Chinese
如是。所谓第一轮回涅槃双运者，轮回之诸法，从本初即无成立，由轮回所牵引之涅槃，乃新得之寂灭，然亦从本初即无自性。轮回涅槃，不但自性从本初即无成立，且执着二者之分别念亦已舍弃，故于无有之中，现见其无有。轮回涅槃二者，不过是轮回者与解脱者各自心识之显现，除此之外别无成立。于法性之中，轮回涅槃之自性或事物，融为一体而安住，即是所谓之轮回涅槃双运。此乃舍弃二取分别念，而证悟自性双运。第二普净双运者，普皆染污乃指痛苦与集谛二者，完全清净则指灭谛与道谛。彼等一切，胜义谛中虽自性为一，然就暂时之所得而言，痛苦之自性为灭谛，集谛之自性为道谛。总而言之，痛苦乃果之五蕴，集谛乃业与烦恼，灭谛乃彼等灭尽之舍弃，道谛乃舍弃彼三者之方便。如幻术般以幻术除幻，仅是显现，并无真实成立。彼等之自性，胜义谛中，从业惑痛苦显现存在之时起，其自性即无，因其无有，故以方便舍弃之，及显现已舍弃亦非真实成立，故知其自性胜义谛乃离戏论之智慧。以智慧所证之法界，从本初即任运成就，未曾为垢染所染污，功德自性安住，若能知晓此乃一味，即知普净双运。第三有相无相双运者，色声等有事物之相，乃执持所见所闻所触所觉之分别念，以及虚空等无事物，不可见之分别念。世间人将有事物立为能起作用，无事物立为不能起作用，如是分别安立。然瑜伽士之等持智慧，
English
Thus it is. The first, the union of samsara and nirvana, is that all phenomena of samsara are unestablished from the beginning, and the nirvana drawn by samsara is the newly attained cessation of suffering. However, it is also without essence from the beginning. Not only are the essences of samsara and nirvana unestablished from the beginning, but also the dualistic thoughts that grasp them are abandoned. Therefore, in the absence of these two, their absence is directly seen. Samsara and nirvana are merely the appearances of the minds of sentient beings who are in samsara and those who are liberated, and nothing else is established. In the nature of reality, the nature or entity of samsara and nirvana becomes one and abides, which is called the union of samsara and nirvana. This is the realization of the union of self-nature by abandoning dualistic thoughts. The second, the union of complete purification, is that complete defilement refers to the two: suffering and origin, and complete purification refers to the cessation and the path. Although all of these are of one nature in ultimate truth, if we consider the temporary attainment, the nature of suffering is the truth of cessation, and the nature of origin is the path. In short, suffering is the five aggregates of the result, the origin is karma and afflictions, cessation is the abandonment of their exhaustion, and the path is the means to abandon these three. Like illusion dispelling illusion, it is merely an appearance and is not established as truly real. The ultimate nature of these is that from the time when karma, afflictions, and suffering appear to exist, they are without essence. Because they are without essence, abandoning them with means and the appearance of having abandoned them are not truly established. Therefore, knowing that their ultimate nature is the wisdom free from elaboration, the realm of phenomena to be realized by wisdom is spontaneously accomplished from the beginning, unpolluted by stains, and the qualities abide by their own nature. Knowing that this is of one taste is knowing the union of complete purification. The third, the union of forms and formlessness, is that forms, sounds, etc., are objects with forms, which are the discriminating thoughts that grasp seeing, hearing, touching, and feeling. Space, etc., are objects without form, which are the discriminating thoughts that are invisible. Worldly people establish objects as capable of functioning and non-objects as incapable of functioning, thus distinguishing them. However, the samadhi wisdom of a yogi,
Chinese
因为一切事物都不是永远存在的，所以将本来就空性作为一种修行，这就是了知双运。第四，能取所取双运：能取是境，所取是有境，这两种执着的念头是不存在的，因为能取所取二者本来就没有成立。在那里执着和在那里显现的念头是错乱的，安住是不错乱的意义，能取所取显现和执着的念头什么也没有。再者，如眼识和色法一样的能取所取，是将事物和意识结合为能取所取，这是安立能取所取的粗略方式。意识和它的显现结合为能取所取，如感受乐受和体验它的意识，这是中间的安立。如境法界和有境智慧一样，无论何时也没有变成一个本体，乃至有能证所证的细微二取显现之间，都是能取所取的显现。像这样，依靠白红风心之聚合，身心显现为所依和能依等，这是细微能取所取的安立。没有那些，在二无别智慧中，境和有境的体性融合且不可分割的念头或觉性存在，那被称为双运。第五，远离常断的双运：就补特伽罗而言，从因上积聚者和感受果报苦乐者是同一个，前世天界的众生就是现在这个人。这样执着是常边的，认为这个人只存在一世或仅存在这段时间，但那些都不存在了，都消失了，这是堕入断边。就法而言，认为凡是事物和非事物聚合而成的事物，都作为实有而存在，凡是以自性存在的事物就必须恒常存在，因此会变成常边。认为在错乱显现中，连缘起的显现都没有，以及认为胜义法界的法性以自己的体性不存在，只要无有的相在心中显现，就会出现已经断灭或可能断灭的依赖，因此是断边。因此，常断之
English
Since all things are never permanent, taking emptiness as a practice from the beginning is knowing union. Fourth, grasping and grasper union: Grasping is the object, and grasper is the subject. These two kinds of clinging thoughts do not exist, because grasping and grasper are not established from the beginning. The thought of clinging there and appearing there is delusion, and abiding is the meaning of non-delusion. There is no appearance of grasping and grasper, and no thought of clinging. Furthermore, grasping and grasper such as eye consciousness and form are the combination of things and consciousness as grasping and grasper, which is a rough way of establishing grasping and grasper. Combining consciousness and its appearance as grasping and grasper, such as feeling pleasure and the consciousness that experiences it, is an intermediate establishment. Like the realm of objects and the wisdom of the subject, they have never become one entity, and even between the subtle dualistic appearances of what is to be realized and what realizes, there is the appearance of grasping and grasper. Like this, relying on the aggregation of white and red wind minds, the body and mind appear as the dependent and the depended upon, etc., which is the establishment of subtle grasping and grasper. Without those, in the non-dual wisdom, the characteristics of object and subject are integrated and the thought or awareness that cannot be separated exists, which is called union. Fifth, union that abandons permanence and annihilation: In terms of the person, the one who accumulates from the cause and the one who experiences the happiness and suffering of the result are the same, and the being of the previous life in the realm of the gods is the same as this person now. Clinging in this way is the extreme of permanence, and thinking that this person only exists for one lifetime or only for this period of time, but those do not exist and have disappeared, is falling into the extreme of annihilation. In terms of Dharma, believing that anything that is an aggregation of things and non-things exists as real, and that anything that exists by its own nature must exist constantly, will therefore become the extreme of permanence. Thinking that even the appearance of dependent origination does not exist in the confused appearance, and believing that the Dharma nature of the ultimate realm does not exist by its own nature, as long as the aspect of non-existence appears in the mind, there will be a dependence that has already been annihilated or may be annihilated, and therefore it is the extreme of annihilation. Therefore, permanence and annihilation
Chinese
那些边执的执持之境，实际上是不存在的，只是以颠倒的分别心去执著而已。像那样执持常断的那些心识，以何种智慧彻底断除，安住于从常断中解脱的法界大乐一切相，即是双运。像这样的次第，通达此之真如，那就是智者，是殊胜的圣者。第六，空性与大悲双运：通达远离一切戏论的智慧空性，以及无有对境的大悲心，二者成为一体，了知在哪种智慧中成为一体，并且恒常进入，这被宣说为双运。这个次第是获得八自在果位的佛陀才有的境界。所说的智者和佛陀的境界，并非指这个和这个阶段的特殊法，而是要应用于双运的总体次第。因此，这里的佛陀也可以解释为学佛的佛陀。第七，方便与智慧双运：智慧之身，方便父尊和智慧明妃的坛城，平等进入，也只是形象稍微不同而已，本体是俱生一体，在那里，其他一切显现也都被摄集和融入，从中生起智慧，瑜伽大士的觉性安住于何处，那就是双运。一切被摄集的方式是在行持时出现的，所以要从双运的行持方面来安立。然而，成为双运次第的一切，都与觉性苦行的行持密不可分，所以不要怀疑这是否不是双运总体的特征。第八，有余与无余双运：从对业、烦恼、痛苦这三者的有余或无余的分别念中解脱，即是双运。在轮回的一切显现，从本初就没有成立，并且了知其不成立，因此没有执著于有余的分别念，并且坛城轮的显现相续不断，为了恒常在轮回之处行利他之事，同样也不能说为无余，像这样没有分别念，那就是双运。第九，二无我双运：在何处何
English
The objects of clinging to those extremes are non-existent in reality, but are clung to with inverted conceptual minds. Those minds that cling to permanence and annihilation are completely abandoned by what wisdom, and abiding in the all-encompassing expanse of great bliss that is liberated from permanence and annihilation is union. Knowing the suchness of this kind of sequence is a wise person, a supreme noble being. Sixth, the union of emptiness and compassion: understanding the wisdom of emptiness that realizes freedom from all elaborations, and the great compassion without an object, the two become one taste, and knowing in what wisdom they become one taste, and constantly entering into it, this is said to be union. This sequence is the realm of activity of only the Buddhas who have attained the state of eightfold mastery. The realms of activity of the wise and the Buddhas that are spoken of are not specifically referring to this or that stage, but are to be applied to the general sequence of union. Therefore, the Buddha here can also be explained as the Buddha who is learning to be a Buddha. Seventh, the union of skillful means and wisdom: the wisdom body, the mandala of the father deity of skillful means and the wisdom goddess, entering equally, are only slightly different in appearance, but the essence is co-emergent and one taste. There, all other appearances are also gathered and dissolved, and from this, wisdom arises. Where the awareness of the great yogi abides, that is union. The way in which everything is gathered appears during the practice, so it must be established from the aspect of the practice of union. However, everything that becomes a sequence of union is inseparable from the practice of awareness and asceticism, so do not doubt whether this is not a characteristic of the overall union. Eighth, the union of remainder and no remainder: liberation from the conceptual thoughts of the remainder or no remainder of the three, karma, afflictions, and suffering, is union. In all the appearances of samsara, from the beginning, there is no establishment, and knowing that it is not established, therefore there is no clinging to the conceptual thought of remainder, and the appearance of the mandala wheel is continuous, and for the sake of constantly engaging in benefiting others in the place of samsara, it cannot be said to be no remainder. Like this, without conceptual thought, that is union. Ninth, the union of the two selflessnesses: where what
Chinese
所谓“有漏的无我”之无我，与“法无我”之无我，其体性并无差别，证悟到它们是未曾被一切戏论所染污的唯一智慧，从而从执着二无我为异体的两种分别念中解脱，此即双运之特征。第十，幻身光明双运：在《断行经》中有如下易懂的阐述：如实知彼之次第，自加持与光明知，彼等唯一之汇集，此乃双运之次第。如实进入体验彼之口诀实修，并由此以体验之智慧，按先后次第，首先获得自加持之次第，即不净之幻身；继而了知光明之次第，即无分别；然后获得彼等唯一之汇集，即自加持与光明汇集为一体性，此乃双运之次第，也是双运次第诸特征之主要者。所谓“彼等唯一之汇集”，意指幻身与光明仅在自性上成为一体，否则，次第显现之幻身唯是不净，而此处所安立之汇集幻身唯是清净。第十一，圆融破散双运：自身转为大乐之体而执持为圆满，一切显现转为大乐而自身融入其中，是为随之破散；由此次第，进入空性，如是安住于空性，继而从彼中随显现而起，此三者亦在胜义界中平等，入、住、起三者仅是心的造作，因为自性器情一切之自性，本初即恒常不变地安住于大乐之中，所以证悟到入、住、起三者之自性并无差别，即是双运。此处似乎有圆融破散二者双运，以及入、住、起三者平等两个要点，但将入、住、起三者与圆融破散之特征相结合，则成为具足彼三者特征之