English
The speech that is undifferentiated and harmonious. In that, there are the five aggregates in order. That which enters into clear light and is held, like the sun being eclipsed by Rahu. Afterwards, the ultimate meaning is that all appearances are destroyed into emptiness, hence it is the ultimate destruction or the vast destruction. For the manifestation of clear light enlightenment, in the condensed practice, about ninety-six different names are explained. If one understanding arises for each one, it will bestow the supreme certainty. Although this order of manifest enlightenment is the actual aspect of emptiness, it is the actual cause of union, therefore it is mentioned. Therefore, the meaning established by the explanation is: after the impure illusory body is accomplished, relying on any of the three conducts, namely holding the wheel and subsequent destruction, by the distinction of the two meditations, all phenomena are made to enter into emptiness, and by repeatedly meditating on the clear light, the two manifestations mentioned above are completed, and when they arise in the continuum of the path of seeing, it is called obtaining the clear light of meaning. The body with dualistic appearance is actually purified into emptiness. When one arises from that, the body of union is accomplished. Secondly, the way of accomplishing union, and the examination of the nature of union, and the identification of the limbs. Firstly, immediately after arising from the clear light, appearance is obtained, and appearance increases, and all appearances arise in reverse order. At the end of that, the body of non-dual wisdom is accomplished. This is the attainment of the union of learning. Furthermore, relying on conduct, the mind enters into and arises from the clear light again and again, although there is only a slight difference between equanimity and subsequent states. However, at all times, the mind is inseparable from the wisdom of bliss and emptiness, and the body continuum is uninterrupted. Or, since the meaning of union is non-duality, it is also called union because the gross conceptual thoughts of the apprehended and the apprehender, the dualistic appearance, have ceased. At the time of the causal path of seeing, the sign of earth dissolving into water is like a mirage. Until the time of attainment, the sign of dissolving into clear light is like the dawn appearing in a cloudless sky, appearing in the order of arising in the interval between clarity and emptiness. When arising, the blazing appearances also arise in the order of reversal. Even after obtaining union, these arise in the rising and entering of clear light. At the time of the fourth near-attainment of the example clear light, the appearance of seeing like a clear sky also arises. However, the clear light of actual meaning is obtained.
Chinese
从今以后，除了比作无有损减、变异，离戏光明空性的例子之外，不要特意将天空的景象与之联系，因为智慧的显现无有止息，是无边无际地生起的缘故。在第七地的末尾融入光明，变成第八地，之后不可能从光明中起身。第二种是，后世的喇嘛们，在五次第中说：“有色光芒彼与彼，与识风相合者，我之加持次第亦，为利有情亦数生。如从清澈之河流，鱼儿迅速跃起般，如是万法空明中，幻化网状将生起。”这样思维，光明中起身，以及获得显现的开端，和双运成就三者同时进行，仅凭从河流中鱼儿跃起的比喻不能成就，而且“为利有情亦数生”，说明从光明中起身时，以幻化网状的方式多次显现，按照你们的观点，需要说成显现一次，但那样的说法没有出现。世俗与胜义二者，如果了知各自的部分，在何处如实混合，则说那是双运。以及“彼之自性知四步，自加持及光明知，彼等摄集唯一者，此乃双运之次第。”这两者都说身与智慧双运，那是双运之身成就之后，再次融入光明而安住。仅仅是双运之身成就并非如此，因为是从光明中起身的缘故。那么，这仅仅是舍弃了对补特伽罗和法的实执的双运，因为具足二无的意义。五次第中说：“何处补特伽罗无我，以及法无我之彼等，从二种分别中解脱，是为双运之体性。”如是宣说。以及，从死亡中起身和中阴成就同时。譬如的比喻之光和幻身也与此相同。清净的幻身融入粗大的身体，因此双运也必须具有这二者，双运的智慧身虽然凡夫无法见到，但是所依是血肉。
English
From now on, apart from comparing it to the example of pristine luminosity and emptiness, without decrease or change, do not specifically associate it with the appearance of the sky itself, because the appearance of wisdom is without cessation, arising limitlessly. At the end of the seventh bhumi, one enters into luminosity and becomes the eighth, and from then on, it is impossible to rise from luminosity. Secondly, the later lamas, in the five stages, say: "That and that colored light, which is combined with consciousness and wind, even the stages of my blessing, sometimes occur for the sake of sentient beings. Just as from a clear river, fish quickly leap up, so from the emptiness and clarity of all things, a network of illusion will arise." Thinking in this way, rising from luminosity, and the beginning of the arising of appearances, and the accomplishment of union, are done simultaneously, but it is not accomplished by the mere example of fish leaping from a river, and "sometimes occur for the sake of sentient beings," indicates that when the mind rises from luminosity, appearances occur many times in the manner of a network of illusion, according to your view, it needs to be said that it appears once, but that is not seen. The two, conventional and ultimate, if one knows their respective parts, wherever they are truly mixed, that is said to be union. And, "Knowing its nature in four steps, knowing self-blessing and luminosity, whatever gathers only those, this is the order of union." Both of these say that the union of body and wisdom, that is, after the accomplishment of the body of union, one abides by re-entering into luminosity. The mere accomplishment of the body of union is not like that, because it is rising from luminosity. Then, this is merely a union that has abandoned the clinging to the truth of individuals and phenomena, because it possesses the meaning of non-duality. In the five stages, it is said: "Wherever there is no self of the individual, and those without self of phenomena, liberated from the two kinds of conceptualization, is the nature of union." Thus it is said. And, rising from death and the accomplishment of the bardo are simultaneous. The light of example and the illusory body are also the same as this. The pure illusory body enters into the coarse body, therefore union must also have these two, although the wisdom body of union is not seen by ordinary people, the basis is flesh and blood.
Chinese
他的身像被看見，說話如同聖者龍樹一般。那些是種族，如果兩句偈頌不顯示同一個意思，那就變成重複了。如果僅僅是證悟了二無我，就使用雙運的名稱，那麼在應成派的觀點中，被認為是聲聞乘聖者也會變成那樣。而且，那部經也僅僅是顯示了遠離二無我的執著而已。那二十三種雙運都是作為一個雙運的特徵的依據，如果每一個都是不同的安立界限，那麼也必須要講述許多異生凡夫的雙運了。那樣的話，龍樹論師在著作論典方面就不擅長了，因為在確定第五個次第的時候，為了將其他的說成是偉大的。一般來說，二諦融入幻身光明中是非常多的，但是，要知道這僅僅是共同的二諦。因為與中陰不一致，所以不會成為過失，將不淨的幻身的種類比喻為二取不存在的智慧身，是非常錯誤的。在《行集》中也說：「如同國王因陀羅部底一樣，更換了蘊的身軀，變成了金剛身，與 श्रेष्ठ 妃嬪們一起隱沒不見，具有八功德，從佛土到佛土而去。」像這樣，以具有戲論的行為成就雙運的身，平凡的身體轉變，融入二取不存在的智慧身本性中，所以才說更換了蘊的身軀和隱沒不見。龍樹施捨頭顱等是化身，成就雙運的身怎麼會有血肉之軀呢？還有，沒有來去的意義，是光明沒有生起融入的意義，所以說雙運沒有那些。又因為認為雙運是從光明中生起的說法是相違的，所以剛一生起就進行收放，又融入，然後不再生起等等，做了許多沒有根據的事情。沒有來去的原因卻說了來去二者，還有比這更錯誤的嗎？按照您的觀點，因為有入定和出定之分，所以雙運的身永遠也不可能成就到那種程度了。我
English
His body was seen, speaking like the noble Nagarjuna. Those are races, if the two verses do not show the same meaning, then it becomes repetitive. If only the realization of the two selflessnesses is used with the name of union, then in the view of the Prasangikas, it would also become that the Shravaka Arhats are also considered to be like that. Moreover, that scripture also only shows the separation from the clinging to the two selflessnesses. Those twenty-three unions are all the basis for the characteristics of one union, if each one is a different boundary of establishment, then many ordinary beings' unions must also be explained. In that case, Master Nagarjuna would not be good at writing treatises, because when determining the fifth stage, in order to say that the others are great. In general, the two truths merging into the illusory body and clear light is very common, but it should be known that this is only the common two truths. Because it does not agree with the bardo, it will not become a fault, and it is very wrong to compare the impure illusory body to the wisdom body in which dualistic grasping does not exist. In the Compendium of Practice, it also says: "Just as King Indrabhuti changed the body of the aggregates and became a vajra body, and together with the best of the consorts, disappeared, possessing eight qualities, going from Buddha-field to Buddha-field." Like this, the body of union is accomplished by actions with elaboration, the ordinary body is transformed, and it merges into the nature of the wisdom body in which dualistic grasping does not exist, so it is said that the body of the aggregates is changed and disappears. Nagarjuna giving away his head and so on are emanations, how could there be a physical body of flesh and blood when the body of union is accomplished? Also, the meaning of no coming and going is the meaning of no arising and merging of clear light, so it is said that union does not have those. Also, because it is seen as contradictory to say that union arises from clear light, as soon as it arises, it is contracted and expanded, and then merges again, and then does not arise, and so on, doing many unfounded things. What could be more wrong than saying both coming and going for the reason of no coming and going? According to your view, because there is a distinction between meditative equipoise and subsequent attainment, the body of union will never be able to be accomplished to that extent. I
Chinese
总的来说，从获得第八地开始，对于如何如实见到的部分，安立为入定；对于见到有多少的部分，安立为后得。不认为入定和后得是各自实有的。双运的主要方面也不在于入定和后得的有无。一般来说，双运有高低，每一地都有各自的。除了学和非学两种之外，不做双运主次的区别。第三，一般来说，双运的这个身，有八自在、八味尝、七支、八功德，具有三十一个支分。这些在前面已经说了，这里双运的身是圆满二十三种双运。如果把所有的教证都写出来会很多，所以核心是：认识到轮回和涅槃没有取舍，是轮回涅槃双运。对于一切烦恼法和清净法，知道它们的自性是乐空一味，是净染双运。将执着于有实和无实二者都融入于入定，成为一味，是有实无实双运。证悟到能取所取二者皆空，平等性中，入定中二取分别念止息，是能取所取二无双运。断除俱生和遍计的一切常断边执，是常断二无双运。一切的慈悲都显现为空性，一切的空性都显现为慈悲，体性一味，是空性慈悲双运。安住于佛父佛母交合的大乐之中，是佛父佛母方便智慧双运。成就金刚身，从生死中解脱，因此，有余和无余二者无别，是有余无余双运。观见一切法自性显空双运无有分别，了知法和补特伽罗二种无我的差别，在胜义中无自性，并且没有执着，是二无我双运。然后如上所说，是自性加持和光明双运。然后没有轮涅的升起和融入的差别，是轮涅升起融入无别双运，以及后破的那个那个双运，是无分别之义。在未现前先前意义的光明之前，在破灭轮涅时，将显现收摄的乐空仅仅从那里升起的后得中不生起，身体和安乐轮