English
Keeping the conduct in mind, from the coarse body emanation, acting as desired, and like a wish-fulfilling jewel, although without effort, accomplishing the benefit of sentient beings, as stated in the Buddha Samyoga Tantra, and also as recorded in the accomplishment of Jnana of Indrabhuti, seizing and practicing the enjoyments of Brahma, Indra, etc., indicated by the symbols of the Buddha, possessing the qualities of the eight powers, knowing the minds of all sentient beings, practicing with the wisdom body in extremely many pure lands, constantly delighting in the play of the great bliss of Samadhi, and joyfully playing in the immeasurable palace of the nature of emptiness wisdom. Furthermore, although there are many indicators of union in the beginning and end of this explanatory tantra, here only a few of the more famous ones are mentioned, and there are also extremely many explanations of union in the Gongpa Lungten. Here, this doubt arises: From "the distinction of the appearance of nature" up to "...", these words, some say are the illusory body, some say are the isolated body, some say are the general benefits of conduct, and some say are the transformation of the aspects of elaboration, etc., shouldn't they be explained in that way? Why connect them to union? If it is said that those who made the commentary of the Lamp, which appeared in India and Tibet, explained it that way, that is true, but it should be known that these words themselves very clearly show union by the words and meanings themselves, and the words clearly show the meaning in whatever way, it cannot be changed to another meaning. However, the thought of those people is this: if explanations of clear light union and generation stage, etc., appear in these Garland texts, there is a fear that it will contradict the term "hidden," therefore, it seems that they are explained in that way from the literal meaning of the text, even so, there is no need to avoid contradictions for this. That is also because, by showing union, the stages of the illusory body and clear light also have similarities with it, showing clear light, the isolated mind is also in accordance with it, etc., from each part of the hidden meaning, everything can be explained, and if only one hidden meaning occupies the majority, then it is enough to speak from the majority side. Because it is not necessary to be unmixed with anything else. If it is not like that, the explanations of the commentaries are...
Chinese
如果那是《灯明》的观点，那么《灯明》的堪布自己就错了。原因是什么呢？就是通过现量和比量二者。如“世俗中乃化身等”之句，对于随应所化之化身真实义理应十分清楚明白，却将其与戴神面具等相联系。词义深奥广大的、应显示为道之大支分的内容，却被解释为不太重要等等，诸如此类的说法非常多。将完全舍弃身体之义与未舍弃相联系，以及将唯有圣者才具有的智慧之行境与凡夫俗子相联系等等，存在诸多不符之处，这是现量相违。此外，在《释续金刚鬘》中，仅仅作了四讲座四十个字，四十四个偈颂的解释，没有做过除此之外的共同究竟等其他的解释。此解释也是在涵盖了所有续部意义精髓的情况下所作，因为是要在讲座根本续中宣讲，因此必须完整地展示基、道、果三者，然而，既没有奠定基，也没有道的必要生起次第，没有道之最佳光明，也没有果双运。仅仅通过三种隐义，也无法筹划涵盖所有续部意义。此原因乃是比量。如此，吉祥密集根本续中说：“应将汝之心如身，身如心，心如语生起。”如此宣说了身语意平等性之双运，以及“唉玛火，遍照尊，身语意之金刚持，以无生之方式，于此生中善宣说。”如此宣说了金刚身无生。“唉玛火，金刚，唉金刚，唉玛火，金刚法开示，何处身语意皆无，于彼观想为色身。”因为宣说了三门清净为智慧之色身，所以双运之次第就是如此。胜乐金刚铃生俱生之修法中说：“此乃自性身，空性大悲无二别，名为非男所称扬，于某些处则……
English
If that is the view of the Lamp Illuminating, then the Khenpo of the Lamp Illuminating himself is mistaken. What is the reason? It is through both direct perception and inference. Like the phrase, "In the relative, there are emanations," the actual meaning of the emanations that subdue whatever needs to be subdued should be very clear and understood, but it is connected to wearing divine masks, etc. The profound and vast meaning of the words, which should show the great limb of the path, is explained as being less important, etc. There are many such explanations. Connecting the meaning of completely abandoning the body to not abandoning it, and connecting the field of activity of wisdom that only noble ones possess to ordinary beings, etc., there are many inconsistencies, which is contradicted by direct perception. Furthermore, in the Explanatory Tantra Vajra Garland, only the explanation of the four topics, forty letters, and forty verses is made. No other explanations of common ultimate meanings, etc., other than this are made. This explanation is also made in the sense of including all the essence of the tantric meaning, and because it is to be taught in the fundamental tantra of the lecture, it is necessary to fully show the three: base, path, and fruit. However, there is no establishing of the base, no necessary arising stage of the path, no best luminosity of the path, and no fruit of union. With only the three hidden meanings, there is no way to plan to include all the tantric meanings. That reason is the measure of inference. Thus, in the Glorious Guhyasamaja Root Tantra, it says, "Generate your mind like body, body like mind, and mind like speech." Thus, the union of the equality of body, speech, and mind is explained, and "Emaho, All-Good One, Vajra holder of body, speech, and mind, in the manner of no birth, is well proclaimed in this life." Thus, the vajra body is explained as unborn. "Emaho, Vajra, E Vajra, Emaho, Vajra Dharma taught, where body, speech, and mind are absent, from that, contemplate as form." Because the purification of the three doors is explained as the form of wisdom, the order of union is like that. In the Hevajra Ghantapa Sahaja Sadhana, it says, "This is the nature body, emptiness and compassion are inseparable, known as neuter, in some places..."
Chinese
所谓的“双运”，是指：没有遮蔽的法，蕴等在此处存在，能依和所依的体性，一切都是坛城。如是说。空性和悲心无二的法性身，将蕴、界、处的一切都变为无遮蔽的智慧本尊大坛城，这就是双运的体性。有些人认为，色身和法身是双运。有些人则说，二者是双合，不可能成为双运，只有法身才是双运。如果这样说，就必须考察所谓的“色身”是指什么。如果认为是具有大坛城的显现，那么色法双运并不矛盾，因为坛城的显现本身就是法性身。如果说是为了调伏所化而示现的他相和粗大的身体，那么这样的色身和法身，怎么能实际成为双运呢？然而，如果因为双运的事业而以双运之名来称呼，那么也不矛盾。因此，已经清晰而确定地阐述了正在修学的双运的体性和自性，同时也顺带确定了不修学的双运。不修学的双运的其他特点，将在后面的果位部分略作阐述。现在开始进入经文的词义，即详细阐述双运的总相，简略地说明修学和不修学的差别，阐述双运的次第的名称，以及说明依赖于双运的行为的分类，共有四点。第一点是：轮回和涅槃，舍弃了这两种分别念，在哪里事物成为一体，就称之为双运。彻底染污和完全清净，在证悟胜义谛之后，谁证悟为一体，他就了解了双运。具有事物的分别念，以及认为没有事物的分别念，瑜伽士将二者合一而行持，这就是了解双运。能取和所取，不存在这两种心识，在哪里存在不可分割的心识，那里就被称为双运。谁舍弃了常断二边的分别念而安住，这就是双运的次第。
English
The so-called "Union," refers to: the unobstructed Dharma, aggregates, etc., exist here, the nature of the support and the supported, all are mandalas. Thus it is said. The Dharmakaya of emptiness and compassion being non-dual, transforming all aggregates, realms, and sources into the unobstructed great mandala of wisdom deities, this is the nature of Union. Some consider the Rupakaya and Dharmakaya to be Union. Others say that the two are a combination, it is impossible to become Union, only the Dharmakaya is Union. If this is said, it is necessary to examine what is meant by the so-called "Rupakaya." If it is considered to have the appearance of a great mandala, then the Union of form and Dharma is not contradictory, because the appearance of the mandala itself is the Dharmakaya. If it is said to be the appearance of other forms and coarse bodies shown to tame the disciples, then how can such a Rupakaya and Dharmakaya actually become Union? However, if it is named Union because of the activity of Union, then it is not contradictory. Therefore, the characteristics and nature of the Union being studied have been clearly and definitively explained, and the Union not being studied has also been determined incidentally. Other characteristics of the Union not being studied will be briefly explained in the later section on fruition. Now let us enter into the meaning of the text, that is, to explain in detail the general characteristics of Union, to briefly explain the difference between studying and not studying, to explain the names of the stages of Union, and to explain the classification of actions based on Union, there are four points. The first point is: Samsara and Nirvana, having abandoned these two conceptualizations, where things become one, it is called Union. Thoroughly defiled and completely purified, after realizing the ultimate truth, whoever realizes it as one, he understands Union. Conceptualizations with things, and conceptualizations without things, the yogi unites the two and practices, this is understanding Union. Grasping and the grasped, these two minds do not exist, where there is an indivisible mind, that is called Union. Whoever abandons the conceptualizations of permanence and annihilation and abides, this is the order of Union.
English
Yi. Knowing this is the wise one, wisdom and compassion are one, knowing and entering into samadhi, it is called union, this order is the realm of the Buddha. In the equal absorption of skillful means and wisdom, knowing from the collection, where the great yogi dwells, that is the union. Where there is remainder and, likewise, no remainder, such conceptualizations have ceased, that is the union. Where the person is selfless and, the selflessness of phenomena, liberated from the two conceptualizations, is the characteristic of union. Knowing the order of knowing that, self-blessing and luminosity, whatever is gathered in that place, this is the order of union. Holding completely and destroying accordingly, entering and likewise abiding, from where does it arise, equality is union. Conventional and ultimate truth, knowing in their respective parts, where they are truly mixed, that is said to be union. Likewise, focusing on suchness and, where it arises, that is union, the abode of the inexhaustible yogi. Sleeping and waking, abandoning those two states, being separated from sleeping and waking, the teacher said that is union. Samadhi and non-samadhi, in whom all these are absent, abandoning existence and non-existence, the yogi is the abode of union. Liberated from memory and non-memory, possessing the characteristics of constant arising day and night, the yogi acts as he wishes, abiding in the order of union. Liberated from attachment and non-attachment, possessing a body of great joy, abiding in the existence of samsara, is the practice of union. What is done and what can be done, non-different is the nature, the place known by the yogi, that is said to be union. The generation stage is one, likewise the completion stage, where the two become one, that is said to be union. The completely pure deity and, here it has become impure, whoever realizes without distinguishing, whoever that is, is union. Having form and being formless, by abandoning the two conceptualizations, whoever is peaceful, realized, and free in yoga, that one obtains union.