从自性显现的分别智慧起，之后要精进修行，完全舍弃业之身，就能获得金刚身。意思是说，获得三种显现的智慧后就要修行，这样就能完全舍弃作为业之异熟的身体，就能获得金刚身。不清净的幻身是，因为是没有舍弃异熟身的金刚身，所以这要解释为双运之身。又是如何舍弃身体的方式呢？在那部续中这样说到：一瞬间现前菩提，这个体性是一瞬间最殊胜，在金刚顶上菩提心是，以执持而成为身体的稳固。它的那个自性菩提心是，与风的那个自性完全结合，以理智来使其增上，毫无疑问不会衰老。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）依次了知是，执持向上增长，先前所说的五种甘露，这被称为精华的摄取，就以此来成就，就像把铁变成金子一样，以金刚手印获得大成就，通过双运就能获得。这样说到，这与吉祥时轮中所说的三摩地的支分的次第，和此派系的现前菩提的次第二者体性相同，并且在那里说的是无二智慧之身，以及聚集
English
It has already appeared and has already been accomplished, this arises from all four appearances of the individual parts. Even if it is thought to be newly born, it is not contradictory that it arises from individual parts. Here, the manner of accomplishment is not a similar rebirth, as has already been explained above. Therefore, for something that has been clarified and accomplished, it is said to arise from this and that, like a mountain emerging from the mist, or like saying the sun arises from the peak of the east. Therefore, the meaning of the four emptinesses becoming one is: is this body the nature of all four emptinesses? Or is it the meaning of the result accomplished by all four converging into one? "From space, space arises." This statement is also cited as support for the basis of the arising of the three appearances, from all clear light being empty like space, never separated from the vastness of clear light. Therefore, the wisdom of emptiness, without waves and with waves, although it is said that the latter arises from the former, there is no difference in essence, meaning that the clear light without waves of appearance and the clear light with waves of appearance, although the manner of appearance is different, the essence is bliss and emptiness inseparable. The statement that appearance pervades all directions is explained as the radiance of the body pervading, which is generally the case, but here the main point of the meaning of the words is that at the time of the path of seeing, from not knowing the conventional truth as it is, here the meaning is that the appearance of wisdom expands to all knowable objects as they are known. Thus, the union of learning, because the three appearances of samsara and the afflictions have been abandoned, the gross body, speech, and mind are reversed, but the subtle element, that is, the very subtle wind, which is of the nature of consciousness, exists. Because of its existence, the element of semen and blood, which is also the very subtle nature of consciousness, also exists. The subtle phenomena of the impure body, and the habitual tendencies of ignorance that depend on it, also exist. The habitual tendencies that are said to be liberated from all afflictions, here the habitual tendencies are seeds, not latent habitual tendencies. In some examples, it is said that one obtains what is subject to one's wishes and what is not subject to one's wishes, which appears to be pure, although many qualities effortlessly become subject to one's wishes through the power of maturation, there are still many that are not subject to one's wishes. "The nature of the body of joy." This means, great bliss.
English
ī is the nature, the essence of form is, having appearances such as face, hands, shapes, colors, etc., without interruption, without any subtle touch from others, the indestructible Vajra body is never interrupted, immutable is without change, or the nature of the immutable bindu, because that becomes the bindu of wisdom. Uncontaminated is, that body is also not contaminated, because it is held by either the uncontaminated realm of reality or wisdom. The object that is not deliberately abandoned, although there are controlling afflictions, that is only the name of affliction, the nature of affliction will never arise, therefore it is also uncontaminated. The analogy of a fish rising from water and waking up from sleep is, the analogy of rising instantly from luminosity. Also, in the Explanatory Tantra Vajra Garland it is said: From the discriminating wisdom of self-nature appearance, then practice diligently, completely abandon the body of karma, and one will attain the Vajra body. It means that after obtaining the wisdom of the three appearances, one should practice, so that one can completely abandon the body that has become the ripening of karma, and one will attain the Vajra body. The impure illusory body is, because it is the Vajra body that has not abandoned the ripening body, so this must be explained as the body of union. Also, how is the method of abandoning the body? In that tantra it is said: In an instant, manifest enlightenment, this nature is the most supreme in an instant, on the Vajra peak, the Bodhicitta is, by holding it, it becomes the stability of the body. Its very nature, the Bodhicitta is, completely combined with the very nature of the wind, using reason to make it increase, there is no doubt that it will not age. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) Hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Chinese literal meaning: 霍) Knowing sequentially is, holding and increasing upwards, the five nectars mentioned earlier, this is called the extraction of essence, and it is by this that one achieves, just like turning iron into gold, with the Vajra mudra one obtains great accomplishment, one can obtain it through union. It is said that this is the same in essence as the stages of the limbs of Samadhi mentioned in the glorious Kalachakra, and the stages of manifest enlightenment in this lineage, and there it is said to be the non-dual wisdom body, and the gathering
Chinese
是按照……的宗派，将双运阐述为意义相同。这一定是绝对合理的。因为在最初修行者的某些阶段，相互替代和掩盖的情况非常多。但是，如果道路达到高层，没有通过本质相同的方式达到没有差别，仅仅是替代达到一致，也无益于圆满获得佛果的因缘资粮。因为外道修行之路也有可以算作替代的，而且会陷入多种寂灭之门。对此，现证菩提的次第是：菩提心与融乐金刚宝结合，身体的所有脉轮都变得稳固。而且，从宝开始，脉从脉轮上方向上方，风和菩提心转变为乐空之性的状态，普通粗身的各个部分逐渐停止。由此，使那一部分的衰老和死亡消失。而且，通过吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）心金刚空性和，霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）智慧金刚大乐交融，不让风和明点变化而执持，这是向上方交融。如果增长，脉轮从上方到上方，次第获得地。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）结合的意义是：将融乐与具足一切殊胜的空色混合，成为它的体性时，获得不变之乐的意义。风和明点的极好结合是：业风停止和明点的运行稳固的意义。五种甘露转变为精髓，这是以比喻说明，其他粗的成分也转变为精华。那时，大手印至上的成就就会实现。那就像用能将铁变成金子的炼金术对铁所做的那样，金刚手印的光明，会使获得大成就双运。这里所说的“一刹那的特征”，是指与不变之乐的刹那，以一刹那现证菩提的说法意义相同。虽然这种双运身的修法非常清晰，但是在《圣道次第论》的论疏中没有引用这个教证，所以自认为是《圣道次第论》的人，对这个并不熟悉。如上所述，以二禅将现证和菩提二者作为道。
English
It is explained that the union of the … tradition is clearly explained as having the same meaning. This must be absolutely reasonable. Because in some stages of the initial practitioners, there are very many cases of mutual substitution and concealment. However, if the path reaches a high level and does not achieve no difference through the same nature, merely achieving consistency in substitution will not benefit the complete accumulation of causes and conditions for attaining Buddhahood. Because even the path of heretics has what can be considered a substitute, and it will fall into many doors of peace. In this regard, the order of manifest enlightenment is: When the mind of enlightenment is bound to the melting bliss vajra jewel, all the channels and wheels of the body become stable. Moreover, starting from the jewel, the channels go from the wheel upwards, and the wind and the mind of enlightenment are transformed into the nature of bliss and emptiness, and each part of the ordinary coarse body gradually stops. As a result, the aging and death of that part disappear. Moreover, through Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) heart vajra emptiness and, Ho (Tibetan: ཧོཿ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, literal Chinese meaning: 霍) wisdom vajra great bliss are mixed, and by holding the wind and bindu without changing, this is mixing upwards. If it increases, the channels and wheels gradually obtain the grounds from above. The meaning of the union of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) and Ho (Tibetan: ཧོཿ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, literal Chinese meaning: 霍) is: When melting bliss is mixed with the empty form that possesses all perfections, and it becomes its nature, it is the meaning of obtaining unchanging bliss. The excellent union of wind and bindu is: the meaning of the cessation of karma wind and the stability of the movement of bindu. The five nectars are transformed into essence, which is explained by analogy, that other coarse elements are also transformed into essence. At that time, the supreme accomplishment of the great mudra will be achieved. Just as what is done to iron by alchemy that can turn iron into gold, the light of the vajra mudra will cause the attainment of the great accomplishment of union. The "characteristic of one moment" mentioned here refers to the moment of unchanging bliss, which has the same meaning as the statement of manifesting enlightenment in one moment. Although this practice of the union body is very clear, this quote is not cited in the commentaries of the "Stages of the Path of the Noble Ones", so those who consider themselves to be "Stages of the Path of the Noble Ones" are not familiar with this. As mentioned above, the two dhyanas take both manifestation and enlightenment as the path.