English
Also, in the "Illumination of Chapter Fifteen," as previously stated, after manifesting the luminosity of meaning at dawn, when discussing the accomplishment of union, the tantra says that light illuminates an area of about a hundred yojanas, which is only symbolic. Therefore, it is said that light illuminates the three thousand worlds and so on. The attainment of the ten powers and so on mentioned there is in accordance with the union of learning, and for the non-learner, it is actually attained, etc., and should be combined according to the circumstances. The union mentioned in the "Five Stages" and the "Compendium of Practices" also needs to be explained in common and separately for both of them. Non-regression means that after obtaining that body, it shows that it does not abandon the same kind, that is, obtaining the Vajra body with characteristics. Without outflows, etc., means abandoning all defilements. For the non-learner, the "Illumination of the Lamp" says that luminosity will not reverse from luminosity into the three emptinesses. Here, it is explained in the context of reversal arising, so it should be combined with the union of learning. The fourth is, the name of the one with the nature of form is. In the "Transformation" it says: Who is the great Vajradhara with the nature of name and form? Thus, in the "Moonlight Commentary" it is also said: Name is the remaining four aggregates, and form refers to the form aggregate. That is, showing the union Vajradhara as merely the nature of wind-mind is the answer to the previous question of who is the liberated one. Samsara, etc., refers to declaring that abandoning all binding defilements is the meaning of liberation, which is the answer to the question of what is the meaning of liberation. These show that from the initial attainment of the union of learning, there exists the complete abandonment of defilements. When the body of union is first accomplished, it is accomplished in a way that is separate from the previous body. The "Illumination of Chapter Ten" says that the one who has accomplished union will hold the emanation body that becomes visible to the eyes of ordinary people. From page 601 to 681. The "Illumination of Chapter One" says: Although there are other ways of holding the emanation body, it is difficult to understand the holding of the emanation body that enters the previous body, just like the intermediate state taking birth in the womb and being seen by everyone when born. Therefore, it should be understood on this basis. In the "Illumination of Chapter One," union
Chinese
由于获得了（证悟），进入了蕴等，因此说为执持化身，其意义也是如此。《灯明》中说，完全清净的天神之身安住在蕴的宝箧之中。龙树菩萨也说：真正怙主将它，努力隐藏于蕴的，珍宝箧中安放。因此，像怙主龙树菩萨那样的双运之身，不退转菩萨的行境，普通人是无法见到的，但之前的身体，普通人也能见到。这样，幻身也在譬喻光明中，最终成就逆转之法。所说的由三心成就，是指通过其他二现和近取的上部和中部而成就，从近取的下部真实成就。报身从之前的身体中，首先单独成就，然后要知道进入之前身体的化身执持方式，也如之前所说。如果能很好地理解这些，就能对修持三层楼菩萨的意义获得很大的确定，幻身者和双运者从之前的身体上进行修行，金刚念诵进行事业等，所有的诸多疑惑都会消除。所说安住于双运报身而修持化身坛城胜者等，并不是从报身的显现中修持，也不是说通过它而现证光明后就从那些身中而去。这种道理，除了幻身者进入意义光明的时候之外，其他时候也要知道。虽然在《五次第》和《行集》中说，获得双运后，就不用重新学习自己的道，但并不是说学完后就不去习惯。如《五次第》中说：安住于双运果位，正在学习的瑜伽士，修持双运后，行为也与它无二。龙树菩萨也说：无分别甚深，广大诸佛之身，此说为二谛，世俗和胜义，分开各自了解后，然后混合为一的，无尽的。
English
Since (enlightenment) is attained, entering into the aggregates and so on, it is said to be the holding of the manifestation body, and the meaning is the same. In the "Lamp Illuminating," it is said that the completely pure body of the deity abides within the jewel casket of the aggregates. Nagarjuna also said: The true protector placed it, diligently hidden within the aggregates, in a precious jewel casket. Therefore, the dual body of a protector like Nagarjuna, the realm of a non-returning bodhisattva, cannot be seen by ordinary people, but the previous body can be seen even by ordinary people. Thus, the illusory body is also ultimately accomplished in the simile of luminosity, reversing the process. It is said to be accomplished by the three minds, meaning that it is accomplished through the other two appearances and the upper and middle parts of the near attainment, and truly accomplished from the lower part of the near attainment. The enjoyment body is first accomplished separately from the previous body, and then the way of holding the manifestation body entering the previous body should also be known as previously explained. If one understands this well, one will gain great certainty about the meaning of practicing the three-story bodhisattva, and the illusory body practitioner and the dual practitioner will practice from the previous body, and the vajra recitation will accomplish activities, and all the many doubts will be eliminated. It is said that one dwells in the dual enjoyment body and practices the mandala of the manifestation body, the supreme victor, etc., but it is not that one practices from the appearance of the enjoyment body, nor that one goes from those bodies after realizing luminosity through it. This reasoning should also be understood in all cases except when the illusory body practitioner enters the luminosity of meaning. Although it is said in the "Five Stages" and the "Compendium of Practices" that after attaining duality, one does not need to newly learn one's own path, it does not mean that one does not become accustomed to it after learning it. As it is said in the "Five Stages": The great yogi who dwells in the state of duality and is learning, having meditated on duality, his behavior is also inseparable from it. Nagarjuna also said: Non-conceptual and profound, the vast body of the Buddhas, this is said to be the two truths, conventional and ultimate, having separated and understood each individually, then mixed into one, the inexhaustible.
Chinese
应当修习增长。如是，先前所引经文的末尾处说：因此上师之足下，以恩德勤奋而证悟，仅凭此 心意清明之后，从此行为应善妙。如是说。学与非学的双运之名称的类别是：以幻网而现证菩提，以及度越轮回之大海，以及成办事业之大瑜伽士，以及安住于二谛之理等五种次第，于《行集》中广说。第二，如是于五次第与《行集》中，所说之修持双运之理，于《总集后续》中以随念和三摩地二支之门而说，如是所说：何为随念而善修，应如彼般而欢喜，名为随念如是说，从各自显现而生起。以方便与智慧平等入定，万物全部皆摄略，以丸状方式摄略后，于中央形相而善修，顷刻圆满智慧者，是名为三摩地。如是说。如是观想自身已成光明，即现前之后，先前所随念之如阳焰等之相，获得真实之边光明，与彼相同，即以彼之次第，欢喜即应生起，应知刚说之彼等是第五支随念。扎译云：修习之后何所忆，应如彼般而欢喜，随念即应知。如是翻译与注释之解说和次第相符。如先前顺行入光明之时，如以阳焰等之相而入般，逆行之时也说以同样之次第而起。从光明中近得生起之后，于显现之下有灯，之后有火星，之后有烟，之后生起如阳焰般之相。各自显现即是真实执着，从此随念之支将生起，其他则非也。如新旧二译中所出般，扎译中也出现，巴曹的
English
One should practice and cultivate increase. Thus, at the end of the previously quoted scripture, it says: Therefore, at the feet of the guru, one should strive to realize through kindness, and by that alone, After the mind becomes clear, from then on, conduct should be excellent. Thus it is said. The categories of names for the union of learning and non-learning are: manifesting enlightenment through the net of illusion, and crossing the ocean of samsara, and the great yogi who has accomplished deeds, and abiding in the nature of the two truths, etc., the five stages are extensively explained in the Compendium of Practices. Secondly, as the method of accomplishing union is explained in the five stages and the Compendium of Practices, it is explained in the Subsequent Compendium through the two branches of recollection and samadhi, as it is said: Whatever is recollected and well cultivated, one should rejoice in it as such. It is said to be recollection, arising from individual appearances. By equally entering into method and wisdom, all things are completely condensed. Having condensed them in the form of a ball, one should cultivate the form in the center. That which perfects wisdom in an instant is called samadhi. Thus it is said. Thus, having contemplated oneself as having become clear light, that is, having made it manifest, the forms of mirages, etc., which were previously recollected, are similar to obtaining the true edge of clear light, that is, in that order, joy, that is, should arise. It should be known that those just spoken of are the fifth branch, recollection. The Chag translation says: After meditating, whatever is recollected, one should rejoice in it as such. Recollection should be known. Such a translation is in accordance with the explanation and order of the commentary. As before, when entering the clear light in accordance with the proper order, just as one enters with the appearance of mirages, etc., it is also said that when reversing the order, one arises in the same order. From the arising of near attainment from the clear light onwards, below the appearance there is a lamp, then a spark, then smoke, and then appearances like mirages arise. Individual appearance is true clinging, and from this the branch of recollection will arise, and not otherwise. As it appears in the two old translations, it also appears in the Chag translation, and Pa Tsab's.
Chinese
由某某翻译，各自显现由此而生。如是说，由此即由随念的支分而生起真实之智，即真实之体验。虽然如此记载，但如前三译本一样好，因为是显示由随念光明而生起之时。所谓随念，如是说，以上以随念的支分圆满。若认为此是显示由随念而生双运，那只是讲述的次第而已。若作为意义的次第，则在第三第四句之后出现。因此，随念真实之智由光明而生，并非其他，如是殷重宣说，是因进入光明有顺行和逆行两种，若想随念与二者何者相合，则需讲述由光明逆行生起的次第，除此之外，并非与顺行结合，为了必须确定的意义。请将明灯释的解说与入行论相合而说。方便是世俗谛清净的幻化身。智慧是对胜义谛所说，然而是与之味道相同的光明的智慧。等持是本体无别地结合。一切事物是稳固和变动的。将其简略地以团聚的方式，即以天尊身大手印的形象合为一体，于器情世间之中观想为双运金刚持之身。以此次第，顷刻间，即刹那间圆满智慧身，是于三摩地六支中所说，是明灯释的密意。二谛为双，及其本体无别地结合的双运是双运之主要，由此也表示其他双运。将一切器情简略为双运之身的方式是，一切稳固变动的根本仅为风和心，而其也生起为双运之身。
English
Translated by so-and-so, individual appearances arise from this. As it is said, from this, that is, from the limb of mindfulness, true wisdom arises, that is, true experience. Although it is recorded in this way, it is as good as the previous three translations, because it is the time to show that it arises from the mindfulness of light. So-called mindfulness, as it is said, above, the limb of mindfulness is complete. If it is thought that this shows the arising of union from mindfulness, it is only the order of narration. If it is taken as the order of meaning, it will appear after the third and fourth sentences. Therefore, mindfulness, true wisdom arises from light, not from others, as it is solemnly declared, because there are two ways of entering light, forward and reverse. If you want to combine mindfulness with which of the two, you need to explain the order of arising in reverse from light, other than that, it is not combined with forward, for the meaning that must be determined. Please explain the explanation of the Lamp Illuminator in accordance with the Guide to the Bodhisattva's Way of Life. The method is the illusory body of the pure conventional truth. Wisdom is what is said to the ultimate truth, but it is the wisdom of light that has the same taste as it. Samadhi is the combination of inseparable entities. All things are stable and moving. To condense it in a lump, that is, to unite it into one with the form of the great seal of the deity, and to visualize it in the middle of the vessel and sentient beings as the body of the union Vajradhara. In this order, in an instant, that is, in an instant, the wisdom body is perfected, which is said in the six branches of samadhi, which is the intention of the Lamp Illuminator. The two truths are double, and the union of their inseparable entities is the main union, which also represents other unions. The way to condense all the vessels and sentient beings into one body of union is that the root of all stable and moving things is only wind and mind, and it also arises as the body of union.