Chinese
的显现真实地证悟，这些也只是信心的差别，并非十方的一切显现都如此转变。只是自身，或者外境的一个事物等，无论专注于什么，都会如此转变。第四是，对所有这些，以俱生乐自然显现为空性来印持，即使本尊的显现没有消失，也会变得像微尘一样极其微小，就像阳光中的微尘融入虚空一样，显现为空性一味的体性，这是成为同一种类的意思。如此，诀窍中说，观修百尊、五尊、三尊和一尊等，是随顺身远离的观修方式。对它信解为真实身远离的生起次第，就成为引生身远离证悟的方法。这些后面的身远离，有的只是修身远离而达到究竟，大多数是与将要讲解的金刚念诵等混合修持，从而达到究竟。第四是，不需要抛弃，如果想，能同时做到因——乐空和果——本尊二者，想要什么就能成办什么。如果想快速，也能在一瞬间从乐空的体验中生起本尊，无论专注于什么，都能做到从一个粗大的本尊，显现出无量微细的本尊，并观想融入乐空之中，那就能随心所欲，想什么就能成办什么。现在应该分析一下这个。有些人认为身远离有生起次第和非生起次第两部分。将剩余的供品收摄于自身，以及身坛城等，是生起次第的身远离。圆满次第的身远离是此时所说的，即使圆满次第的智慧身没有真实成就，但以明点将气融入中脉的安乐是圆满次第，因此从那产生的这个也是圆满次第，这样解释的话，圆满次第的说法没有太大矛盾，但是，将身坛城等认为是身远离，除非是凭空捏造新的术语，否则与五次第和《集密意续》中所说的真实身远离和随顺身远离都不相符。如果那些是身远离，那么生起次第的念诵
English
The appearance is truly realized. These are only differences in faith, and not all appearances in the ten directions change in this way. Whether it is just oneself or an external object, whatever one focuses on, it will change in that way. Fourth, for all of these, sealing with the co-emergent bliss naturally appearing as emptiness, even if the appearance of the deity does not disappear, it will become extremely small like dust particles, just like dust particles in sunlight merging into the void, appearing as the nature of one taste of emptiness, which means becoming the same kind. Thus, in the instructions, it is said that meditating on hundreds of deities, five deities, three deities, and one deity, etc., is a way of practicing that follows physical isolation. Believing that it is the generation stage of the actual physical isolation becomes a method of inducing the realization of physical isolation. These later physical isolations, some are perfected by only meditating on physical isolation, and most are perfected by meditating in combination with the vajra recitation etc. that will be explained. Fourth, there is no need to abandon, and if desired, one can simultaneously achieve both the cause—bliss and emptiness—and the result—the deity. Whatever one wants, one can accomplish. If one wants to be fast, one can also arise as a deity from the experience of bliss and emptiness in an instant. Whatever one focuses on, one can manifest countless subtle deities from one coarse deity, and contemplate them dissolving into bliss and emptiness. Then one can do as one pleases and accomplish whatever one wants. Now, this should be analyzed. Some people think that physical isolation has two parts: the generation stage and the non-generation stage. Gathering the remaining offerings into oneself, and the body mandala etc., are the physical isolation of the generation stage. The physical isolation of the completion stage is what is being discussed here. Even if the wisdom body of the completion stage is not actually achieved, the bliss of dissolving the winds into the central channel with bindus is the completion stage. Therefore, since this arises from that, it is also the completion stage. If explained in this way, there is not much contradiction in the explanation of the completion stage. However, considering the body mandala etc. as physical isolation, unless one coins new terms out of thin air, it does not correspond to either the actual physical isolation or the following physical isolation described in the Five Stages and the Condensed Practice. If those are physical isolation, then the recitation of the generation stage
Chinese
再者，如将正远离，以及增上缘光明摄集和坛城近摄等，归为心远离和光明，或者将最初之怙主生起等，归为幻身和双运，则有太过之嫌。而且，如果那样，则生起次第也有五次第，五次第的顺序也有错乱的太过。因此，不仅是身远离，甚至尚未修习密咒之真实性的语远离以下，由于有相且随分别念之作用而行止，故从体性而言属于生起次第。其他口诀所出的四轮拙火等一切有相之圆满次第，皆是如此。将这些称为甚深生起次第和有相圆满次第，而安立两种次第之名，是因为了知自性为生起次第，并且对圆满次第有极大助益，以及对于生起圆满次第之智慧，能作不共之因的作用，故安立为二。譬如，国王之子，若作婆罗门之仆人，彼虽是国王之种姓，然其一切行为皆是婆罗门之行为，故其所作皆变为婆罗门所作一般。因此，《集学论》中说，圆满次第之真实，乃至心远离以上，以及说语远离已超出起次第之境，二者并不相违，因为语远离有是否为真实圆满次第二者。无杂之唯一圆满次第，是心远离以上，而语远离乃至有相之间，也广为人知是生起次第，并非一切人所共知之忆念，也不是分别念瑜伽士之行境，意即未趋向彼方之义。能够专注密咒之真实性的语远离，则安立为圆满次第之真实道。那么，身远离和语远离二者，同样是有相之圆满次第，而语远离之有相并非生起次第之境，身远离却说是与生起次第共同，这是什么意思呢？身远离是细微明点达到究竟的自力稍微生起，也有由生起次第所引导之圆满次第，或者由分别念瑜伽所引导之圆满次第。
English
Furthermore, considering the correct isolation, the gathering of luminosity through enhancing conditions, and the near-gathering of mandalas, etc., as mind isolation and luminosity, or considering the generation of the primordial protector, etc., as illusory body and union, would be an overreach. Moreover, if that were the case, then the generation stage would also have five stages, and the order of the five stages would also be confused. Therefore, not only body isolation, but even speech isolation below the level of not having cultivated the reality of mantra, belongs to the generation stage in essence because it is with signs and follows the activity of conceptual thought. All the well-known completion stages with signs, such as the inner heat of the four chakras arising from other instructions, are like that. The reason for naming these as profound generation stage and completion stage with signs, giving them names for both stages, is that one realizes their own nature as the generation stage, and they greatly benefit the completion stage, and they perform the function of an uncommon cause for generating the wisdom of the completion stage, so they are named as two. For example, if a son of a king becomes a servant of a Brahmin, although he is of the royal lineage, all his actions are the actions of a Brahmin, so his actions become like those done by a Brahmin. Therefore, in the Compendium of Trainings, there is no contradiction between saying that the actual completion stage is up to and including mind isolation, and saying that speech isolation is beyond the scope of the generation stage, because speech isolation has both whether it is the actual completion stage or not. The single, unmixed completion stage is up to and including mind isolation, and even speech isolation with signs is widely known as the generation stage, and it is not a shared memory known to everyone, nor is it the object of practice for yogis of conceptual thought, meaning that it has not gone in that direction. Speech isolation that can focus on the reality of mantra is established as the actual path of the completion stage. So, if both body isolation and speech isolation are equally completion stages with signs, why is it said that speech isolation with signs is not the object of the generation stage, and that body isolation is common with the generation stage? Body isolation is when the subtle bindu has reached its ultimate limit and a slight spontaneous force arises, and there is also a completion stage led by the generation stage, or a completion stage led by the yoga of conceptual thought.
Chinese
称之为“玛”。因此，它成为了分别念瑜伽士的修行之处。即使是专门将身体置于寂静处进行禅修的时候，如果分别念瑜伽达到圆满，也不需要努力修持，身体的寂静自然而然地产生。不仅如此，安乐和本尊身相的体验，微细的生起次第，比分别念瑜伽更好更殊胜，虽然观修方法没有出现不同的差别，但就像从生起次第中取出一些单独修持一样。语寂静在观修的差别上也大不相同。即使生起次第达到圆满，如果不使劲用功努力修持，也不会有生起次第和身寂静的顺带引导。因此，关于身寂静、生起次第、山间闭关，以及认为二者是一体还是非一体的各种观点，如果理解了这个要点，就不会在某个方面产生矛盾。正如大多数人所说的那样，如果不区分实有和假有，那么身寂静和语寂静的所有次第都不会被归纳到生起次第中，而是归纳到圆满次第中。还有，正如格蓝擦擦等一些人的观点那样，在《行集》中说，圣者在百族圆满之后，必须进入语寂静。并且认为禅定越来越好时，迎请越来越多的本尊是合理的，因此将百族最终归纳为一个，这只是说法的顺序而已。在禅修的时候，与此相反，似乎有人认为并说最终必须送到百族。但事实并非如此，在五族、三族、一族等之间，本尊的显现并没有减少，其他的教诲就像上面所说的有更多的法一样。而且在《行集》中也清楚地说明了先了解前面的，再学习后面的方法，这才是事物的顺序，而不仅仅是说法的顺序。据说在熟悉百族之后才进入语寂静，百族是象征，也有无量的种族。只要扩展的这个相同点达到圆满，仅仅修持身寂静就足够了。因此，身寂静是外在的真实次第，虽然这些剩余的都是身寂静的瑜伽，但仅仅通过身寂静很难获得，因此很多都不能转变为身寂静的次第。
English
It is called "Ma." Therefore, it becomes the practice place for yogis of conceptualization. Even when specifically placing the body in solitude for meditation, if the yoga of conceptualization is perfected, there is no need to strive for practice, and the solitude of the body arises naturally. Moreover, the experience of bliss and the deity's form, the subtle generation stage, are much better and more excellent than the yoga of conceptualization. Although there is no difference in the method of contemplation, it is like taking some parts from the generation stage and practicing them separately. The solitude of speech also differs greatly in the difference of contemplation. Even if the generation stage is perfected, if one does not exert effort and strive to practice, there will be no incidental guidance of the generation stage and the solitude of the body. Therefore, regarding the various views on body solitude, generation completion, mountain retreats, and whether they are considered one or not one, if this key point is understood, there will be no contradiction from one aspect. As most people say, if reality and imputation are not distinguished, then all the stages of body solitude and speech solitude are not included in the generation stage but are included in the completion stage. Also, according to the views of some such as Glen Tsatsal, it is said in the "Compendium of Conduct" that after a noble one has perfected the hundred families, they must enter speech solitude. And thinking that it is reasonable to invite more and more deities as the samadhi becomes better and better, therefore, summarizing the hundred families into one in the end is just the order of speaking. During meditation, on the contrary, it seems that some people think and say that one must ultimately send it to the hundred families. But this is not the case. Between the five families, three families, one family, and so on, the appearance of deities has not decreased, and the other teachings are like having more Dharma as mentioned above. Moreover, in the "Compendium of Conduct," it is also clearly stated that one should learn the later after knowing the former, which is the order of things, not just the order of speaking. It is said that one enters speech solitude after becoming familiar with the hundred families. The hundred families are symbolic, and there are also limitless families. As long as this same point of expansion reaches perfection, it is sufficient to meditate on body solitude alone. Therefore, body solitude is the actual external stage, and although these remaining ones are the yoga of body solitude, it is mostly difficult to obtain through body solitude alone, so many cannot be transformed into the stage of body solitude.
Chinese
大部分通过与金刚诵一起禅修而逐渐成就，大秘密一类和金刚诵圆满是同时的。因此，在次第的场合，对百种姓和语寂静作次第。现在为了此处所需，将蕴界百种姓的名称以总集的方式连缀起来：能作非能作与形状，以及自他安置处，颜色形体与光芒，是色蕴五种。紧挨着的感受与舍受，以及涎风感受与苦乐感受，是感受五种。双足意识、不动意识、不移意识，四足、无足、多足意识，是意识五种。意的行蕴从身、界三种中，语和解脱的业，是行蕴五种。身、眼、耳、鼻、舌，是识蕴五种。粪便、肠子、胆汁以及心脏，头发和骨头、大便、肝脏、心脏，汗毛和指甲、脓和血和心脏，牙齿和皮肤、肉和心脏认为是，筋、肉和肋骨称为心脏，这些是内部的地界五种。身体、殊胜山、须弥山、赡部洲、牛饮洲，不悦耳的声音，是外部的地界五种。包括尿液、眼泪在内的涎，尘土和血和鼻涕是内部的水。大海、河流、小溪、河水，水池、水坑是外部的水界。心脏、头、肚脐的火热，肢体、胃的温度是内部的火。常燃的石头之火，火镜所生的，木柴所生的森林之火是外部的火。命气、遍行气、下泄气、上行气，以及不衰减，是内部的五种风。东方和上方、南方、西方、北方是外部的。内外相合认为是二十种。虚空不是粗大的元素所以舍弃。这暂时是与经部相符，但并非完全不认为是元素。