English
There is no distinction, such as quoting "conceptualization with all things," etc. The so-called "cessation union" refers to realizing that all separate elaborations are without inherent existence, such as quoting "samsara and nirvana," etc. The so-called "related union" refers to realizing that emptiness and compassion are inseparable, such as quoting "wisdom and compassion," etc. In these three, the twenty-one characteristics of union, etc., are included, and it is also believed that these three characteristics of union are included in one union. I see no fault in this view. Furthermore, some believe that the pure illusory body and clear light union, gathered in one assembly, is the main part of union. Samsara and nirvana are non-dual, etc., are based on the wisdom of bliss realizing the true nature. At the moment of realizing the meaning of clear light, even if the two grasps are abandoned, the wisdom of that time has not yet arisen. Immediately after rising from the clear light, the wisdom of realizing non-duality arises. Therefore, that alone is an ordinary union. Because it is rising from the clear light, immediately after obtaining union, there is no union of body and clear light. The union at that time is this ordinary union, which is also at the end of the reversal of the three appearances, from the lamp to the mirage, the five signs appear in a reversed manner. Furthermore, immediately after rising from the clear light, the body is newly produced, which was not there before. Even if the mind is not settled in the clear light at that time, the five signs arise in order and the three appearances precede, so the mind is settled in the meaning of clear light. From then on, it does not rise again, and from then on, the main union is obtained. Immediately after rising from the meaning of clear light, the body of union is accomplished. The number of times of rising from the meaning of clear light is only this one time, there is no other. The illusory body of the third stage is cultivated from the bliss of mind isolation, so it will perish at the time of the meaning of clear light. This is cultivated by the meaning of clear light, so it will not be interrupted and will not perish. This is how it is explained. Regarding this, it is necessary to examine it in this way: abandoning the conceptualizations of samsara and nirvana and proclaiming it as union, and the illusory body merging into clear light and proclaiming it as union, these two belong to the number of unions that belong to the stages of union.
Chinese
如果每个都不相同，因为其他也具有相同的理解。双运的安立界限变得非常多，因此，在第五次第的双运中，也必须出现仅有经道的双运和下乘的双运等。因此，双运二十三，是指一个双运就具备双运的特征或特点二十三。然而，并非没有主次之分，无学为主，有学为辅，即使在有学中，根本报身道用的双运为主，支分化身道用的双运为辅，等持为主，后得为辅。从意义的光明来看，双运之身一次显现是不合理的，因为“为了利益众生，多次显现”，所以说是多次显现。仅仅是“从光明中显现”这句话，就说明双运之身是从先前中断的状态中新产生的，这种说法是不合理的。如果那样产生，就不会使用“显现”这个词。例如，人从睡眠中醒来，从座位上站起来，鱼从水中跃起，都不是当时新产生的，而是对于不同形态变化差异很大的事物才使用“显现”这个词。因此，即使在第三次第的时候，风心和乐从一开始就具有天尊的形态，但因为以前自己从未见过，那时见到并能对身体的活动起作用，所以说是显现为幻身。在这里，也是因为那个相续，三界轮回的所有垢染都已清净，通过获得菩萨十力等无量功德的种种差别，比以前的那个显现出成千上万倍的殊胜，虽然在见道的时候那个相续存在但没有见到，之后见到了，所以比如鱼先前已经进入水中但没有见到，跳跃到上面的时候见到了，所以就像说鱼从水中跃起一样的显现方式。又如果在那期间相续中断了，那么仅仅是风心的那个就不是本来的身体了，因为中断并进入的缘故，并且双运不是从本来的身体中修
English
If each one is different, it is because others also have the same understanding. The limits of the establishment of union become very numerous, therefore, in the fifth stage of union, there must also appear union that is only the path of sutra and union of the lower vehicle, etc. Therefore, union twenty-three, means that one union possesses the characteristics or features of union twenty-three. However, it is not that there is no distinction between primary and secondary, the non-learner is the primary, the learner is the secondary, and even in the learner, the union of the root enjoyment body path is the primary, and the union of the branch emanation body path is the secondary, samadhi is the primary, and post-attainment is the secondary. From the perspective of the meaning of luminosity, it is unreasonable for the union body to appear only once, because "for the benefit of sentient beings, it appears many times," so it is said to appear many times. The mere phrase "appearing from luminosity" indicates that the union body is newly produced from a previously interrupted state, which is unreasonable. If it were produced in that way, the word "appearing" would not be used. For example, a person waking up from sleep, standing up from a seat, a fish leaping out of the water, are not newly produced at that time, but the word "appearing" is used for things with very large differences in different forms of change. Therefore, even in the third stage, although wind-mind and bliss have the form of a deity from the beginning, because one has never seen it before, one sees it at that time and is able to function for the activities of the body, so it is said to appear as an illusory body. Here, it is also because of that continuum, all the defilements belonging to the three realms of samsara are purified, and through obtaining various differences such as the ten powers of a bodhisattva and immeasurable qualities, it appears hundreds of thousands of times more excellent than before. Although that continuum exists at the time of the path of seeing but is not seen, and is seen afterwards, so it is like a fish that has already entered the water but is not seen, and is seen when it leaps to the top, so it is like saying that the fish leaps out of the water. Again, if the continuum is interrupted in the meantime, then that which is merely wind-mind is not the original body, because it is interrupted and enters, and union is not cultivated from the original body.
Chinese
如果再推及到过失，那就是它是本有的身，而你却认为是从它之上成就的，这又自相矛盾了。由于心寂灭比事物的光明力量更大，如果心寂灭所成就的光明能够遮止，那么见道比后得的智慧力量更大，为什么在那个时候不能遮止学道的双运身呢？因此，不净幻身上的轮回诸法是过患，所以用事物的光明来断除是合理的，仅仅断除身体本身的自性种姓又有什么必要呢？另外，也会推及到见断的主要所断是幻身，如果也这样认为，那么见断的主要所断在普通众生的相续中是没有的，并且会推及到是加行道新成就的。因此，如《喜金刚》中所说： “面手等相之有形， 供养安乐无色者， 是故有情皆俱生， 自性俱生是名言。” 如是所说，从原始以来俱生的法性，从意的角度来说，究竟是心大乐，从身语的角度来说，说是从智慧之风所成的本尊和咒语，从本体的角度来说，身语意是没有差别的。这是所要获得的究竟双运，这种双运，不要说圣者们，一切有情都以法性的方式存在，但是有情们被遮蔽所遮蔽，所以没有见到也没有获得。对于它的遮蔽覆盖的方式，遮蔽的根本是清净的心识，以及能生起所取能取的显现的习气，还有一种不偏袒任何一方的心之动摇，那就是风，风和心这二者本体是一体无别的，在那上面，属于显现为微尘界之义的种类，虽然非常微细，但被无碍的行境之风所覆盖，这样，它们对于有情们的行境来说，虽然体相非常不同，却是以一种混合为一体的方式存在。从中产生粗大的心识和风。因为法界是以坛城的体性而存在的缘故。
English
If it is further extended to faults, then it is the inherent body, and you think it is accomplished from it, which is contradictory. Since the mind's quiescence is more powerful than the luminosity of things, if the luminosity accomplished by the mind's quiescence can obstruct, then the wisdom of the subsequent attainment from the path of seeing is even more powerful, why can't it obstruct the body of the union of learning at that time? Therefore, the cyclic dharmas on the impure illusory body are faults, so it is reasonable to eliminate them with the luminosity of things, but what is the need to eliminate only the lineage of the nature of the body itself? Furthermore, it will also be extended to the main object to be abandoned by seeing is the illusory body, and if you also think so, then the main object to be abandoned by seeing is not in the continuum of ordinary beings, and it will be extended to be newly accomplished by the path of application. Therefore, as it is said in the Hevajra Tantra: "The form with faces, hands, and other forms, Offering bliss to the formless, Therefore, all beings are born together, Self-nature born together is the name." As it is said, the nature of the co-emergent from the beginning, from the perspective of the mind, is ultimately the great bliss of the mind, from the perspective of body and speech, it is said to be the deity and mantra formed from the wind of wisdom, and from the perspective of essence, there is no difference between body, speech, and mind. This is the ultimate union to be attained, and this union, not to mention the noble ones, all sentient beings exist in the manner of Dharma nature, but sentient beings are obscured by obscurations, so they have not seen or attained it. Regarding the manner of its obscuring cover, the root of obscuration is the pure consciousness, and the habitual tendencies that can arise the appearance of grasping and being grasped, and there is a movement of the mind that does not favor any side, that is wind, the essence of wind and mind is inseparable, and on top of that, it belongs to the category that appears as the meaning of the realm of dust, although it is very subtle, it is covered by the unobstructed wind of the object of activity, so in this way, although their characteristics are very different for the object of activity of sentient beings, they exist in a way that is mixed into one. From this arise coarse consciousness and wind. Because the Dharmadhatu exists in the nature of a mandala.
Chinese
而且，极其邻近的世俗之法也安住于坛城的形态之中，因为是法界大乐，所以它们也仅仅存在于安乐的形态之中。像这样，从最初生起出离心开始，自身会稍微稍微变得清晰，特别是以心远离究竟的安乐为缘，究竟的本尊身隐藏于其中的世俗的微细风心，具有本尊身的形态，会真实显现。安住于其中和隐藏的方式就像“金子在金矿石中”一样是混合的，而不是像边缘没有而中心有那样。在获得意义的光明之时，舍弃了极微细的生起身的风的成分，以及它的心三种显现，粗大的分别念和五根识连同风一起顺带停止，因此之前的法性和清净的识，连同所取能取的习气之风，以本尊身和安乐的方式存在，那个作为遗留而清晰显现，这是有学的双运。而且，通过修道，那个识和习气之风也变得越来越微细，最终一切停止，唯独留下法性的双运，这是无学的真实双运，它永远不会坏灭。清净的识连同风的相续，转变处所，随顺于那个法性的智慧也是，以及获得佛陀之人的利他事业，也仅仅是具有何时需要产生的能力之物，并且在第二刹那之后，它也会融入。因此，法性的双运永远不可能停止，清净的识的本尊身也从无始轮回到未获得佛陀之间相续不断，微细生起身的本尊身连同心三种，也从无始到见道之前不会退转，在未获得究竟心远离之前，那些全部存在却未被看见，也不做身体的活动，但是在幻身的次第之时，在等持中，粗大身体的遮蔽无法遮蔽，生起身的身体显现得非常清晰。
English
Moreover, those extremely close conventional dharmas also abide in the form of a mandala, and because they are the dharmadhatu of great bliss, they also exist only in the form of bliss. Like that, from the very beginning of generating the thought of renunciation, one's own self gradually becomes clearer, especially through the cause of the bliss of ultimate mind isolation. The subtle wind-mind of the conventional, which has the form of a deity and in which the ultimate deity body is hidden, will actually manifest. The way of abiding within and being hidden is mixed like "gold is in gold ore," not like being absent at the edge and present in the center. When the luminosity of meaning is attained, the element of the extremely subtle arising body's wind and its three mental appearances are abandoned. The coarse conceptual thoughts and the five sense consciousnesses, along with the wind, cease incidentally. Therefore, the previous nature of reality and the pure consciousness, along with the wind of grasping and clinging imprints, exist in the form of a deity and bliss. That which remains as a residue and clearly manifests is the union of learning. Furthermore, by meditating on the path, that consciousness and the wind of imprints also become increasingly subtle. Eventually, everything ceases, and only the union of the nature of reality remains. This is the actual union of no more learning, which never perishes. The continuum of pure consciousness with wind transforms its place and is also the wisdom that follows that nature of reality. It is also merely the object that has the ability to cause the altruistic activity of the person who has attained Buddhahood to arise whenever needed, and after the second moment, it will also dissolve. Therefore, the union of the nature of reality can never cease, and the deity body of pure consciousness also continues uninterrupted from beginningless samsara until Buddhahood is attained. The deity body of the subtle arising body, along with the three minds, also does not revert from beginningless time until before the path of seeing. Until ultimate mind isolation is attained, all of these exist but are not seen and do not perform bodily actions. However, at the time of the stage of the illusory body, in meditative equipoise, the obscuration of the coarse body cannot obscure it, and the body of the subtle arising body manifests very clearly.