Chinese
以烦恼完全清净的佛身双运，在此如同第三阶段的幻身。被称为不清净的佛身，以及佛陀的真如清净和轮回的真如不清净等等。除了众生心识的显现之外，对于实相的金刚身和真如，不以任何不清净的区分来理解，这就是双运。第二十三，有色与无色双运是指：从色身开始到轮回之间，执着于“这些是有色的”，以及从法身开始到无实有之间，执着于“这些是无色的”这两种分别念都舍弃之后，证悟寂静，即证悟殊胜安乐的瑜伽士，因为大乐离戏所以也安立为无色，因为具足一切相所以也安立为有色，这就是获得二者双运。有些注释中，将这些与合修等七支对应结合，但总的来说，这七支必定包含在双运的功德之中。然而，圣者品类的根本经论中并没有使用七支的术语，而使用七支术语的根本是耶谢扎所著的《七支合修法》。如此，有些前辈将每一段偈颂都做成一个意义单元，称之为“唯一的双运”，也有人分出二十三等差别。如此，这些并非将每一个都安立为不同的双运，而是指双运次第的完整智慧具备所有这些特征，因此特征的侧面有二十一个或二十三个。这些对于无学智慧来说更不用说，对于有学来说也具备，因此是所有双运共同的特征。第二，简略地展示有学与无学的差别是：如是安住瑜伽士，安住双运次第中，彼见一切智者尊，名为执持种种相。也就是说，如此安住于双运功德的瑜伽士是学
English
The Buddha's body of union, completely purified by afflictions, is like the illusory body of the third stage here. It is known as the impure Buddha's body, as well as the Thusness of the Buddha being pure and the Thusness of samsara being impure, and so on. Apart from the mere appearance of sentient beings' minds, for the Vajra body and Thusness of reality, whatever does not distinguish with any impure distinction is what is called union. Twenty-third, the union of form and formlessness refers to: from the Form body to samsara, clinging to "these are with form," and from the Dharma body to non-substantiality, clinging to "these are without form," after abandoning these two kinds of conceptual thoughts, the yogi who realizes peace, that is, realizes supreme bliss, is also established as formless because of the great bliss being free from elaboration, and is also established as having form because of possessing all aspects. This is the attainment of the union of the two. In some commentaries, these are correspondingly combined with the seven limbs such as union, but in general, these seven limbs are definitely included within the qualities of union. However, the root scriptures and commentaries of the noble class do not use the terminology of the seven limbs, and the root for using the terminology of the seven limbs is the "Sevenfold Union Practice" composed by Yeshe Zhap. Thus, some predecessors made each verse a unit of meaning, calling it "the sole union," and some also distinguished twenty-three differences, and so on. Thus, these are not established as different unions one by one, but rather it means that the complete wisdom of the stages of union possesses all these characteristics, therefore the aspects of the characteristics are twenty-one or twenty-three. These, not to mention the wisdom of no more learning, are also possessed by those in learning, therefore it is the common characteristic of all unions. Second, briefly showing the difference between learning and no more learning is: Thus abiding yogi, abides in the stages of union, he sees the all-knowing Lord, is called the one who holds various aspects. That is to say, the yogi who thus abides in the qualities of union is a learner.
Chinese
是安住于和合双运的次第，这是由于修持和合双运的智慧行，功德越来越增上，证悟了通达一切相的全知圆满佛陀的真如大乐究竟，成就了无学双运自性身和法身。那是究竟的光明，是显现了真实的边际。大乐究竟本身，执持着轮回涅槃一切万法的相，也被称为报身和化身，是清净的幻身究竟，被称为金刚持大尊的智慧身。那真如本身和执持万法，除了名称安立不同之外，本体上根本没有差别，所以是双运。而且，在没有获得究竟的这个境界之前，双运意义的光明只是大乐俱生不变而已，但仍然有白、红、风三种极细微的法，所以乐也有变化的细微部分。因此，所谓的一切相，也只是存在着极其众多的相而已，并不是执持着无余且没有遗漏的一切相。对于无学双运来说，白、红、风三种的细微聚合也已消散，所以乐也没有变化的垢染，因此对于轮回涅槃所知，凡是存在的，无余的一切相，也是无余且没有遗漏地一时执持。第三，宣说双运次第的名称之差别：以幻化网而现证菩提，已渡过轮回的苦海，是已成办事业的大瑜伽士，安住于二谛之理，即是无二智慧，是不住涅槃，是佛陀金刚萨埵本身，如是即是一切之自在，也是金刚喻定，是圆满次第的安住处，如是宣说如幻三摩地，且是无二。凡是宣说无生之音声等，宣说无二智慧者，一切都是此之词句，于此宣说没有其他。恒河沙数之多的诸佛，已经领悟到这些，是舍弃有无边际的，大手印。
English
It is abiding in the stage of union, which is because of practicing the conduct of the wisdom of union. The qualities increase more and more, and one sees the ultimate great bliss of Suchness of the All-Knowing, Complete Buddha, who knows all aspects. The non-learning union accomplishes the essence body and the Dharma body. That is the ultimate luminosity, which is the manifestation of the true limit. The ultimate great bliss itself, which holds the aspects of all phenomena of samsara and nirvana, is also called the Sambhogakaya and the Nirmanakaya, which is the ultimate pure illusory body, called the wisdom body of the Great Vajradhara. That Suchness itself and the holder of all phenomena, apart from the difference in names, have absolutely no difference in essence, so it is union. Moreover, as long as this ultimate state is not attained, the luminosity of the meaning of union is only the unchanging co-emergent great bliss. However, there are still the three very subtle dharmas of white, red, and wind, so there is also a subtle part of change in bliss. Therefore, the so-called all aspects are only the existence of extremely many aspects. It is not the holder of all aspects without remainder or omission. For the non-learning union, even the subtle aggregates of white, red, and wind have dissipated, so there is no stain of change in bliss. Therefore, for samsara, nirvana, and knowable objects, all aspects that exist are also held simultaneously without remainder or omission. Third, explaining the different names of the stages of union: Manifest enlightenment through the net of illusion, crossed to the other side of the ocean of samsara, is the great yogi who has accomplished the task, abides in the manner of the two truths, is the non-dual wisdom itself, is non-abiding nirvana, is the Buddha Vajrasattva himself, thus is the lord of all, is also the vajra-like samadhi, is the abode of the completion stage, thus the illusory-like samadhi is spoken of, and is non-dual. All those who proclaim the unborn sound, etc., who proclaim non-dual wisdom, are all words of this, and it is said that there are no others there. The Buddhas as numerous as the sands of the Ganges have realized these, have abandoned the extremes of existence and non-existence, the Great Seal.
Chinese
即是自性成就。如是。智慧之坛如幻，无有穷尽。以令众生安住菩提之事业故。以幻化网现证圆满正等觉，且自脱轮回大海，亦度他众故。到达彼岸，且作不食鬼魅之事，应断者已断，应得者已得之大瑜伽士。以知二谛之安住方式与方法故而安住。以舍弃能取所取等一切法故，二无别之智慧即是彼性。不住有寂二边故，亦名不住涅槃。如是，佛陀自身，金刚萨埵自身。如是，以具八自在故，亦是众自在。此等主要是不学者所入之境，然亦可由随顺之门而施于学者之双运。如是，以摧灭一切障碍故，亦安住于如金刚之等持与圆满次第之彼性。知晓一切法如幻，为清净幻身之故，与如幻之等持。无二，即双运自身，亦于彼处宣说。于此，《行集》中云：安住于明智大士之身与二谛之理，且具自性光明之体性。如是乃至智慧身与自生之间，宣说了五十七个双运之名相。将名相引向他处者，乃是何种声或名，如无生等。乃是开示二无别智慧之名相。词句乃是此双运之名，且是指示此为所诠释之词句。总而言之，于此等法类中，宣说了除此双运之外，别无其他所诠释之法，一切皆为通达此理而宣说。所谓无生等者，《行集》中云：光明，一切空性，佛之智慧，金刚智慧。乃至三智与三圣之母，ཤ
English
That is, self-nature accomplishment. Thus it is. The mandala of wisdom is like an illusion, without end. Because of the activity of establishing sentient beings in enlightenment. Because the net of illusion manifests complete perfect enlightenment, and one's own liberation from the ocean of samsara, and also liberating others. Having reached the other shore, and doing the work of not eating ghosts, the great yogi who has abandoned what should be abandoned, and obtained what should be obtained. Abiding by knowing the way and means of abiding in the two truths. By abandoning all dharmas such as grasping and clinging, the non-dual wisdom is that very nature. Because it does not abide in the extremes of existence and nirvana, it is also called non-abiding nirvana. Thus, the Buddha himself, Vajrasattva himself. Thus, because it possesses the eight powers, it is also the lord of all. These are mainly entered into by the non-learner, but can also be applied to the union of the learner through the gate of conformity. Thus, because it destroys all obscurations, it also abides in the samadhi like a vajra and the very nature of the perfection stage. Knowing all dharmas as illusions, for the sake of the pure illusory body, and the samadhi like an illusion. Non-duality, that is, the union itself, is also spoken of there. Here, in the Compendium of Conduct, it is said: Abiding in the body of the great wise man and the principle of the two truths, and possessing the nature of self-luminous light. Thus, up to the wisdom body and self-born, fifty-seven names of union are explained. Directing the names to other places, what kind of sound or name is it, such as unborn, etc. It is the name that reveals the non-dual wisdom. The words and sentences are the name of this union, and they are the words and sentences that indicate this as what is to be explained. In short, in these kinds of dharmas, it is said that there is no other dharma to be explained other than this union, and all are taught for the purpose of understanding this principle. The so-called unborn etc., in the Compendium of Conduct it is said: Light, all emptiness, the wisdom of the Buddha, the wisdom of the vajra. Up to the mother of the three wisdoms and the three noble ones, ཤ
Chinese
如《般若波罗蜜多》和《一切烦恼尽除》等之间，所说的九十六种光明之名，像这样，一切双运都是光明的自性，因此，光明的名号也变成了双运的名号。它的其余意义是：恒河沙数般的佛是象征。过去、现在、未来三世的一切佛都已领悟了这些双运的次第，舍弃了有边的轮回和无边的断灭涅槃之边，成就了不住涅槃大印至高成就之体性。因此，不修持道之双运就无法成佛，所以一切佛的足迹都是这双运，因此一切法都显示这双运。这一偈颂也只是显示无学的双运。第四，开示双运次第的苦行之行持的相状是：安住于双运果位的，正在修学的瑜伽士，由于修持双运，行持也与之无二无别。如何如自己一般对待敌人，妻子如女儿一般，妓女如母亲一般，婆罗门如贱民一般，皮革如衣服一般，珍宝器皿和酒一样，食物和大便一样，好闻的樟脑香和粪便中产生的气味一样，赞颂之词和诽谤之词一样，勇猛的金刚持者也是如此，如何如白天一般对待夜晚，梦境如所见一般，恐惧如安住一般，快乐如痛苦一般，憎恨如儿子一般，无间地狱和天界一样，同样罪业和福德也是如此。如是知晓之后，有智慧者，毫无疑惑地做一切事。如果成办秘密瑜伽，一切圆满都会成就。如是说。其中，明妃的苦行，因为是与果位接近的方便，所以不是无学双运的支分。因此，获得双运次第的瑜伽士……
English
As in the Prajnaparamita and Sarvanirvanas, the ninety-six names of light are mentioned. Like this, all unions are the nature of light, so the names of light also become the names of union. The remaining meaning of it is: The Buddhas as numerous as the sands of the Ganges are symbolic. All the Buddhas of the past, present, and future have realized these stages of union, abandoning the cycle of existence on the one hand and the extinction of nirvana on the other, and have attained the nature of the supreme accomplishment of non-abiding nirvana. Therefore, without meditating on the union of the path, one cannot attain Buddhahood, so the footprints of all Buddhas are this union, therefore all dharmas show this union. This single verse also only shows the union of non-learning. Fourth, the aspect of showing the practice of asceticism in the stages of union is: The great yogi who abides in the state of union and is learning, because he meditates on union, his conduct is also inseparable from it. How to treat the enemy like oneself, the wife like a daughter, the prostitute like a mother, the Brahmin like a lowly person, the leather like clothes, the precious vessel and wine are the same, food and excrement are the same, the fragrant camphor and the smell from feces are the same, words of praise and words of slander are the same, the fierce Vajradhara is also like this, how to treat night like day, dreams like what is seen, fear like dwelling, happiness like suffering, hatred like a son, Avici hell and heaven are the same, likewise sin and merit are also the same. Having known this, the wise one does everything without doubt. If you accomplish the secret yoga, all perfections will be accomplished. Thus it is said. Among them, the asceticism of the consort, because it is a means close to the fruit, is not a part of the non-learning union. Therefore, the yogi who has attained the stages of union...