English
is the measure of how to measure. Thus, the glorious Guhyasamaja Root Tantra says: May your mind arise like a body, your body like a mind, and your mind like speech. This is the explanation of the union of body, speech, and mind as equality. Emaho! Vajra of body, speech, and mind of Samantabhadra, In the manner of no birth, Is thoroughly proclaimed in this life. This is the explanation of the vajra body as unborn. Emaho! Vajra, O Vajra! Emaho! Vajra Dharma teaching, Where body, speech, and mind are absent, From there, contemplate as form. Because it explains the three doors as pure, as the form of wisdom. The order of union is like that. The Sahaja Sadhana of Chakrasamvara Heruka says: This is the Dharmakaya, Emptiness and compassion are inseparable, Known as "Maning," In some places it is called "Yuganaddha." The unobstructed Dharma, Aggregates and so on are here. This is the nature of support and supported, All is the mandala itself. It is said. The Dharmakaya, inseparable from emptiness and compassion, is the essence of Yuganaddha, which is the manifestation of all aggregates, elements, and sources as the great mandala of wisdom deities, free from obscurations. Some people think that the Rupakaya and Dharmakaya are Yuganaddha. Some say that the two are combined, but it is impossible to become Yuganaddha, only the Dharmakaya is Yuganaddha. If you say that, you must examine what the Rupakaya is thought of. If you think of the appearance of the great mandala, then the Rupakaya and Dharmakaya are not contradictory, because the appearance of the mandala itself is the Dharmakaya. If it refers to other appearances and gross bodies shown to tame the trainable, then how can such a Dharmakaya actually be Yuganaddha? However, if it is named Yuganaddha because of the activity of Yuganaddha, then it is not contradictory. With these, the characteristics and nature of learning Yuganaddha have been clearly and definitely explained, and the conclusion has been made about the case of not learning Yuganaddha. Other characteristics of not learning Yuganaddha will be briefly explained in the following fruit section. Now let's enter the words and meanings of the text: Yuganaddha
Chinese
总的来说，详细阐述了双运的体性。简要地说明了有学和无学的差别。阐述了双运次第的名相。阐述了依赖双运的行为方式，共有四点。第一点是：轮回和涅槃，当舍弃了这两种分别念时，在何处事物融为一体，那里就被称为双运。完全的烦恼和完全的清净，在证悟了胜义谛之后，以何者证悟为一体，他便了解了双运。具有事物的分别念和没有事物的分别念，瑜伽士将二者合一而行持，这就是了解双运。能取和所取，这两种心识并非存在，在何处存在着不可分割的心识，那里就被称为双运。断常二边的分别念，以何者舍弃并安住于，此双运的次第，了解它就是智者。智慧和慈悲成为一体，在证悟之后进入何处，那里就被称为双运，这个次第是佛陀的行境。方便和智慧融入，从一切的集合中证悟，伟大的瑜伽士安住于何处，那里就成为双运。 在何处有余和如是无余，像这样的分别念不存在，那里就是双运。在何处人无我和法无我，从这两种分别念中解脱，这就是双运的体性。在了解了证悟它的次第之后，自身加持和光明，在那上面聚合，这就是双运的次第。完整地执持和随后分解，进入和如是安住，从那之后在何处生起，平等融合就是双运。世俗和胜义，在各自的部分证悟之后，在何处真实地混合，那里就被称为双运。如是安住于真如，在何处生起，那就是双运，是无尽瑜伽士的境界。睡眠和醒觉，舍弃这两种状态，远离睡眠和醒觉，经中说这就是双运。等持和非等持，在何处没有这一切，有和没有
English
In general, the nature of union is explained in detail. The difference between learning and non-learning is briefly shown. The nomenclature of the stages of union is explained. The manner of conduct based on union is explained, there are four points. The first is: Samsara and Nirvana, when these two kinds of conceptualizations are abandoned, where things become one, that is called union. Complete affliction and complete purification, after realizing the ultimate truth, by what is realized as one, he understands union. The conceptualization with things and the conceptualization without things, the yogi unites the two and practices, this is understanding union. Grasping and the grasped, these two kinds of minds do not exist, where there is an inseparable mind, that is called union. The conceptualizations of permanence and annihilation, by what is abandoned and dwells in, this stage of union, understanding it is the wise. Wisdom and compassion become one, after realization, enter where, that is called union, this stage is the realm of the Buddha. Skillful means and wisdom merge, realize from the collection of everything, where the great yogi dwells, that becomes union. Where there is remainder and as such no remainder, such conceptualizations do not exist, that is union. Where there is selflessness of person and selflessness of phenomena, liberated from these two kinds of conceptualizations, this is the nature of union. After understanding the stages of realizing it, self-blessing and luminosity, gather on it, this is the stage of union. Holding completely and then dissolving, entering and as such abiding, from then on where it arises, equal merging is union. Conventional and ultimate, after realizing in their respective parts, where they truly mix, that is called union. As such abiding in suchness, where it arises, that is union, is the realm of the inexhaustible yogi. Sleep and wakefulness, abandoning these two states, away from sleep and wakefulness, it is said in the sutras that this is union. Samadhi and non-samadhi, where there is none of this, existence and non-existence
Chinese
断绝分别念。 瑜伽士处于双运位， 从忆念与非忆念中解脱， 常具生起之昼夜。 瑜伽士随欲而行， 处于双运次第中。 从贪执与非贪执中解脱， 具有极喜之身。 安住于轮回世间， 修习双运之相。 所作与能作， 无别即自性。 瑜伽士所知之境， 即说为双运。 生起次第此为一， 如是圆满次第等， 二者何处成一体， 彼即说为双运。 完全清净之天与， 此处变为不清净， 若有通达无差别， 彼即是双运者。 有色与无色， 舍弃二种分别念， 何者寂静通达具瑜伽自在， 彼即获得双运者。 如是说，初为轮回涅槃双运，轮回之诸法，从本初即无成立，轮回之伴侣所牵引之涅槃者，乃新获得之寂灭，彼亦从本初即无自性，轮回涅槃自之体性从本初即无成立，不仅如此，于彼执著之二种分别念亦舍弃故，彼二无有于无有中现见，轮回涅槃二者，乃轮回者与解脱者各自有情之显现而已，此外无有成立之故，法性何处轮回涅槃之自性或事物本体成为一体而安住，彼即是轮回涅槃双运，如是宣说。 彼亦舍弃二种分别念故，通达自性双运也。二者为净与不净双运，其中不清净者，乃痛苦与集谛二者，清净者乃灭谛与道谛，彼等一切胜义谛中自性虽一，然于暂时的获得份额计算时，痛苦之自性为灭谛，集谛之自性为道谛也，如是亦可许，总而言之，痛苦果之五蕴，集谛为业与烦恼，灭谛为彼等穷尽之断除，道谛为断除彼三者之方便，彼等如幻术以幻术断除般，唯是显现而已，无有真实成立者，彼等之自性
English
Severing conceptualizations. A yogi abides in the state of union, Liberated from memory and non-memory, Possessing day and night of constant arising. A yogi acts as desired, Abiding in the stages of union. Liberated from attachment and non-attachment, Endowed with a body of supreme bliss. Dwelling in the cycle of existence, Meditating on the aspects of union. Actions and agents, Inseparability is the very essence. The state known by yogis, That is explained as union. The generation stage is one, Likewise, the completion stage, Wherever the two become one, That is explained as union. The perfectly pure deity and, Here, it is said to become impure, Whoever realizes without separation, That is the one in union. Form and formlessness, By abandoning the two concepts, Whoever has the power of peaceful realization through yoga, That is the one who has attained union. Thus it is said, the first is the union of samsara and nirvana. All phenomena of samsara are unestablished from the beginning, and nirvana, drawn by the companion of samsara, is the newly attained cessation of suffering. That too is without inherent existence from the beginning. Not only are the inherent natures of samsara and nirvana unestablished from the beginning, but also, because the two conceptualizations that grasp at them are abandoned, the absence of those two is directly seen in their absence. Because samsara and nirvana are merely the appearances of individual sentient beings, those who are in samsara and those who are liberated, and are not established as anything other than that, the nature of reality is where the nature or entity of samsara and nirvana becomes one and abides. That is what is explained as the union of samsara and nirvana. That too, by abandoning the two conceptualizations, the inherent nature is realized as union. The second is the union of defilement and purification, where defilement is the two, suffering and origin, and purification is cessation and path. Although all of those are of one nature in ultimate truth, when calculating the share to be obtained temporarily, the nature of suffering is the truth of cessation, and the nature of origin is also accepted as the path. In short, the five aggregates of the result of suffering, the origin is karma and afflictions, cessation is the abandonment of the exhaustion of those, and the path is the means of abandoning those three. Like illusion abandoning illusion, those are merely appearances and are not established as truly real. The nature of those
Chinese
因此，究竟的实相是，从业、烦恼、痛苦显现之时起，其自性即是空无。因为它是空无的，所以用方法去断除它，以及断除之后显现的状态，都不是真实成立的。因此，认识到它的自性，即是究竟的、离戏论的智慧。以智慧所证悟的法界，本来就是任运成就的，因此，从一开始就没有被垢染所染污，功德以自性而存在，如果能够了知这些都是一体的，那就是了知了净染双运。第三，有相无相双运：色、声等具有相状的事物，即是见、闻、觉、受所执着的分别念；以及虚空等没有事物且不可见的分别念。世间人将事物分为能起作用的有和不能起作用的无，虽然这样分别安立，但瑜伽士以等持智慧了知一切事物都不是恒常存在的，本来就是空性，并在此见解中修行，这就是了知了双运。第四，能取所取双运：能取是境，所取是具境，执着二取相的分别念是不存在的，因为能取所取二者从一开始就没有成立。在那里执着和显现的分别念是错乱的，等持是不错乱的意义，能取所取显现和执着的分别念都是不存在的。例如，眼识和色法那样的能取所取，是将对境和识结合为能取所取，这是安立能取所取的粗略方式。识和识的显现结合为能取所取，例如感受乐受和体验它的识，这是中间的安立。像境是法界，具境是智慧那样，乃至没有成为一体的，在证悟者和所证悟者的二取显现微细存在之间，都是能取所取的显现。像这样，依靠白红气脉的聚合，身体和心识显现为所依和能依等，这是微细能取所取的安立。当这些都不存在，在无二智慧中，境和具境的体性融合且不可分割的分别念或觉性存在时，就被称为双运。第五，断除常断的双运：观察补特伽罗
English
Therefore, the ultimate truth is that from the time when karma, afflictions, and suffering appear, their nature is emptiness. Because it is emptiness, the means to abandon it, and the state that appears after abandonment, are not truly established. Therefore, recognizing its nature as the ultimate, free from elaboration, wisdom itself, the Dharmadhatu to be realized by wisdom is inherently spontaneously accomplished. Therefore, from the beginning, it has not been stained by defilements, and qualities exist by their very nature. If one can understand that these are all one, then one has understood the union of purity and defilement. Third, the union of appearance and emptiness: objects with appearances such as form and sound, which are the conceptualizations grasped by seeing, hearing, feeling, and sensing; and conceptualizations of emptiness such as space, which are without objects and invisible. Although worldly people distinguish between things that can function and things that cannot, yogis know with meditative wisdom that all things are never permanent, but are inherently emptiness, and practice in this view, which is knowing the union. Fourth, the union of grasper and grasped: the grasper is the object, and the grasped is the subject. The mind that grasps the two aspects of grasper and grasped does not exist, because the two, grasper and grasped, have not been established from the beginning. The mind that grasps and appears there is deluded, and the meaning of meditation is non-delusion. The appearance of grasper and grasped and the mind that grasps do not exist. For example, the grasper and grasped of eye consciousness and form are the combination of object and consciousness as grasper and grasped, which is a rough way of establishing grasper and grasped. The combination of consciousness and its appearance as grasper and grasped, such as feeling pleasure and the consciousness that experiences it, is an intermediate establishment. Like the object being the Dharmadhatu and the subject being wisdom, as long as they have not become one, and between the subtle appearance of the realized and the object to be realized, there is the appearance of grasper and grasped. Like this, relying on the aggregation of white and red channels and winds, the body and mind appear as the basis and the dependent, etc., which is the establishment of subtle grasper and grasped. When these do not exist, and in non-dual wisdom, when the nature of the object and the subject are merged and the discriminating mind or awareness exists, it is called union. Fifth, the union of abandoning permanence and annihilation: observing the individual