Chinese
因此，从因上积聚者，即是感受果报苦乐者；前世天界的众生，即是现在的这个人。如此执着，是常边。认为此人仅存在于一生或此时期，实际上并不存在，已经消失，这是断边。从法的角度来说，将事物和非事物结合而成的有为法，执着为实有，因为凡本质上存在的事物必须恒常存在，所以会堕入常边。如果认为在错觉中连缘起的显现都不存在，并且执着于胜义法界的自性不存在，一旦无有的念头在心中升起，就会依赖于已断灭或可能断灭的事物而产生，这就是断边。因此，常断二边的执着对象，实际上是不存在的，只是意识颠倒错乱的臆想而已。像这样执着于常断的意识，通过智慧彻底断除，安住于远离常断的大乐法界一切相中，就是双运。通达如此次第的真如，就是智者，就是殊胜的圣者。第六，空性与慈悲双运，是指证悟远离一切戏论的智慧空性，以及无缘大悲，二者味为一体，并且在这种智慧中恒常安住，这被称为双运。这个次第是获得八自在果位的佛陀的行境。所谓智者和佛陀的行境，并非指某个特定阶段的法，而是指双运的总体次第，因此，这里的佛陀也可以解释为正在学习的佛陀。第七，方便与智慧双运，是指智慧之身，方便父与智慧母的坛城平等进入，除了形象上的差异外，其本体是俱生一体的，一切显现都融入其中，由此生起智慧，这就是大瑜伽士
English
Therefore, the one who accumulates from causes is the one who experiences the সুখ and দুঃখ of the results; the being of the previous life in the realm of the gods is the very person who is now this human being. Such clinging is the extreme of permanence. Thinking that this person exists only for one lifetime or this period of time, but in reality does not exist and has disappeared, is to look at the extreme of annihilation. From the perspective of dharma, to cling to what is compounded of things and non-things as existing in reality, because whatever exists in essence must exist eternally, one will fall into the extreme of permanence. If one thinks that even the appearance of dependent origination does not exist in illusion, and clings to the self-nature of the ultimate realm as non-existent, once the thought of non-existence arises in the mind, it will arise dependent on something that has already been annihilated or is liable to be annihilated, and this is the extreme of annihilation. Therefore, the object of clinging to the extremes of permanence and annihilation does not exist in reality, but is merely a distorted and inverted imagination of the mind. Such minds that cling to permanence and annihilation are those that, through wisdom, are completely abandoned, and abide in the all-aspects of the great bliss realm that is free from permanence and annihilation, which is union. Knowing the suchness of this kind of sequence is the wise, the supreme noble one. Sixth, the union of emptiness and compassion refers to the wisdom of emptiness that realizes freedom from all elaborations, and the great compassion without object, the two are known to be of one taste, and in whatever wisdom that is of one taste, one constantly abides, this is said to be union. This sequence is the realm of activity of the Buddha who has attained the state of eight freedoms. The so-called realm of activity of the wise and the Buddha does not refer to a specific dharma of this or that stage, but to the general sequence of union, therefore, the Buddha here can also be explained as the Buddha who is learning. Seventh, the union of method and wisdom refers to the body of wisdom, the mandala of the father of method and the mother of wisdom entering equally, but apart from the difference in form, their essence is co-emergent and of one taste, and all other appearances are gathered and dissolved into it, from which wisdom arises, this is the great yogi.
Chinese
的智慧存在，那就会变成双运。一切都汇集的方式是在修行的时候出现，因此要从双运的修行方面来安立。然而，成为双运的次第，与智慧禁行的修行并非没有关联。不要疑惑这是否不是双运总体的特征。第八，有余无余双运：从对业、烦恼、痛苦这三者的余留与否的分别念中解脱，即在任何地方，对于轮回的一切显现，都证悟到本来就没有成立，因此没有存留余剩的分别念，并且坛城的轮之显现持续不断，为了恒常在轮回之处行利他之事，同样不能说没有余剩，像这样没有分别念，那就是双运。第九，二无我双运：在任何地方，所谓人无我的人无我，以及法无我的法无我，其体性没有差别，证悟到是从来没有被一切戏论所沾染的唯一智慧，从而从执着二无我为异体的两种分别念中解脱，那就是双运的特征。第十，幻身光明双运：恰变（Chag Chyen）中这样说到，很容易理解：如实知彼之次第，自加持与光明知，彼等唯一汇集者，此乃双运之次第。那唯一性进入体验的口诀实修，并且也以体验的智慧，按照先后次第，首先获得自加持的次第，即不净的单独幻身，然后了知光明的次第，即无分别，然后彼等唯一汇集，即获得自加持与光明在体性上合一，这就是双运的次第，是双运次第的特征中最主要的。所谓彼等唯一汇集，是指考虑到幻身和光明仅仅在本性上是一体，否则，必须次第显现的幻身仅仅是不净的，而此处要安立为汇集的幻身仅仅是清净的。第十一
English
The existence of wisdom will become union. The way everything is gathered is that it appears during practice, so it must be established from the aspect of the practice of union. However, becoming the order of union is not unrelated to the practice of wisdom abstinence. Do not doubt whether this is not the overall characteristic of union. Eighth, remaining and non-remaining union: liberation from the conceptualization of whether or not there is a remainder of the three of karma, affliction, and suffering, that is, in any place, for all appearances of samsara, it is realized that it was not established from the beginning, therefore there is no conceptualization of remaining, and the appearance of the wheel of the mandala continues uninterrupted, in order to constantly perform altruistic deeds in the place of samsara, similarly, it cannot be said that there is no remainder, such absence of conceptualization is union. Ninth, two selflessnesses union: in any place, the selflessness of person called selflessness of person, and the selflessness of phenomena called selflessness of phenomena, their nature is not different, realizing that it is the only wisdom that has never been stained by all elaborations, thereby liberating from the two conceptualizations of clinging to the two selflessnesses as different entities, that is the characteristic of union. Tenth, illusory body clear light union: It is easy to understand what Chag Chyen says: As the order of knowing that, Self-blessing and clear light know, Those only gathered, This is the order of union. That very uniqueness enters the experiential oral instruction practice, and also with the wisdom of experience, according to the order of before and after, first obtain the order of self-blessing, that is, the impure solitary illusory body, then know the order of clear light, that is, without distinction, then those only gathered, that is, obtaining the unification of self-blessing and clear light in nature, this is the order of union, is the most important of the characteristics of the order of union. The so-called those only gathered, refers to considering that the illusory body and clear light are only one in nature, otherwise, the illusory body that must be manifested in order is only impure, and the illusory body to be established as gathered here is only pure. Eleventh
Chinese
第十一、圆融破立双运：将自性转为大乐的体性，执持为圆满，以及将一切显现转为大乐，自身融入其中，是为随后的破立。通过这个次第，进入空性，同样安住于空性之中，之后从一切显现中生起，这三者也在胜义的法界中平等。入、住、起三种只是心识的造作，因为一切器情万法的自性，本来就是大乐，从初始就恒常不变地安住。证悟入、住、起三种的自性没有差别，就是双运。这里，圆融和破立二者双运，以及入、住、起三种平等，虽然显现为两个要点，但通过将入、住、起三种与圆融破立的特性相结合，必须理解为具备这三种特性的圆融破立平等性。第十二、二谛双运：轮回中世俗的能取所取诸法如幻，胜义离戏大乐的智慧，各自的体性部分被认识之后，自性中，世俗不成立于胜义之外，世俗的自性安住方式本身就真实地融入并安住于胜义之中，这就是基础双运。如此证悟就是双运的次第。第十三、入起双运：一心专注于真如，以及从诸佛本尊等无量宫殿的显现中生起，不是仅仅交替，而是在专注于真如的同时，也恒常安住于本尊身，这虽然显现为起入之相，但因为已经从起入中解脱，所以成为双运。因为本尊身和大乐智慧二者相续不断，所以是无尽的，是瑜伽士的住所或处所。第十四、睡醒双运：在此双运的阶段，舍弃睡眠和清醒这两种庸常的状态，恒常安住于大乐的睡眠之中，并且对一切法生起各种智慧，所以是恒常清醒的，这就是舍弃庸常的睡眠和清醒
English
Eleventh, Union of Rounding and Dissolving: Holding the self-nature as the essence of great bliss, grasping it as complete, and dissolving oneself into the transformation of all appearances into great bliss, is the subsequent dissolving. Through this sequence, one enters emptiness, similarly abides in that emptiness, and then arises from all appearances. These three are also equal in the realm of ultimate reality. Entering, abiding, and arising are merely mental constructs, because the nature of all phenomena, both container and contents, is inherently great bliss, abiding unchanging from the very beginning. Realizing that there is no difference in the nature of entering, abiding, and arising is union. Here, the union of rounding and dissolving, and the equality of entering, abiding, and arising, although appearing as two points, by combining the characteristics of entering, abiding, and arising with rounding and dissolving, one must understand it as the equality of rounding and dissolving possessing these three characteristics. Twelfth, Union of the Two Truths: The phenomena of samsara, the conventional grasping and being grasped, are like illusions, and the wisdom of ultimate, free from elaboration, great bliss, after knowing the characteristics of each part, in the nature, the conventional does not exist apart from the ultimate, and the very way the conventional nature abides is truly integrated and abides in the ultimate. This is the basis of union. Such realization is explained as the sequence of union. Thirteenth, Union of Entering and Arising: Focusing single-pointedly on Suchness, and arising from the appearances of the vast mandala of deities and so on, is not merely alternating, but while focusing on Suchness, one also constantly abides in the deity's body. Although this appears as the aspect of arising and entering, because it is liberated from arising and entering, 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 abode or place of yogis. Fourteenth, Union of Sleeping and Waking: In this stage of union, abandoning the two ordinary states of sleeping and waking, one constantly abides in the sleep of great bliss, and because various wisdoms arise towards all phenomena, one is constantly awake. This is abandoning ordinary sleeping and waking.