English
Generally, all appearances and existence do not go beyond the meaning of the primordial, so it is "རྒྱ" (gya). Realizing the Dharmata as self-liberated, so it is "ཆེན་པོ" (chen po). Thus it is said. Zhang Rinpoche said: "The so-called 'ཕྱག་རྒྱ་ཆེན་པོ་' (phyag rgya chen po, Mahamudra), in the sense of non-transcendence, is 'ཕྱག་རྒྱ་' (phyag rgya, mudra). In the sense of being vast and extensive, it is called 'ཆེན་པོ་' (chen po, great). For example, the decree seal of the Chakravartin King, no border lords or others can transgress it. Similarly, from the state of no-birth of Mahamudra, no Dharma of Samsara and Nirvana can transcend it, because their very nature is the no-birth of Mahamudra. Therefore, in the sense of being vast and extensive, it is called 'ཆེན་པོ་' (chen po, great)." Thus it is said. Orgyenpa said: "The creator of all Dharmas of Samsara and Nirvana of appearances and existence cannot transcend this, therefore, above this mudra, there is no better thing to seek called Dharmakaya, so it is called 'ཆེན་པོ་' (chen po, great)." Thus it is said. Glorious Khachöpa said: "The meaning of 'ཕྱག་' (phyag, hand) is the union of space and wisdom. The self-liberation of Samsara is the meaning of 'རྒྱ' (gya). Thus, the supreme wisdom of union is 'ཆེན་པོ་' (chen po, great)." Thus it is said. Gyalwa Mikyö Dorje said: "Moreover, the so-called 'ཕྱག་རྒྱ་' (phyag rgya, mudra) is that all Dharmas of Samsara and Nirvana cannot transcend it, so it is 'ཕྱག་རྒྱ་' (phyag rgya, mudra). For example, the decree seal of the Chakravartin King, no lords or ministers can transgress it. The so-called 'ཆེན་པོ་' (chen po, great) is that it transcends karma, Dharma, and vows, or there is nothing more authoritative than this, so it is 'ཆེན་པོ་' (chen po, great)." Thus it is said. In the words of my (the author's) glorious Lama, it is also said: "'ཕྱག་' (phyag, hand) is a term of respect, referring to the hands of the Buddhas. 'རྒྱ་' (gya) is the meaning of union and non-transcendence. The so-called 'ཆེན་པོ་' (chen po, great) is because all other mudras are temporary, so they can be transcended, but this is ultimate, so no one can transcend it, it is the supreme meaning." Thus, as said in many Sutras, Tantras, and instructions. The so-called "coemergent union," Khachöpa said: "Whatever is born as coemergent, that coemergent is what is spoken of, the very nature of coemergence is that, all aspects are a single totality." This is the meaning of coemergent. And "From the unborn, all is born, as soon as it is born, it is without self-nature." This is the meaning of born, and union is the meaning of yoga, yoga is the way of skillful means.
Chinese
不是的。仅仅通过智慧是不够的。方法和智慧的平衡融入，如来宣说了瑜伽。这是结合的意义，因此，仅通过简要展示大手印俱生结合的意义的本质，也能使具有卓越根器和最佳福分的人获得解脱，而无需依赖许多支分意义。如是说。达波仁波切说：俱生结合是何者与何者的结合？觉性与空性俱生。它本身并非像是不同的存在。觉性、明晰、乐与空性结合，因此是俱生结合。如是说。俄巴·饶嘉灿巴桑说：定义是：ཕྱག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意为空性，རྒྱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意为不可超越，因此，显现和存在的诸法，所有未经改造、未经改变、未经污染、原封不动、未受损、未破坏的，无论显现什么、出现什么，所有这些的自性或实相，都安住于任何也未成立的空性中，因此是ཕྱག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。在《佛陀和合续》中说：唉玛，诸佛之密，圆满佛陀无生。从无生中生出一切。刚一生出即是无生。如是说。无论显现多少能取所取的恶劣和美好的显现，因为不超越空性，所以是རྒྱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），例如鸟儿在空中飞翔，或者外海中有多少鱼游动，也无法超越天空和水一样。在《吉祥秘密行续》中说：诸法皆是心之自性，心是空性之自性。一切皆为空性一味，这是无取舍之界。如是说。因此，无论显现什么，都不超越空性，所以从应断轮回之法的རྒྱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中本来解脱，因为应断无自性，所以没有束缚的རྒྱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为我、自性无自性，所以没有应束缚的自性。没有应束缚和束缚者，所以从轮回之法中解脱。在任何显现之上，显现的自性任何也未成立，所以是空性。空性的光彩，明亮而不受阻碍，赤裸裸地显现。在任何出现之上，不由任何人造作，在双运中自然存在，在其之上没有其他，所以是伟大，例如镜中的影像一样。在镜子中
English
It is not. Not by wisdom alone. Balancing method and wisdom, the Thus-Gone One taught yoga. This is the meaning of union, therefore, even by briefly showing the essence of the meaning of the Great Seal Coemergent Union, it enables those with excellent faculties and supreme fortune to be liberated, without relying on many limb meanings. Thus it is said. Dagpo Rinpoche said: What is the Coemergent Union, what is united with what? Awareness and emptiness are coemergent. It itself is not like being different. Awareness, clarity, bliss, and emptiness are united, therefore it is the Coemergent Union. Thus it is said. Ngorawa Gyaltsen Pal Zang said: The definition is: ཕྱག་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) means emptiness, རྒྱ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) means non-transcendence, therefore, all phenomena of appearance and existence, all untransformed, unchanged, unpolluted, untouched, undamaged, unbroken, whatever appears, whatever arises, the nature or reality of all these, abides in emptiness where nothing is established, therefore it is ཕྱག་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). In the Tantra of Buddha Samyoga it says: Ema, secret of all Buddhas, perfect Buddha is unborn. From the unborn, all are born. As soon as born, it is unborn. Thus it is said. No matter how many manifold bad and good appearances of grasper and grasped arise, because it does not transcend emptiness, it is རྒྱ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), for example, just as a bird flying in the sky or how many fish swim in the outer ocean, they do not transcend the sky and water. In the Glorious Secret Conduct Tantra it says: All dharmas are the nature of mind, mind is the nature of emptiness. All are of one taste in emptiness, this is the realm without acceptance or rejection. Thus it is said. Therefore, whatever appears does not transcend emptiness, so it is originally liberated from the རྒྱ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of the dharmas of samsara to be abandoned, because what is to be abandoned is without self-nature, so there is no རྒྱ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of bondage. Because I, self, is without self-nature, so there is no self to be bound. Because there is no binder and bound, it is liberated from the dharmas of samsara. On top of whatever appears, the nature of appearance is not established in any way, so it is emptiness. The radiance of emptiness, clear and unobstructed, appears nakedly. On top of whatever arises, without being made by anyone, spontaneously present in union, there is nothing else above it, so it is great, like an image in a mirror. In the mirror
Chinese
影像的形态显现，但因无其自性故为空性。于彼虽无彼之自性，然彼之形态却清晰显现。如是云，《大手印明点续》云：谛听，天女大手印！大手印，大秘密！不可说，不可尽，无生者！一切有形者，离形体。无形者，形体之至尊。离粗细等。不可衡量之自性。如是。俱生和合者，非谓二者和合如是，乃谓不欲为俱生。事物本体一而具三法，如俱生者一般。如黄金之本体一，而具颜色黄、重、经熔炼不劣变三者。彼之黄色之外，无另具重及经熔炼不变者。离重之外，亦无另二者。若非黄金，则黄金具足俱生之三者，即黄色之上具足颜色黄、重、经熔炼不变三者。如是，于另二者之上亦具足三者。如是，于基础菩提心亦具本体觉性、自性空性、相光明三者俱生。彼之空性之外，无另有觉性与光明。离光明之外，亦无另有空性与觉性。离觉性之外，亦无另有光明与空性。本体心唯一，然于反体法上，则生空性、觉性、光明三者。虽生三者，然彼三者无别而俱生。空性即生为觉性与光明。觉性即生为空性与光明。光明即生为空性与觉性，故光明、觉性、空性三者，于一一之上皆具足三者而生，故名俱生。如是《二观察》云：何者俱生，自性名俱生。一切相总集为一。如是。彼与续结合，名俱生和合。如是，上至佛陀，下至微小昆虫，无有善恶或大小而住立。彼自性何时知晓之时，俱生之
English
The form of an image appears, but because it lacks its own nature, it is emptiness. Although it does not have its own nature, its form appears clearly. Thus it is said, in the Great Seal Bindu Tantra: Listen, goddess, Great Seal! Great Seal, great secret! Unspeakable, inexhaustible, unborn! All that has form is without form. The formless is the supreme lord of form. Free from coarse and fine, etc. Its nature is immeasurable. Thus. Co-emergent union is not desired as if two things come together. It is like something that has one essence and possesses three qualities, like the co-emergent. For example, gold has one essence and possesses three qualities: yellow color, heaviness, and not deteriorating when melted. Apart from its yellow color, there is no separate heaviness or immutability when melted. Apart from heaviness, there are no other two. If it is not gold, then as long as it is gold, it possesses the three co-emergent qualities, that is, on top of the yellow color, it possesses the three qualities of yellow color, heaviness, and not deteriorating when melted. Similarly, the other two also possess the three qualities. Similarly, this basic bodhicitta also has three co-emergent qualities: essence of awareness, nature of emptiness, and characteristic of clarity. Apart from its emptiness, there is no separate awareness or clarity. Apart from clarity, there is no separate emptiness or awareness. Apart from awareness, there is no separate clarity or emptiness. The essence is only one mind, but in terms of opposite phenomena, emptiness, awareness, and clarity arise. Although three arise, they are inseparable and co-emergent. Emptiness itself arises as awareness and clarity. Awareness itself arises as emptiness and clarity. Clarity itself arises as emptiness and awareness, so each of the three, clarity, awareness, and emptiness, possesses all three and arises, hence it is called co-emergent. Thus, the Two Examinations say: Whatever is co-emergent, its nature is called co-emergent. All aspects are combined into one. Thus. That which is joined to the continuum is called co-emergent union. As such, from the Buddha above to the smallest insect below, it abides without good or bad, great or small. When one knows that self-nature, the co-emergent