Chinese
总之，从这种生起无分别喜乐的状态中醒来时，就修习一种愿望，即希望在没有其他分别念干扰的情况下显现为本尊身。最终，心会在喜乐中以无分别的方式安住片刻。从那种状态中起身时，不需要生起勤作的分别念，本尊身会自然显现。那时，即使实际上已经从无分别中醒来，仍然会有无分别的余韵，喜乐的精髓也不会消失，本尊身和喜乐会结合在一起显现。在生起次第粗细阶段的实际修习中，如果没有作为实际原因的分别念的勤作，即使想要立刻从无分别中起身也是不可能的。即使能够从无分别中起身，也因为没有获得不共的喜乐，所以没有理由从那种状态中起身。即使起身，也只是无分别本身的幻化，喜乐和本尊身也不会结合在一起显现。而在这里，这些都会显现。总的来说，你们思考一下，这个身远离应该归属于生起次第还是圆满次第？它与广为人知的粗细生起次第的不同之处就在于此。以这种方式，即使不能生起比一个本尊更多的本尊，如果能够做到，那就是证悟了身远离的次第。如果需要通过分别念的勤作来生起，即使能够观修无量坛城，那也是真正的生起次第，而不是身远离。因此，即使分别念瑜伽修到究竟，能够自在地开展和收摄众多坛城，但要毫不费力地显现空乐本尊身，还需要长期修习。在有勤作的情况下，即使能够显现众多坛城，但在这种需要毫不费力地显现的情况下，也有可能连一个本尊都无法生起。如果根器非常敏锐，在这种状态下，甚至可能比有勤作时显现更多。如果根器中等，除了生起方式的差异外，显现的多少也可能相同。因此，有些人认为，一旦在分别念瑜伽上获得了稳固，学习一百种身远离也不会有困难。如果真的有困难，那是因为没有按照一定的生起圆满次第的顺序，而是跳跃式地修习所导致的过失，这种想法仅仅是一种自负。但总的来说，跳跃次第也不会变成过失的情况非常多，而且对于现在的修行者来说，跳跃次第是必
English
In short, when awakening from this state of arising non-conceptual bliss, cultivate only the aspiration to appear as a deity's form without being interrupted by other conceptual thoughts. Eventually, the mind will abide in bliss in a non-conceptual manner for a moment. When arising from that state, without needing to generate effortful conceptual thoughts, the deity's form will naturally appear. At that time, even though one has actually awakened from non-conceptuality, there is still a trace of non-conceptuality, and the essence of bliss does not fade away, so the deity's form and bliss appear in union. In the actual practice of the subtle and gross stages of the generation phase, if there is no effort of conceptual thought as an actual cause, it is impossible to arise from non-conceptuality all at once. Even if one can arise from non-conceptuality, there is no reason to arise from that state because one has not obtained uncommon bliss. Even if one arises, it is only a manifestation of non-conceptuality itself, and the union of bliss and the deity's form will not appear. But here, these appear. In general, consider whether this body isolation should be included in the generation phase or the completion phase. The way it excels over the well-known subtle and gross generation phases is that. In this way, even if one cannot generate more than one deity, if one can do that, then one has realized the stages of body isolation. If it is necessary to generate through the effort of conceptual thought, even if one can meditate on limitless mandalas, that is the actual generation phase, not body isolation. Therefore, even if the yoga of conceptual thought is perfected and one can freely expand and contract many mandalas, one still needs to train for a long time to be able to effortlessly manifest the bliss-emptiness deity's form. Even if one can manifest many mandalas with effort, in this case where one needs to manifest effortlessly, there are also cases where one cannot generate even a single deity. If the faculties are very sharp, one may even manifest more in this state than with effort. If the faculties are middling, except for the difference in the way of generation, the amount manifested may also be the same. Therefore, some people think that once they have gained stability in the yoga of conceptual thought, it is not difficult to learn a hundred kinds of body isolation. If there is really difficulty, it is a fault caused by practicing in a skipping manner without following a definite order of the generation and completion phases, this thought is just a boast. But in general, there are very many cases where skipping stages does not become a fault, and for the current practitioner, skipping stages is certain.
Chinese
也需要地圖。第三個是分類：在《後續續部》中說：「那本身被解釋為五種形式，秘密被解釋為三種形式，超出的神是大秘密，神聖的種姓是八種形式。」遵循此說法，神聖種姓八種的身體寂靜，那本身五種種姓的身體寂靜，秘密三種種姓的身體寂靜，大秘密一種種姓的身體寂靜。首先，在根本續部中說：「簡而言之，五蘊被宣稱為五佛。」因此，五蘊觀想為五佛部，每個又分為內部的五佛部，因此有二十五佛。地是名為「སྤྱན་མ(藏文)」的。水的界是「མཱ་མ་ཀཱི(藏文，梵文天城體，梵文羅馬擬音，汉语字面意思)」。被宣稱為白色和燈。因此，四大轉化為四母，內部又分為五佛部，因此有二十母。即使金剛生處本身清淨，也是菩薩的殊勝壇城。因此，六處是六菩薩，每個又分為五種，因此有三十，但將意念文殊的五種分開，因此有二十五菩薩。持咒者應始終觀想色等為天神。因此，色等五母是五金剛母的清淨者，每個又分為五種，因此有二十五天女。這樣，有九十五個所遍及者，有五個能遍及的智慧，與文殊五者混合，成為一個五組，總共一百個。這是簡略的解釋方式。有些人沒有計算文殊五者，而是加上了五金剛界自在母，這些都被視為寂靜百種的範疇。那也是因為計算百數的緣故才這樣做的，一般來說，對於微細的種姓來說，數量是沒有窮盡的。就像這樣，所以沒有確定性。因為忿怒尊、忿怒母、使者、侍者等都是寂靜的幻化，所以認為包含在這裡而沒有說明。否則，那些的身體寂靜也會變得不可估量。五蘊、界百種的分類，以及百種的本尊生起方式，已在俄式的引導文中說明。意義的精髓是將色蘊修煉為空性，然後
English
A map is also needed. The third is the classification: In the Subsequent Tantra, it says, "That itself is explained as five forms, secret is explained as three forms, the surpassing deity is the great secret, the noble lineage is eight forms." Following this statement, the body solitude of the eight noble lineages, the body solitude of the five lineages of that itself, the body solitude of the three secret lineages, and the body solitude of the one great secret lineage. First, in the Root Tantra, it says, "In short, the five aggregates are proclaimed as the five Buddhas." Therefore, the five aggregates are contemplated as the five Buddha families, and each is further divided into the five Buddha families internally, thus there are twenty-five Buddhas. Earth is called "སྤྱན་མ(Tibetan)". The element of water is "མཱ་མ་ཀཱི(Sanskrit: , Romanization: , Meaning: )". It is proclaimed as white and lamp. Therefore, the four elements transform into the four mothers, and internally divided into the five Buddha families, thus there are twenty mothers. Even the Vajra birth itself is pure, it is the supreme mandala of the Bodhisattvas. Therefore, the six sense bases are the six Bodhisattvas, and each is divided into five, thus there are thirty, but the five of Manjushri of mind are set aside, thus there are twenty-five Bodhisattvas. The mantra practitioner should always contemplate forms and sounds as deities. Therefore, the five mothers of form etc. are the pure ones of the five Vajra mothers, and each is divided into five, thus there are twenty-five goddesses. Thus, there are ninety-five objects to be pervaded, and there are five pervading wisdoms, mixed with the five Manjushris, becoming one group of five, totaling one hundred. That is the way of brief explanation. Some do not count the five Manjushris, but add the five Vajradhatu Empowerment Mothers, these are all considered to be within the category of the hundred peaceful lineages. That is also done because of counting the number of hundreds, but in general, for the subtle lineages, the number becomes endless. It is like that, so there is no certainty. Because the wrathful deities, wrathful mothers, messengers, servants, etc. are all emanations of peace, it is thought that they are included here and not explained. Otherwise, the body solitudes of those would also become immeasurable. The classification of the hundred aggregates and realms, and the way to generate the hundred lineage deities, have already been explained in the Ngok tradition's guide. The essence of the meaning is to train the form aggregate into emptiness, and then
Chinese
然后预先发出“我要观修为毗卢遮那佛”的意念。安住于乐空之中，从彼起座时，生起五种毗卢遮那佛。这仅仅是等持的身体寂静。最初阶段的后得行持，如同生起次第一样进行意念观修。在此获得稳固之后，如同之前的等持一样，观修后得的身体寂静。使身体寂静的本尊身像不消失，将其安放在一个如影像般的对境上，并与该显现相融合。以乐来增广它。又以空性来增广它，这样观修。不清净的显现便会止息，身体寂静的本尊形象及其眷属便会显现，如果对此非常熟悉，它也会成为内在增进安乐的助缘。同样地，将其应用于一切，可以变化为一百种姓，或者多种不同的种姓，或者从一百种姓乃至无量本尊。一百种姓的观修方式就是这样。如果对于后面的这些没有其他的观修方式，那么在熟悉了一百种姓之后，从五到一的观修就不需要单独学习，而是顺带熟悉。但是，因为还有其他的观修方法，所以说这些会在以后观修。第二种是，其他的生起方式与之前相同，但是要知道那些本尊各自也是五种姓的增广。从显现的方面来说是身金刚，从声音的方面来说是语金刚，从空性的方面来说是意金刚，从安乐的方面来说是功德金刚，从对未觉悟的众生生起慈悲的方面来说是业金刚。通过信解，对一切本尊进行增广，由此会清晰地显现出那个本尊的形象。这样，无需分别念的思索，先前的本尊们自然而然地会变得微小而众多。第三种是，对于这样显现出来的本尊，也进行身语意的增广，也就是五种姓的五种智慧，每一个的显现都是身，以觉性来体验那个显现就是语，将其自性安住在不可言说、无分别的状态就是意。这样增广并观修，会比之前更加众多而微小，达到微尘的极限，本尊身像等等的等持。
English
Then, first generate the intention, "I will meditate as Vairochana." By abiding in equanimity in bliss and emptiness, when arising from that, the five types of Vairochana arise. This is merely the body isolation of meditative equipoise. The post-meditation conduct in the initial stage is to engage in aspirational meditation, similar to the generation stage. After gaining stability in this, meditate on the body isolation of the post-meditation, similar to the previous meditative equipoise. Without allowing the deity's form of body isolation to vanish, place it upon a single object of appearance, like a reflection, and mix it with that appearance. Expand it with bliss. Again, expand it with emptiness, and meditate in this way. The impure appearance will cease, and the deity's form of body isolation, along with its retinue, will appear. If one becomes very familiar with this, it will also become an aid in increasing inner bliss. Likewise, apply this to everything, and it can transform into a hundred families, or many different families, or from a hundred families up to limitless deities. The method of meditating on the hundred families is like that. If there is no other method of meditation for the later ones, then after becoming familiar with the hundred, one will not need to separately learn the meditation from five to one, but will become familiar with it incidentally. However, because there are other methods of meditation, it is said that these will be meditated on later. The second is that the other methods of generation are the same as before, but one must know that each of those deities is also an expansion of the five families. From the aspect of appearance, it is body vajra; from the aspect of sound, it is speech vajra; from the aspect of emptiness, it is mind vajra; from the aspect of bliss, it is quality vajra; and from the aspect of compassion engaging with ignorant beings, it is action vajra. Through faith, one expands all the deities, and thus the clear appearance of that and that form will arise. Thus, without being examined by conceptual thought, the previous deities will spontaneously become subtle and numerous. The third is that, for that which has thus become manifest, one also performs the expansion of body, speech, and mind. That is, each of the five aspects of the five wisdoms of the five families—the appearance of each of those is body, experiencing that appearance with awareness is speech, and abiding in its inexpressible, non-conceptual nature is mind. By expanding and meditating in this way, it becomes even more numerous and subtle than before, reaching the limit of atoms, the samadhi of the deity's form, and so on.