English
There are four stages: In the worldly path, when the antidote that suppresses the four concepts of grasping and being grasped arises, and virtues such as growth arise in the mindstream, it is the peak of the application path, because the realization arising from worldly meditation cannot exceed it. In the noble path, when the antidote that eradicates the four concepts of grasping and being grasped to be abandoned by seeing arises, which is the non-conceptual wisdom of the path of seeing, it is the peak of the path of seeing, because the samadhi realization of directly seeing the nature of reality cannot exceed it. Following that, when the antidote that eradicates the four concepts of grasping and being grasped to be abandoned by meditation arises in the mindstream, and one gains mastery over accomplishing all the benefits and happiness of the world by relying on all kinds of samadhi, it is the peak of the path of meditation, because the samadhi of meditation, in terms of the path, cannot exceed it. Finally, when even the subtle clinging that holds the two truths to be different, good or bad, or contradictory is eradicated from the root, and non-conceptual wisdom, represented by the three spheres (agent, object, and action), arises in the mindstream, it is the peak of the final path, because the ultimate result to be obtained, the Dharmakaya, is not interrupted by other paths. The state of gradually familiarizing oneself with the application is momentary when it is ultimate. That is, when one manifests a single uncontaminated dharma, all the uncontaminated dharmas that have been manifested before are non-dual, and the state of the path reaching its culmination is the ability to manifest them in a signless manner. This and the previous uninterrupted peak are only distinguished by the difference between samadhi and post-samadhi, and there is no other difference. Therefore, the actual objects of meditation are the complete stage application and the gradual application. Moreover, if we follow the order of the texts, it seems that when the peak arises in the mindstream based on the complete stage application, there will be a situation like meditating on the gradual application. However, this is the order of explaining each part connected in terms of cause and effect, not the order of practicing meditation. Therefore, when meditating, both can be meditated on from the very beginning. For example, it is like the gradualness spoken of in terms of listening and thinking.
Chinese
因此，如果仅以略述的方式，将这两种瑜伽的修习方式付诸实践而进行讲解，那么首先，在圆满瑜伽的场合，通常是将三种智慧的所有形态归纳为一百零三种形态来进行修习。其中，以作为基础智慧的第一种形态——无常的形态的修习方式为例，所有由有为法所包含的事物，都以刹那生灭的相续之链的形式存在，这是事相的形态。以理证依据经文和理性的论证，通过断除臆测的方式来修习无常之理，这是智慧的形态，对于声闻乘的自道而言，仅此就足够了。在大乘中，由于需要在他人的相续中生起所有乘的证悟之种，因此仅此是不够的。因此，需要将这两种智慧的形态都作为对境来进行瑜伽修习。虽然讲了二十种瑜伽，但其中的三种仅仅是三种智慧的证悟方式的差别，十五种是地道的差别，因此实际修习的对象只有不住瑜伽和不瑜伽两种。其中，不住的修习是阻止对境的执着和行持的修习。此时，由于无常的形态本身就是对境，因此，知晓无常之理也仅仅是名言世俗的证悟方式，从胜义谛的角度而言，要知道即使是无常本身也没有真实成立，从而以包含执着的智慧不住于此，这就是不住瑜伽。像这样，知晓无常是空性，并且修习者的心识也因为在任何一边都没有成立的空性，而无法确定以何者、对何者、如何进行瑜伽，因此所谓的修习也仅仅是名言上的假立，实际上要知道没有丝毫可以修习的事物，这就是因为知晓对境和有境的瑜伽修习本身不存在，所以是不瑜伽的瑜伽。这是阻止对有境的执着和行持的修习。这两种瑜伽也被称为安住于异处和断除瑜伽，瑜伽和修习是同一个意思。如果与其他法相术语结合，那么所谓的无修和无修者也仅仅是指这两种瑜伽。不住瑜伽是指无修的含义，不瑜伽的瑜伽是指无修者的含义。
English
Therefore, if we explain the practice of these two yogas by putting them into practice in a merely indicative way, then firstly, in the case of the complete yoga, generally all aspects of the three wisdoms are condensed into one hundred and three aspects to be meditated upon. Among them, to illustrate the way to meditate on the first aspect of the base knowledge, the aspect of impermanence, all phenomena included in conditioned things exist as a continuous chain of momentary arising and ceasing, which is the aspect of the object. Meditating on the nature of impermanence itself based on scriptural and logical reasoning, in a way that severs conceptual elaborations with the mind, is the aspect of knowledge, and this much is sufficient for the Hearer's own path. In the Great Vehicle, since it is necessary to generate the realization lineage of all vehicles in the mindstream, that much is not enough. Therefore, both aspects of the knowledge of that meaning must be made into objects and meditated upon with yoga. Although twenty yogas are explained, three of them are merely distinctions in the way the three wisdoms are realized, and fifteen are distinctions of the levels, so the actual objects of meditation are only the two, non-abiding and non-yoga. Among them, non-abiding meditation is the meditation that prevents attachment to objects and actions. At this time, since the aspect of impermanence itself is the object, knowing it as impermanent is only a conventional understanding, but in reality, even impermanence itself is not truly established, so knowing that the mind, along with its attachments, does not abide is the non-abiding yoga. In this way, knowing impermanence as emptiness, and because the mind that meditates is also emptiness that is not established on any extreme, it is not perceived by what, on what, and how to do yoga, so the so-called meditation is only a nominal imputation, but in reality, knowing that there is not even a particle to be meditated upon is the non-yoga yoga because it knows that the yoga of object and subject does not exist. This is the meditation that prevents attachment to and actions towards the subject. These two yogas are also called abiding elsewhere and preventing yoga, and yoga and practice are the same thing. Also, if combined with other Dharma terms, the so-called no-meditation and no-meditator refer only to these two. Non-abiding yoga refers to the meaning of no-meditation, and non-yoga yoga refers to the meaning of no-meditator.
Chinese
此外，不作意也是般若波罗蜜多的意义，因为对于境和有境都不以实执作意。或者，由于任何境都不成立，因此心不执著任何事物是不安住的意义。不执著任何事物本身就是瑜伽士们的殊胜之处，是不作的瑜伽的意义，与不修的修持意义相同。《经庄严论》中说：“对于没有修持之见者，认为修持是殊胜的。”因此，般若波罗蜜多的意义，最终要修持的实质就是这个，所以必须从内心深处断除对这个意义关键的怀疑，不要仅仅依靠经文的少量词句，就把这些关键当作附带的，而对许多没有意义的空谈夸夸其谈，这是断绝了甚深意义的法缘。因此，要知道印度和西藏成千上万的智者和成就者的论典和修行文，都像百川归海一样汇集到这一个无执著的关键上，不要因为不同的法相而执着于矛盾，以贪嗔之心进行辩驳，而要对一切都以确信不疑的信心感到欢喜，我认为这是我对般若波罗蜜多进行闻思的成果。此外，并非因为一切法都是空性，所以什么都不用修，就停留在庸常的状态。而是在胜义谛中，要知道以境和有境为代表的一切法，都是自性离戏、无生、超越心意的状态，因此不以执着束缚任何事物。在世俗中，像幻化一样，以发心、正行无缘、结行回向三者摄持的状态中，从下的有为无常，到上的佛陀之相之间的一切，都以不修的方式修持，并在自相续中生起，这是此般若波罗蜜多修持空性的无上方式。如云：“木匠工匠善巧生，如妇女所造之物，彼亦造作一切事。如是般若行巧者，菩萨亦以无分别智，造作一切事。”以及，在基智的章节中也说
English
Furthermore, not attending to anything is also the meaning of the Perfection of Wisdom, because one does not attend to either objects or subjects with true clinging. Alternatively, since no object is established anywhere, the mind not grasping anything is the meaning of non-abiding. That very non-grasping of anything is the supreme state of yogis, the meaning of yoga without effort, which is the same as the meaning of non-meditation meditation. As it says in the Ornament of the Sutras, "For those without a view of meditation, meditation is considered supreme." Therefore, the ultimate essence of what is to be meditated upon in the Perfection of Wisdom is this alone, so one must sever doubts about this essential point from the depths of one's heart. One should not rely on just a few words of the text and treat these points as incidental, while glibly engaging in many meaningless discussions, as this is cutting off the Dharma connection to the profound meaning. Therefore, one should know that the treatises and meditation instructions of thousands of Indian and Tibetan scholars and accomplished beings all converge on this single point of non-attachment like a hundred rivers flowing into one ocean. One should not grasp at contradictions based on different Dharma terms and engage in refutation and affirmation with attachment and aversion, but rather rejoice with a confident faith in all of them. I believe this is the result of my study and contemplation of the Perfection of Wisdom. Furthermore, it is not the case that because all phenomena are emptiness, one should not meditate on anything and remain in an ordinary state. Rather, in the ultimate sense, one should know that all phenomena, represented by objects and subjects, are by nature free from elaboration, unborn, and beyond the mind, and therefore one is not bound by clinging to anything. In the relative sense, like an illusion, in a state governed by the three aspects of generation of the mind, the main part being without object, and the conclusion being dedication, from the impermanence of conditioned things below to the form of the Buddha himself above, one meditates in the manner of not meditating and generates it in one's own mindstream. This is the supreme way to meditate on emptiness in this Perfection of Wisdom. As it is said: "A skilled carpenter or craftsman, like a woman who has given birth, makes things, and that also does all things. Likewise, a Bodhisattva skilled in the practice of wisdom, with non-conceptual wisdom, does all things." And also, in the section on the ground consciousness, it says:
Chinese
正如通过七种地基显现来象征一切法，并且也说通过四种无慢之门来修习它们一样。像这样修习，暂时而言，三乘的觉悟种类无一不生于自相续中。究竟而言，所有这些也都清净于空性、离戏、无执著的唯一法界中，显空、方便智慧、二资粮双运，这才是诸佛欢喜的殊胜无上之道，具慧者应当了知。此时，力量和无畏等佛陀独有的智慧之相，虽然现在无法直接修习，但以期望和发愿的方式修习，希望未来能在自相续中生起。证地之后，即使这些不是真实的，也能在自相续中生起相似的种类，如是宣说。第二，渐次的修习是：像这样将所有三种智慧之相归纳为一百零三种，在修习时，以二谛双运的方式，通过分别念结合来修习，所有在自相续中生起的修习，都按照顺序越来越快地前后连接起来修习，并且也以这些互相包含的方式来修习，从而在圆满次第的结合时，稳固自相续中生起的觉悟。例如，以修习第一个智慧的苦谛之相为例，首先，专注于无常和痛苦等每一个，在世俗谛中，对所有有为法都是无常的道理生起坚定的定解。并且，在胜义谛中，知道它是空性，因此对它没有傲慢或执著，将这两者双运在相续中生起又生起地修习，这就是圆满次第的修习。像这样，在相续中生起各种各样的相时，无常、痛苦、空性、无我等按照顺序，以刹那刹那之间在自相续中清晰显现的方式反复练习。并且，也将其他三种相也归纳到无常之中，因为说无常本身就是痛苦。并且，因为有为法是相续的链条，所以它本身就是空性，并且