English
The selflessness called "selflessness of the contaminated" and the selflessness called "selflessness of phenomena" are not different in essence. Realizing that they are the sole wisdom that is never tainted by any elaboration, and thus being liberated from the two conceptualizations that hold the two selflessnesses as different entities, that is the characteristic of union. Tenth, illusory body and clear light union: In the "Cutting Through Actions Sutra" it is said in an easy-to-understand way: As the order of knowing that, Self-blessing and clear light know, Whatever is gathered from those alone, This is the order of union. Actually entering into the practice of experiencing that very thing, and through that, with the wisdom of experience, in the order of before and after, first obtaining the order of self-blessing, which is the mere impure illusory body; then knowing the order of clear light, which is without any concept; then obtaining the gathering of those alone, which is the gathering of self-blessing and clear light into one essence, this is the order of union, and the main one of all the characteristics of the order of union is this. The meaning of "the gathering of those alone" is that the illusory body and clear light are considered to be one only in their nature. Otherwise, the illusory body that needs to be manifested in order is only impure, and the illusory body that is to be placed in the gathering here is only pure. Eleventh, integration and dissolution union: Holding oneself as the essence of great bliss as complete, and dissolving oneself into all appearances that have become great bliss is to dissolve afterwards. By that order, entering into emptiness, likewise abiding in that emptiness, and then arising from it with whatever appears, those three also become equal in the ultimate realm. The three, entering, abiding, and arising, are only mental constructs, because the nature of all phenomena and beings is inherently and always abiding unchangingly in great bliss. Therefore, realizing that there is no difference in the nature of the three, entering, abiding, and arising, is union. Here, it seems that there are two key points: the union of integration and dissolution, and the equality of entering, abiding, and arising. However, by combining the three, entering, abiding, and arising, with the characteristics of integration and dissolution, it becomes possessing the characteristics of those three.
Chinese
应当理解为，泯灭戏论即是平等性。第十二，二谛双运：轮回中世俗的能取所取诸法如幻，胜义离戏大乐之智慧，了知各自的部分，也就是各自的体性之后，自性中，世俗并非独立于胜义而存在，世俗自性的安住方式也与胜义真实融合安住，此即是基础双运。如此证悟，即是双运的次第。第十三，入起双运：一心专注于真如，以及显现本尊等无量坛城之显现，并非仅仅是交替，而是恒常专注于真如，也恒常安住于本尊身，此虽显现为起入之相，然已解脱起入，故成双运。因为本尊身与乐空智慧二者相续不断，故为不尽，是瑜伽士的处所或地。第十四，睡醒双运：在此双运之时，舍弃睡眠与醒觉，也就是通常的状态，恒常安住于大乐之睡眠中，且对一切法皆入于各种智慧，故恒常醒觉。因此，宣说远离通常之睡眠与醒觉的双运。在双运之时，若有特殊需要，虽有可称为睡眠的大乐智慧之特殊状态，然并非真正的睡眠，其梦境也与之相似，故此时称睡眠与醒觉融为一体。第十五，等后双运：无论在何种双运中，等持与非等持的差别，皆不以任何方式存在，即后得之时的状态也恒常安住于等持中，等持之时也了知一切诸法，且因喜乐而嬉戏，行持利益众生之事。金刚鬘续云：以如幻之等持，于一切实有自在嬉戏，行持佛陀事业时，安住于决定的基础。
English
It should be understood that the obliteration of elaboration is equality. Twelfth, the union of the two truths: The phenomena of grasping and being grasped in samsara, which are conventional, are like illusions, and the wisdom of great bliss, which is ultimate and free from elaboration, after knowing their respective parts, that is, their respective natures, in the nature itself, the conventional does not exist independently of the ultimate, and the way of abiding of the conventional nature is also truly merged and abides in the ultimate, this is the basis of union. Such realization is said to be the order of union. Thirteenth, the union of entering and arising: Focusing single-mindedly on Suchness, and the appearance of countless mandalas such as deities, is not merely alternating, but constantly focusing on Suchness and constantly abiding in the deity's body, although this appears as the aspect of arising and entering, it is liberated from arising and entering, therefore it becomes union. Because both the deity's body and the wisdom of bliss and emptiness are continuous, it is inexhaustible, and it is the place or ground of yogis. Fourteenth, the union of sleeping and waking: At this time of union, abandoning sleep and wakefulness, that is, the usual state, constantly abiding in the sleep of great bliss, and entering into various wisdoms for all phenomena, therefore constantly awake. Therefore, it is said to be the union that is separated from the usual sleep and wakefulness. At the time of union, if there is a special need, although there is a special state of great bliss wisdom that can be called sleep, it is not real sleep, and its dream is similar to it, so at this time it is said that sleep and wakefulness are integrated. Fifteenth, the union of equality and subsequent: In whatever union, the difference between samadhi and non-samadhi does not exist in any way, that is, the state of the subsequent time is also constantly abiding in samadhi, and at the time of samadhi, all phenomena are also known, and because of joy and play, the benefit of sentient beings is practiced. Vajramala Tantra says: With the samadhi of illusion, freely playing with all real beings, while doing the work of the Buddha, abiding on the basis of determination.
Chinese
地。第十六，事物与非事物双运：眼耳鼻舌身五境、眼耳鼻舌身五根等物质法，以及心、心所等精神法，这些事物是永远不会成立的。虚空和总相等等非事物，因为比事物更不存在。舍弃事物与非事物的显现和分别念的瑜伽士，就安住于双运。第十七，忆念与非忆念双运：解脱了“这个法和那个法没有忘记而忆念”以及“这不是忆念而是忘记”的说法，不需要努力忆念，具有恒常不散乱而生起智慧的特征。双运的瑜伽士，对于自他利益的一切事业，虽然没有勤奋努力，也不会错乱和混杂，对于什么需要什么，不会错过时机，如所愿地行事。这是安住于双运次第的征象。等持与后得双运以及无勤奋努力，实际是从第八地开始，但仅仅获得双运之后，就有随顺的情况。第十八，乐空双运：舍弃了心的动摇，因为远离了一切戏论，是解脱了贪执的空性。三门合一，转变为大乐的自性，被欲妙的喜乐所遍布，因为是不属于烦恼的，是大贪欲的本体。是解脱了非贪执，安住于快乐的双运。第十九，事物与常有双运：最殊胜或极度的喜悦，由俱生乐所成就的身体，即具有面容、手、主尊眷属、装饰和供品、无量宫等等，为了体验快乐和显现形象，是随顺事物的。因此如果认为是不常有的，那就错了。因为在轮回存在期间，就恒常存在且不可摧毁的常有，这就是修习双运的特征，是所修习的双运。第二十，作与非作双运：总的来说，是舍弃了一切作、非作、业三种，但特别的是，事业是果，作者是道，修行者安住于不可分割的自性中，瑜伽士所了解的就是双运。也就是道
English
Earth. Sixteenth, the union of things and non-things: The five objects of the senses, the five faculties, etc., which are material dharmas, and the mind, mental factors, etc., which are consciousness, these things are never established. Non-things such as space and generalities are even more non-existent than things. The yogi who has abandoned the appearances and discriminations of things and non-things abides in union. Seventeenth, the union of memory and non-memory: He is liberated from saying, "I remember this and that dharma without forgetting," and "This is not memory, but forgetting." He does not need to strive to remember, and he has the characteristic of constantly being without distraction and giving rise to wisdom. The yogi of union, although he does not exert effort in all activities for the benefit of himself and others, is not confused or mixed up, and he acts as he wishes without missing the time for what is needed. This is a sign of abiding in the stage of union. The union of equipoise and subsequent attainment and the absence of effort are actually from the eighth bhumi onwards, but even after merely attaining union, there is a corresponding situation. Eighteenth, the union of bliss and emptiness: Having abandoned the movement of the mind, because it is free from all elaboration, it is emptiness that is liberation from attachment. The three doors merge into one, transforming into the nature of great bliss, pervaded by the joy of desirable qualities, because it does not belong to the afflictions, it is the nature of great desire. It is liberation from non-attachment, the union of abiding in bliss. Nineteenth, the union of things and permanence: The most supreme or extreme joy, the body accomplished by co-emergent bliss, that is, having face, hands, main deity, retinue, ornaments, offerings, immeasurable palace, etc., in order to experience bliss and manifest form, is in accordance with things. Therefore, if one thinks that it is impermanent, that is not so. Because it is permanent and indestructible as long as samsara exists, this is the characteristic of meditating on union, it is the union to be meditated upon. Twentieth, the union of action and non-action: In general, all three actions, non-actions, and deeds are abandoned, but in particular, the action is the result, the agent is the path, and the practitioner abides in an indivisible nature, what the yogi understands is said to be union. That is, the path
Chinese
如果说心安住于果的状态，那么这个心仅仅是世俗显现的门径，因为它与果不可分离，所以称为双运。第二十一个，生圆双运是：首先是生起次第，也就是观修有相的禅定，这是一个次第。然后，同样地，是圆满次第，也就是观修无相的禅定，这是第二个次第。然后，在这个次第中，双运的智慧，也就是这两个次第融为一体，这被称为双运。一般来说，生起次第的成果就是圆满次第。因为圆满次第的智慧带有生起次第的味道和痕迹，所以所有具备圆满次第智慧的特征都转变为生圆双运。例如，这条向东方流淌的恒河，虽然不能说它是亚穆纳河，但因为所有的亚穆纳河都汇入其中，所以恒河就被认为是亚穆纳河的双运。此时，安住于双运次第的瑜伽士，可以运用所有至高无上的续部中所说的生起次第，不仅如此，十方无量无边的诸佛在过去、现在、未来三世所宣说的无量续部中的坛城、咒语、手印和仪轨，这位瑜伽士都可以运用。虽然三摩地和四支等所有形式都真实显现，但其本质仅仅是圆满次第的智慧身。因此，对于具有生起次第形式的圆满，赋予了生圆合一或生圆双运的名称。如《金刚鬘》中所说：瑜伽胜妙瑜伽，自身转为大瑜伽，金刚持与空行母，任何瑜伽即自身。如是说。因此，虽然不是真正的生起次第，但具备生起次第的所有形式和力量的圆满次第，被称为生圆双运。对于许多其他的双运法，也可以用这种方式进行类比，例如：轮回也是，涅槃也是，烦恼也是，清净也是。不能这样说，因为这些是完全矛盾的。第二十二个，清净与不清净双运是：
English
If the mind abides in the state of the result, then that mind is merely the gateway to conventional appearance, and because it is inseparable from the result, it is called union. Twenty-first, the generation and completion stage union is: First, the generation stage, which is the meditation on samadhi with signs, is one stage. Then, similarly, the completion stage, which is the meditation on samadhi without signs, is the second stage. Then, in this stage, the wisdom of union, where these two stages become one, is said to be the union. In general, the result of the generation stage is the completion stage. Because the wisdom of the completion stage has the taste and traces of the generation stage, all the characteristics of the wisdom of the completion stage transform into the generation and completion stage union. For example, this Ganges River flowing eastward, although it cannot be said to be the Yamuna River, because all the Yamuna River flows into it, the Ganges is considered to be the union of the Yamuna River. At this time, the yogi who abides in the stage of union can use all the generation stages spoken of in the supreme tantras, and not only that, but all the mandalas, mantras, mudras, and rituals spoken of in the infinite tantras by all the Buddhas of the ten directions, infinite and boundless, who have gone to the three times, this yogi can use. Although all forms such as the three samadhis and the four limbs actually appear, their essence is only the wisdom body of the completion stage. Therefore, for the completion with the form of generation, the name of generation and completion united or generation and completion union is given. As it is said in the Vajra Garland: Yoga, supreme yoga, one's self becomes great yoga, Vajradhara and dakini, whatever yoga is one's self. Thus it is said. Therefore, although it is not the actual generation stage, the completion stage that possesses all the forms and powers of the generation stage is called the generation and completion stage union. Many other union dharmas can also be compared in this way, for example: Samsara is also, Nirvana is also, Affliction is also, Purification is also. It should not be said so, because these are completely contradictory. Twenty-second, the pure and impure union is: