Chinese
禅修是，被显示为一切如来之微尘所成就之自性。如是宣说，故宣说众多其他寂静之理，实无意义。第二，若分此身寂静，则有四种，即：圣种百尊之身寂静，及彼种五之身寂静，秘密种三之身寂静，大秘密种一之身寂静。第一者，五蕴、四大、内六处、外五境，此二十者，即毗卢遮那等五部，及佛眼等四母，地藏至文殊之六菩萨，色金刚母等五明妃，于一一者，分毗卢遮那之毗卢遮那至触金刚母之毗卢遮那等为五部，故为百。每一尊亦有五部，故未确定五部之部与有部，如是宣说。第二者，毗卢遮那与宝生与无量光与不空成就与不动之二十部众，每一组皆显示为地界至识界之部，而作五部。即百部亦显示为五界之部，而摄于彼等之部中。第三者，彼摄为五部者，亦变为三金刚，如是，宝生为身金刚，不空成就为语金刚，第六部摄于意金刚之中，彼三者亦合于自之身语意三之自性中。第四者，三金刚亦摄于大秘密金刚持之身语意中，而收摄为一部。第三，此处寂静处之百五身等，仅观彼等为彼等本尊之自性，及证悟空性之所取相显现为彼等本尊，及非由风融入所生之乐空，证悟空性显现为本尊之相，生起次第之道亦有众多，且于座间前后，亦观一切所显现皆为金刚持之相，已修习生起次第之道，且于芥子许之明点中，亦有三十二尊之能依与所依之坛城，圆满之等持极为稳固，此为第一阶段。
English
Meditation is shown as the very nature accomplished from the atoms of all Tathagatas. Thus it is said, so explaining many other ways of solitude is actually meaningless. Second, if this bodily solitude is divided, there are four types: the bodily solitude of the holy hundred families, and the bodily solitude of those five families, the bodily solitude of the secret three families, and the bodily solitude of the great secret one family. The first is the five aggregates, the four elements, the six internal sense bases, and the five external objects, these twenty, namely the five families such as Vairochana, and the four mothers such as Buddha Eye, the six Bodhisattvas from Ksitigarbha to Manjushri, and the five vidyādharī such as Vajradhātu, for each one, dividing Vairochana's Vairochana to the touch Vajradhātu's Vairochana etc. into five families, thus it is a hundred. Each deity also has five families, so it is taught that the family of the five families and the possessor of the family are not determined separately. The second is Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Akshobhya's twenty retinues, each group is shown as the family of the earth element to the consciousness element, and made into five families. That is, the hundred families are also shown as the families of the five elements, and gathered into the families of those. The third is that those gathered into five families also transform into three vajras, like this, Ratnasambhava is the body vajra, Amoghasiddhi is the speech vajra, and the sixth family is gathered into the mind vajra, those three also gather into the nature of one's own body, speech, and mind. The fourth is that the three vajras are also gathered into the body, speech, and mind of the great secret Vajradhara, and collected into one family. Third, here, those hundred and five bodies etc. of the place of solitude, just meditating on them as the nature of those deities, and the apprehended aspect of realizing emptiness appearing as those deities, and the bliss of melting not arising from the absorption of wind, realizing emptiness appearing as the form of the deity, there are also many paths of the generation stage, and in between the sessions, also meditating on everything that appears as the form of Vajradhara, having already trained in the path of the generation stage, and even within a mustard seed-sized bindu, there is also the complete mandala of the dependent and the depended of the thirty-two deities, the samadhi that is extremely stable, this is the first stage.
Chinese
因此，已经修习完毕。据说在生起次第粗细二者都圆满之后，要修习身远离，这是指圆满次第的身远离，而不是生起次第的身远离。对于后者，如果没有像以前一样修习微细，在由气融入而生起的俱生之后，将一切显现都观想成它的幻化和本尊，那么就无法从生起次第的道中提取任何益处。因为圆满次第的智慧身本尊的生起，是身远离的本尊观修所没有的；而且，通过在圆满次第中已经生起俱生的方式来观想本尊也是没有的。因此，要知道像之前所说的那样修习微细，是将气融入中脉的命勤。修习它之后，引生圆满次第的俱生，然后修习身远离，这是绝对必须做的。这里，身远离在入定中修习的方法，是像之前所说的那样，在获得上降和下住的俱生喜乐之时，忆念空性的见解，并修持乐空无别。身远离在后得中修持的方法是，一般来说，如果生起俱生喜乐，那么在从它升起的时候，会有一种境相显现为安乐。特别是，像之前所说的那样，将俱生喜乐的乐空双运在入定中修持之后升起的时候，即使是自发地也会有境相显现为安乐，但仅仅这样是不够的。在后得的时候，忆念入定的乐空，然后用它来扩展境相并进行观修，那么安乐就会变得特别炽盛。这样做的具体方法是，在气融入之后直到再次升起之前，在修持俱生本身的最后，气开始涌动并升起的时候，从俱生的光明状态中突然显现为金刚持父尊和母尊的身相，并且断定自己和他人的所有法，都没有以自己的体性而成立的丝毫自性。虽然有各种各样的有法，但要确定它们在无自性方面没有差别。那时，要将以彼方式存在的体性自性空性，看作是显现为各种不同有法形象的空性的变幻，即多即一，一
English
Therefore, it has been practiced completely. It is said that after both the coarse and subtle stages of the generation stage have been perfected, one should practice the isolation of the body, which refers to the isolation of the body in the completion stage, not the isolation of the body in the generation stage. For the latter, if one does not, as before, practice the subtle and, after generating the co-emergent arising from the dissolution of the winds, contemplate all appearances as its manifestations and as deities, then one will not be able to extract any benefit separate from the path of the generation stage. This is because the arising of the wisdom body deity of the completion stage is not present in the deity contemplation of the isolation of the body; moreover, contemplating as a deity through the means of having already generated the co-emergent in the completion stage is also not present. Therefore, knowing that practicing the subtle as previously explained is the life force that gathers the winds into the central channel, one must definitely practice it and then draw forth the co-emergent of the completion stage and then practice the isolation of the body. Here, the method of practicing the isolation of the body in equipoise is, as previously explained, when one obtains the bliss of the co-emergent of the descending and abiding, one should remember the view of emptiness and cultivate the inseparability of bliss and emptiness. The method of cultivating the isolation of the body in post-meditation is, in general, if the co-emergent bliss arises, then at the time of rising from it, there will be an appearance of objects arising as bliss. In particular, as previously explained, when one rises from cultivating the union of bliss and emptiness of the co-emergent in equipoise, even spontaneously there will be an appearance of objects arising as bliss, but that alone is not sufficient. In the subsequent time, remembering the bliss and emptiness of equipoise, and then expanding the appearance of objects with it and meditating, then the bliss will become especially blazing. The specific method of doing this is that after the winds have dissolved and until they rise again, at the end of cultivating the co-emergent itself, when the winds begin to stir and rise, suddenly arise from the state of the co-emergent luminosity into the form of Vajradhara father and mother, and determine that all phenomena of oneself and others do not have even a particle of inherent existence established by their own nature. Although there are various different entities, one must ascertain that they have no difference in terms of lacking inherent existence. At that time, one should view the emptiness of the nature of reality as the transformation of emptiness appearing as various different forms of entities, that is, many as one, and one.
Tibetan
དུ་མར་ཤར་བའི་ཚུལ་ལོ། །དེ་ལྟར་སྟོང་པའི་རྣམ་འགྱུར་ཡིན་ན་རང་རྒྱུད་ཀྱི་བདེ་བས་དེ་རྟོགས་པ་ན། ཆུ་ལ་ཆུ་བཞག་པ་བཞིན་དུ་རོ་གཅིག་ཏུ་སོང་བར་མོས་པ་བྱེད་དགོས་པས། མོས་པའི་དབང་གིས་བདེ་བའི་རྣམ་འགྱུར་དུ་ཡང་བསྒོམ་པར་བྱའོ། །དེ་ལྟ་ན་ཕྱི་ནང་གི་ཆོས་ཅན་ཐམས་ཅད་བདེ་བ་ཆེན་པོའི་རྣམ་རོལ་དུ་བལྟ་བ་ལ་དང་པོར་བསླབ། དེ་བརྟན་ནས་བདེ་བའི་རྣམ་རོལ་དུ་ཤར་བ་ཐམས་ཅད་ཀྱང་རྡོ་རྗེ་འཆང་དུ་འཆར་བ་ལ་བསླབ་པར་བྱའོ། །མཉམ་གཞག་གི་ལུས་དབེན་ལ་ལྷའི་ཞལ་ཕྱག་གི་རྣམ་པ་སྒོམ་པ་མེད་ཀྱང༌། ལྷན་སྐྱེས་ངེས་དོན་གྱི་ལྷ་ཡིན་པས་དེ་བསྒོམས་པས་ཐ་མལ་གྱི་ཞེན་པ་འགོག་པའི་ལྷར་སྒོམ་པ་མེད་པ་ནི་མིན་ལ། རྗེས་ཀྱི་དུས་སུ་དང་པོར་ལྷན་སྐྱེས་ཀྱི་རྣམ་རོལ་ཙམ་དུ་བལྟ་བ་ལ་ཡང་ལུས་དབེན་གྱི་དོན་མེད་པ་ཡང་མིན་ནོ། །ཐེག་པ་བླ་ན་མེད་པ་འདི་ལ་རིམ་པ་དང་པོར་གང་སྣང་ཐམས་ཅད་ལྷར་འཆར་བ་ཞིག་དགོས་པ་བཞིན་དུ། རིམ་པ་གཉིས་པར་གང་སྣང་ཐམས་ཅད་བདེ་བ་འབར་བའི་གྲོགས་སུ་འགྲོ་བ་ཅིག་དགོས་པ་ལ། ལུགས་འདི་ལ་ནི་ལུས་དབེན་ནས་དེ་སྒྲུབ་པ་ཡིན་པས་གནད་ཤིན་ཏུ་ཆེ་སྟེ་རྒྱས་པར་རིམ་ལྔ་གསལ་སྒྲོན་དུ་བཤད་ཟིན་ཏོ། །དེ་ལྟར་མཉམ་རྗེས་སུ་བསྐྱངས་པའི་མཐར་སླར་ཡང་འོག་སྒོའི་ཕྲ་མོ་བསྒོམས་ལ་ལྷན་སྐྱེས་གཉིས་བསྐྱེད་དོ། །དེ་སྐྱེས་པ་དང་ཡང་སྔར་བཞིན་མཉམ་རྗེས་སུ་བསྐྱང་བ་སྤེལ་མར་བྱའོ། །དེ་ལྟར་ ནུས་པ་བྱུང་ན་མཚམས་འདི་ནས་ཀྱང་སད་དུས་ཀྱི་དགེ་སྦྱོར་གྱི་གནད་ཀྱིས་གཉིས་དང་རྨི་ལམ་དང་བསྲེ་བ་རྣམས་བྱས་པས་ཆོག་གོ། དེ་ལ་རྨི་ལམ་གྱི་སྒྱུ་ལུས་ལ་སོགས་པའི་སྒྱུ་ལུས་རྗེས་མཐུན་པ་བྱུང་ཡང༌། གང་ཤར་ཐམས་ཅད་ལྷར་སྒོམ་པའི་ལུས་དབེན་དང་མི་གཅིག་གོ། བསྐྱེད་རིམ་ཕྲ་རགས་ཐམས་ཅད་བརྟན་པར་མ་བྱས་པ་ལའང་རླུང་འདུས་པ་ལས་དགའ་བཞི་སྐྱེ་བ་འབྱུང་ཡང༌། རིམ་པ་དང་པོ་བརྟན་པར་བྱས་པ་ལ་འབྱུང་བ་འདྲ་བའི་ལྷན་སྐྱེས་སྐྱེ་མི་ནུས་པའི་ཁྱད་པར་ཡང་ཤེས་པར་བྱའོ། །རླུང་ཐིམ་པ་ལས་བྱུང་བའི་བདེ་ཆེན་སྐྱེད་མི་ནུས་ཀྱང༌། ཞུ་བདེ་སྐྱེད་ནུས་ན་ནི་དེའི་སྟེང་ནས་བསྒོམ། དེ་ཡང་མེད་ན་དགེ་སྟོང་སྦྱོར་ཚུལ་ལ་སོགས་པའི་གོ་བ་ལེགས་པར་བཙལ་ནས། བློས་ཡང་ནས་ཡང་དུ་དེའི་ཕྱོགས་བཟུང་བའི་གོ་བའི་སྟེང་ནས་ཀྱང་བསྐྱངས་ལ། ལམ་འདིའི་རིགས་ཀྱི་ནུས་པ་ཐུན་མོང་མ་ཡིན་པ་བརྟས་པར་བྱའོ།། ༈ །།གཉིས་པ་ངག་དབེན་གསུང་རྡོ་རྗེའི་ཏིང་ངེ་འཛིན་ལ་བསླབ་པ་ནི། ལུས་དབེན་དང་ངག་དབེན་གཉི
Chinese
以多种方式显现之理。如果那样是空性的显现，那么以自续的乐来证悟它时，必须生起如水入水般融为一体的胜解。以胜解的力量，也要修习为乐的显现。那样的话，首先要学习将内外一切法都视为大乐的游舞。那稳固之后，也要学习将显现为乐的游舞的一切都观为金刚持。虽然在入定的身远离中，没有观修本尊的面容手印等形象，但因为是俱生义的本尊，所以修习它并非没有观修作为遣除庸俗执着的本尊。在后来的阶段，即使只是观为俱生的游舞，也不是没有身远离的意义。正如这无上瑜伽续中，第一步需要将一切显现都观为本尊，第二步需要将一切显现都作为炽燃之乐的助伴一样。因为此派系是从身远离来成办它的，所以要点极为重要，在《五次第明灯论》中已广说。那样在修习入定和出定之后，再次修习下门的细微，生起俱生二智。生起之后，也如先前一样，交替修习入定和出定。那样如果生起能力，从这个阶段也可以用醒时的善行要点与二取和梦结合等来做就可以了。其中，即使生起与梦的幻身等同类的幻身，也与将一切显现都观为本尊的身远离不同。即使没有稳固粗细一切生起次第，也会从气融入而生起四喜，但也要知道，与稳固第一次第后生起的相似俱生喜的差别。即使不能生起从气融入而生起的大乐，如果能生起融乐，那就从那上面修习。如果那也没有，就要好好寻求善空双运等道理的理解，从心中反复执取那方面的理解之上来修习，使此道类的殊胜能力稳固。༈ །།第二，修习语远离语金刚三摩地，是身远离和语远离二者
English
The way of appearing in many ways. If that is the manifestation of emptiness, then when realizing it with the bliss of one's own continuum, one must generate the conviction of becoming one taste like water entering water. By the power of conviction, one should also meditate on the manifestation of bliss. In that case, one should first train in viewing all phenomena, internal and external, as the play of great bliss. After that is stable, one should also train in viewing everything that appears as the play of bliss as Vajradhara. Although in the body isolation of meditative equipoise, there is no meditation on the form of the deity's face and hands, since it is the innate deity of definitive meaning, meditating on it is not the same as not meditating on the deity as preventing ordinary clinging. In the later stages, even just viewing it as the play of the innate is not without the meaning of body isolation. Just as in this unsurpassed vehicle, the first step requires that all appearances be viewed as deities, the second step requires that all appearances go as friends of blazing bliss. Because this system accomplishes it from body isolation, the key is extremely important, and it has already been extensively explained in the Lamp Illuminating the Five Stages. After cultivating meditative equipoise and subsequent attainment in that way, again meditate on the subtle lower gate and generate the two innate ones. After that arises, also cultivate meditative equipoise and subsequent attainment alternately as before. In that way, if the ability arises, from this point on, it is enough to combine the key points of virtuous activity during waking hours with the two and with dreams. Among them, even if an illusory body similar to the illusory body of dreams arises, it is not the same as the body isolation of meditating on all appearances as deities. Even if the four joys arise from the absorption of the winds without having stabilized all the coarse and subtle stages of generation, one should also know the difference between the innate joy that arises similarly after stabilizing the first stage. Even if one cannot generate the great bliss that arises from the absorption of the winds, if one can generate melting bliss, then meditate on top of that. If that is also not present, then one should seek a good understanding of the method of combining virtue and emptiness, and cultivate it from the understanding of repeatedly grasping that aspect in one's mind, and stabilize the uncommon power of this type of path. ༈ །། Second, training in speech isolation, the samadhi of speech vajra, is both body isolation and speech isolation.