English
It means accomplishment. It is not that there is no body at the time of the light of the path of seeing. Therefore, it is said that the illusory body completely dissolves into the light, which means that all the aggregates and elements contained in the coarse body on which the illusory body depends dissolve, and all the appearances of the three realms of samsara mixed on the illusory body completely dissolve. The yogi himself also abides in the bliss that arises simultaneously with the light of meaning, which is equal to space and without beginning or end. Therefore, it is considered that the appearance of the deity body disappears due to its power. As it is said in the Explanatory Tantra Vajra Garland: "What is the characteristic of the Buddha's body? It is said in the conventional truth that it is the transformation of the complete means, and it is purified in the light." As it is said, the body that gradually increases in the illusory body, its nature or characteristics are Buddha, and it is no different from the union body. However, it is defiled by the appearance of the three realms of samsara, like gold covered by black dirt. If it is washed and purified in the light, it will be transformed into the complete yoga union. It is also said: "Except for my great blessing, there are no other treasures here. Like a jewel refined by fire, its nature is pure light." It is also said that at the time of seeing the path, the meaning of light is first obtained. If the continuity of the previous illusory body has ceased, and the union body arises when rising from the light, then it is very inconsistent with the metaphor of a jewel refined by fire. In addition, if it is divided very carefully, the body of the union of learning is not only the nature of light, nor is it only the appearance of Dharma. Although it is covered by the appearance of cognitive obscurations, it is extremely pure compared to the former, without defilement, and is said to be the nature of the nature of light. At this time, Lotsawa Zhonnu Pal of Reting said: When practicing the stages of manifestation, at the tip of the secret place, relying on the material bindu, taking desire as the path, relying on the karma mudra, is the stage of manifestation; at the tip of the heart, relying on the mantra bindu, taking hatred as the path, the wisdom of pill scattering
Chinese
关于手印的次第，据说需要三种，即依赖于脐轮和面部鼻尖的气息明点，作为愚痴之道的风息，以及拙火瑜伽大手印的次第。这与时轮金刚中所说的三种手印相符。虽然似乎将此地被称为大手印六法的诀窍纳入了意图的最终目标，但并不需要分别作为三种毒药的对治方法。即使需要，后两者也极不确定是那样的，并且也不需要对它们分别确定不同的观修对象。金刚念诵被说成是成就意义的光明，但不仅仅是依赖于面部鼻尖的金刚念诵。因为它是使身语意三者反复进入光明的名称，所以那种说法也是因为没有看到底蕴。乍一看似乎深奥广博，但实际上如果仔细考察，就会发现是无法考察的。因此，事业手印和禅定二者在修行时合为一体，并非不同。一般来说，将其他续部中所说的智慧手印和空色大手印二者加在一起，在圣者传承的这个体系中，似乎称之为意之明妃和位于心间的智慧手印。关于禅定二者的比喻是：就像对着镜子吹气，颜色变化从边缘向中心聚集，然后消失并融入一样，瑜伽士，也就是幻身，也依赖于两种禅定，反复进入真实的究竟。其中，镜子是以光明次第净化污垢的基础，仅仅是幻身的本尊形象的比喻。气息变成灰色的颜色，是与三界轮回的心理现象混合并覆盖的比喻。它向中心聚集并消失，是先净化容易净化的，像在中心一样，细微且难以净化的，从后到后逐渐净化的比喻。《集学论》中说：就像河流或水槽中的水，聚集在无垢之处一样，瑜伽士应当时常思维，逐渐地摧毁它。就像气息逐渐耗尽镜子一样，也应该观察。在这个行为的次第中，完全执持也是如此真实。
English
Regarding the stages of mudras, it is said that three are needed: relying on the wind bindu at the navel and the tip of the nose, the wind that is the path of ignorance, and the stages of the Great Seal of Tummo Yoga. This is in accordance with the three mudras spoken of in the Kalachakra. Although it seems that the instructions known as the Six Dharmas of the Great Seal in this region have been incorporated into the ultimate goal of intention, it is not necessary to separately counteract the three poisons. Even if it is necessary, it is very uncertain that the latter two are like that, and it is not necessary to separately determine many different objects of meditation for them. Vajra recitation is said to accomplish the luminosity of meaning, but it is not just the Vajra recitation that relies on the tip of the nose. Because it is the name for repeatedly entering the luminosity of body, speech, and mind, that explanation is also because the foundation has not been seen. At first glance, it seems profound and extensive, but in reality, if examined carefully, it is something that cannot be examined. Therefore, the action seal and meditation are combined into one during practice and are not different. In general, adding together the wisdom seal spoken of in other tantras and the empty form Great Seal, in this system of the Noble Tradition, it seems to be called the Mind's Consort and the Wisdom Seal located in the heart. The example of the two meditations is: just as when breath is blown on a mirror, the color changes and gathers from the edges to the center, then disappears and dissolves, so too, the yogi, that is, the illusory body, also relies on the two types of meditation and repeatedly enters the true ultimate. Among them, the mirror is the basis for purifying defilements through the stages of luminosity, and is merely an example of the deity image of the illusory body. The breath changing to a gray color is an example of mixing with and covering the mental phenomena of the three realms of samsara. It gathering and disappearing into the center is an example of purifying what is easy to purify first, and like what is in the center, purifying what is subtle and difficult to purify from later to later. The Compendium of Practice says: Just as the water of a river or trough gathers in a stainless place, the yogi should always contemplate gradually destroying it. Just as the breath gradually exhausts the mirror, it should also be observed. In this sequence of actions, holding it completely is also so true.
Chinese
常。如是对于圆满和消散二者，分别宣说了譬喻。圆满和五次第相似，然而五次第中，因为是二者的共同教授，所以只将幻身与垢染相合。而此处，对于自宗所显现的幻身，必须与自相续所摄的蕴、界、轮回的心识显现的遮蔽相合。其究竟的意义是，被业、风、分别念等所遮蔽之义。又，消散的譬喻是，如同池塘中只有一点点水，在其中放入冰雹，冰雹也会融化一样。器情世间显现隐没，成为仅仅是乐空的景象之时，再次自己的身语意三门也融入乐空之中。这些各自之中，身语意金刚的圆满和消散是，根本续第十一章中说：于佛坛城中央住，于自身上作明现，于心间思维嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），于咒上修持诸识。于止息金刚自性中，何时于彼生变化，一切佛陀之胜者，如意具德如是成。于佛坛城中央住，不动金刚极修持，于心间思维吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），心即安住于明点中。于佛坛城中央住，无量寿佛极修持，于心间思维阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），安住金刚明点之中。此乃誓言中之胜，修持不坏金刚三，止息誓言即智慧，成就佛陀之悉地。于金刚虚空中央住，当修光明之坛城，身语意上嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），思维彼即住于劫。于金刚虚空之界住，当修持法之坛城，身语意上阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），思维彼即住于劫。于金刚虚空之界住，当修金刚之坛城，身语意上吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），思维彼即住于劫。薄伽梵以金刚三之分别誓言如是宣说。身语意金刚之，瑜伽于此成办后
English
Constantly. Thus, for both the completion and dissolution, separate metaphors are spoken. Completion is similar to the five stages, however, in the five stages, because it is a common teaching for both, only the illusory body is combined with defilements. Here, for the illusory body that appears on the basis of one's own system, it is necessary to combine it with the obscuration of the aggregates, elements, and samsaric mind appearances gathered by one's own continuum. The ultimate meaning of this is that it is obscured by karma, wind, and conceptual thoughts. Furthermore, the metaphor for dissolution is like pouring a lump of hail into the middle of a pond where there is only a little water, and the hail also melts there. When the appearances of the container and its contents subside and become a mere state of bliss and emptiness, then one's own body, speech, and mind also dissolve and merge into bliss and emptiness. Among these, the completion and dissolution of the three vajras of body, speech, and mind are: From the eleventh chapter of the Root Tantra: "Residing in the center of the Buddha mandala, Place the manifestation on my body, Think of the letter OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) in the heart, Meditate on the various consciousnesses on the mantra. In the nature of the Vajra of Cessation, Whenever birth changes in that, The supreme of all Buddhas, Will become like the wish-fulfilling glorious one. Residing in the center of the Buddha mandala, Intensely meditate on the Immovable Vajra, Having meditated on the letter HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart, Place the mind as having become a bindu. Residing in the center of the Buddha mandala, Intensely meditate on Amitayus, Having thought of the letter AH (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) in the heart, Place it as having become a vajra bindu. This is the supreme of vows, Meditating on the three indestructible vajras, The vow of cessation is wisdom, Buddhahood will be attained. Residing in the center of the vajra sky, One should meditate on the mandala of clarity, On body, speech, and mind, the letter OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Thinking of that, one will abide for an eon. Residing in the sphere of the vajra sky, One should meditate on the mandala of dharma, On body, speech, and mind, the letter AH (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Thinking of that, one will abide for an eon. Residing in the sphere of the vajra sky, One should meditate on the vajra mandala, On body, speech, and mind, the letter HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Thinking of that, one will abide for an eon." The Bhagavan thus spoke with the conceptual vow of the three vajras. After the yoga of body, speech, and mind vajra is accomplished here
English
Kyi. Whether reading or contemplating, it will become like Vajradhara. As it is said, it is taught. In this regard, the words and meanings of the Compendium Tantra, just as they are, are mostly related only to the generation stage. Clear words that directly show the completion stage are few. Therefore, the emphasis on these words in the Lamp Illuminating is mainly to clarify the gathering and dispersing stages of the generation stage, while the subsequent absorption during the stage of clear light is meant to be understood implicitly. That is, the mandala of the Buddha is all that is knowable, and its center is the nature of what is knowable. Placing the bodies of all sentient beings on one's own body, blending the bodies equally, and visualizing Vairochana. In the heart, visualize the wisdom being Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), and within it, visualize the samadhi being. From the holding stage, visualize the diamond clear light that prevents subsequent absorption. And, blending the minds of sentient beings with one's own mind, visualize Akshobhya, the wisdom being Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and the samadhi being bindu. Similarly, blending the speech of beings with one's own speech, visualize Amitabha, the wisdom being Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and visualize the samadhi being vajra bindu. Body, speech, and mind are the letter Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Visualizing all three realms as a triple being. In a symbolic way, the gathering and dispersing stages of the generation stage are like that. The definitive meaning of these is to see oneself and the bodies of the three realms as illusory bodies, which is the meaning of the bodies becoming one. The wind that generates the appearance of the body dissolves into the central channel, thereby generating the wisdom of the three appearances, which is the meaning of visualizing Vairochana. Moreover, since there is the wisdom of the dissolution of the three subtle and gross winds, it is a triple being. Since this sequence precedes and ultimately dissolves into clear light, it is the collection of the holding stage and subsequent absorption, which is the gathering and dispersing stage of the body vajra. Similarly, the wisdom of the mind vajra Akshobhya is the wind that dissolves into the cause of subtle thoughts. The wisdom of the speech vajra Amitabha is the wind that dissolves into the basis of speech. In terms of definitive meaning, it is generally like that, but its meaning ultimately comes down to the wind that is united with the white element, causing the appearance of the body.