English
In general, from the attainment of the eighth ground onwards, what is seen as it is is established as meditative equipoise, and what is seen as much as there is is established as subsequent attainment. It is not accepted that meditative equipoise and subsequent attainment are truly separate. The main aspect of union is also not based on the presence or absence of meditative equipoise and subsequent attainment. In general, union has high and low, each ground having its own. Other than the two, learning and non-learning, there is no distinction between the main and secondary aspects of union. Thirdly, in general, this body of union has eight powers, eight tastes, seven limbs, and eight qualities, possessing thirty-one limbs. These have been explained above and below. Here, the body of union is complete with twenty-three unions. If all the scriptures were written, it would become too much, so the essence is: realizing that there is no acceptance or rejection in samsara and nirvana is the union of samsara and nirvana. Knowing that the nature of all defiled dharmas and purified dharmas is one taste of bliss and emptiness is the union of defilement and purification. Both grasping at existence and non-existence dissolve into meditative equipoise, becoming one taste, is the union of existence and non-existence. Realizing that both grasper and grasped are empty, in equality, the appearance of duality ceases in meditative equipoise, is the non-duality of grasper and grasped. Abandoning all extremes of eternalism and nihilism, both innate and imputed, is the non-duality of eternalism and nihilism. All compassion manifests as emptiness, and all emptiness manifests as compassion, the essence being one taste, is the union of emptiness and compassion. Abiding in the great bliss of the union of father and mother is the union of father and mother, method and wisdom. Having accomplished the vajra body, being liberated from birth and death, therefore, the remainder and non-remainder are inseparable, is the union of remainder and non-remainder. Seeing all dharmas as the union of appearance and emptiness, without distinction, knowing that the difference between the selflessness of dharmas and persons is without inherent existence in reality, and without clinging to it, is the union of the two selflessnesses. Then, as explained above, is the union of self-blessing and luminosity. Then, there is no difference between the rising and dissolving of samsara and nirvana, is the non-different union of the rising and dissolving of samsara and nirvana, and the union of that and that of subsequent destruction, is the meaning of non-differentiation. Before the luminosity of the previous meaning is manifested, when destroying samsara and nirvana, the bliss and emptiness of the collected appearances only do not arise from the subsequent attainment that arises from there, the body and the wheel of bliss
Chinese
除了瑜伽之外无法禅修，此处即使禅修空性，色身也会随之显现。即使禅修色身，乐空也会随之显现，这就是它们的双运。将这两者合二为一，也可以做成两种双运。将二谛的体性视为平等，是二谛双运。同样，缘于如所有性，以及缘于尽所有性这二者，同时生起证悟这二者的智慧，是所缘双运。完全断除除了光明睡眠之外的其他睡眠，无论入睡与否都在积累资粮，并且在利益众生和智慧的运用方式上没有任何差别，这是睡醒双运。无论处于等持还是非等持状态，智慧的运用范围都没有大小之分，并且乐空没有差别，这是等持与非等持双运。将一切事物和非事物都视为无自性，将事物和非事物无差别地视为一体的双运。这显示了视一切为无自性。上面的事物与非事物双运显示了断除执着，因此不是重复。将这两者也合并起来，也会出现二十一种双运。由于从念和非念的追逐中解脱，无论有勤作还是无勤作，智慧都没有差别，这是念与非念双运。由于没有执着，从贪欲中解脱。由于不离大乐的修持，从有染中解脱，恒常安住于俱生大乐之中，这是有染与无染双运。对于能作、所作、事业这三者不起分别念，是事业双运。生起次第是其中之一，另一种是圆满次第，二者融为一体之处，就是双运。如是，无论修持亲近、修持、支分四法等任何法门，都不会偏离乐空，并且唯有不分别念才能显现为本尊身相。无论修持什么与生起次第相符，都不会出现这种情况，而只会出现圆满次第，这就是生起次第与圆满次第双运。由于见到一切障碍完全止息，因此在看待不清净和清净的身体时没有差别，这是净与不净双运。将一切有色和无色的事物都视为心，并且也视其为无自性，这是有色与无色双运。平息这二者分别念的方式就是这样。无二智慧之身。
English
One cannot meditate without yoga, and here, even if one meditates on emptiness, the form body arises as a side effect. Even if one meditates on the form body, bliss and emptiness arise as a side effect, and that is their union. It is also permissible to combine these two into two unions. Seeing the essence of the two truths as equality is the union of the two truths. Likewise, for both focusing on suchness and focusing on the extent of things, the wisdom that sees both of them arises simultaneously, which is the union of focus. Since ordinary sleep is completely abandoned except for the sleep of clear light, accumulating merit whether asleep or not, and there is no difference in how to benefit beings and how wisdom is applied, this is the union of sleeping and waking. Whether in meditative equipoise or not, there is no difference in the scope of wisdom, and there is no difference in bliss and emptiness, this is the union of meditative equipoise and non-equipoise. Seeing all things and non-things as being without inherent existence, the union of seeing things and non-things as being inseparable. This shows seeing things as being without inherent existence. The above union of things and non-things shows abandoning grasping, so it is not a repetition. Combining these two also results in twenty-one unions. Since one is liberated from chasing after memory and non-memory, there is no difference in wisdom whether with effort or without effort, this is the union of memory and non-memory. Since there is no attachment, one is liberated from desire. Since the practice of great bliss is inseparable, one is liberated from attachment, and one always abides in innate great bliss, this is the union of attachment and non-attachment. Not having any conceptual thought about the three actions of agent, object, and action is the union of action. The generation stage is one of these. The other is the completion stage. Where the two become one, that is union. Thus, no matter what one meditates on, such as the four methods of approach and accomplishment, one does not stray from bliss and emptiness, and only non-conceptual thought arises as the deity's form. No matter what one meditates on that is in accordance with the generation stage, that does not occur, but only the completion stage occurs, this is the union of the generation stage and the completion stage. Since one sees that all obscurations are completely exhausted, there is no difference in seeing impure and pure bodies, this is the union of purity and impurity. Seeing all things with form and without form as mind, and also seeing that as being without inherent existence, this is the union of form and formlessness. The way to pacify the conceptual thoughts of these two is like that. The body of non-dual wisdom.
Chinese
成就双运之智慧，具足功德双运二十三，以无别之方式圆满。此处说境空性无遮，智慧大乐如水入水般融入为一，要么智慧成为邪见，因为将非一者视为一。要么必须承认识与无实有共同的基础。此外，细微界被称为是学习双运，因此，不学习的双运也被认为是生命之气所成，并且认为其与大乐本体相同，因此可见有人承认大乐为物质，这只会增加障碍。自宗认为，细微界是识之界。第三，获得圆满幻身之相，发起精进修行，则必在此生证得现前菩提之实义光明。若得此，则成就双运之身，故示现化身，众生之所见不可衡量，实则已得双运，故不可能有死亡。依靠此智慧之身，必定成佛。若已成就圆满幻身之相，却未能修行三种行，则会发生死亡，然而此死亡是代替光明真谛和中阴的出现，从而成就双运之身。即使中阴不依赖于自己的所依，也安立于中阴获得成佛之名。对此，获得究竟之譬喻光明，则有使用“见真谛”之名，简略出现，虽见真谛，然亦有执着于业际等语。因此，若得幻身而未得实义光明，则会退转，也会以转生作为理由。有些人认为这是执着于常边，死亡的发生，以及与中阴相似，一个作为中阴之义而出现，也与转生相似，故而使用此名。如此，对上师之语，将成为解释自宗。若得实义光明，则不会有死亡等事发生，故光明的次第被称为不退转地或道。此处舍弃八十自性之种子，那些自性，无论是乐还是明，暂时都是道上所需要的，故不舍弃。
English
The wisdom of accomplished union possesses the twenty-three qualities of union, complete in an inseparable manner. Here, it is said that the object, emptiness, is non-affirming negation, and that the wisdom of great bliss merges like water into water, becoming one. Otherwise, that wisdom would become a false consciousness, because it sees what is not one as one. Or else, it would be necessary to accept that consciousness and non-existence have a common basis. Furthermore, the subtle realm is said to be the union of learning, so the union of non-learning is also asserted to be made of the life-force wind, and it is also thought that it and great bliss are of the same essence, so it is seen that some people accept great bliss as material, which only increases obstacles. The self-view is that the subtle realm is the realm of consciousness. Thirdly, if one attains the complete characteristics of the illusory body and exerts effort in practice, then one will definitely attain manifest enlightenment, the actual meaning of clear light, in this life. If one attains that, then the body of union will be accomplished, so the emanation is shown, and sentient beings cannot measure what they see. In reality, if one has attained union, then it is impossible for death to occur. Relying on that wisdom body, one will definitely attain Buddhahood. If one has attained the complete characteristics of the illusory body, but has not had the opportunity to practice the three practices, then death will occur, but that death is in place of the clear light of ultimate truth and the arising of the intermediate state, so the body of union is accomplished. Even though the intermediate existence does not rely on its own basis, the term "attaining Buddhahood in the intermediate state" is applied. In this regard, attaining the ultimate example clear light is referred to as "seeing the truth" in brief, and it is said that even though one sees the truth, one is still attached to the end of actions. Therefore, if one attains the illusory body but does not attain the clear light of actual meaning, then one will regress, and rebirth will be given as a reason. Some people think that this is clinging to the extreme of permanence, and that the occurrence of death and something similar to the intermediate state, one that occurs for the sake of the intermediate state, is similar to rebirth, so that is why that term is used. Thus, the words of the previous masters will become an explanation of the self-view. If one attains the clear light of actual meaning, then death and so on will not occur, so the stages of clear light are known as the irreversible ground or path. Here, the seeds of the eighty natures are abandoned. Whatever the nature of those, whether it is bliss or clarity, is temporarily needed on the path, so it is not abandoned.
Chinese
啊！安乐和明分那些被认为是融入三现分之中，当显现成佛时，那些便会逆转。安乐在胜义的自性上没有差别，因为错乱的部分已经消除，所以那些各自的术语不能混用。安乐的错乱部分是属于变化的范畴。声闻乘虽然现量见到真谛，但仍有业和烦恼所导致的生死。大乘则不会这样。大乘经典中说见到真谛需要无数劫等等，如果像声闻乘那样仅仅是见到法性，立刻就能成就。因为主要着眼于利他，所以必须知道每时每刻都能获得见到真谛的无量功德差别，因此需要长久积累两种资粮。见到真谛的方式本身也有差别，就像蹄印中的水和大海一样。在那里需要那么久才能成就，而在这里瞬间就能成就，这是因为善巧方便的差别。在《次第五》中说：“安住于双运次第，不再学习任何刹土。”因此，认为将修道十地安立为需要学习的双运是不合理的。那是说不学习不同的所修或其他的次第，而是再次将双运本身与行持结合起来学习。正如那部经中所说：“安住于双运次第，是不断学习的瑜伽士，因为已经修习了双运，所以行持也与它无二无别。”因此，获得譬喻光明究竟之后，必定会在中阴身之前见到真谛。获得真实光明之后，现量见到真谛，必定会在今生超越。从生起次第非常圆满之后，仅仅生起能显现的证悟，被称为一生所系。来世必定成佛。关于在人身成就等等，即使成佛之后也承认有血肉之躯，以及对于具有意生身的总的来说，虽然没有精血之躯，但菩萨的平凡化生之身必须有等等，这些无稽之谈的性质的辩论暂时搁置。在《行集》中说了七十多个双运的名称，就像二十三种双运一样，是那些双运所具有的法。