English
It is good as translated in the Condensed Conduct. This is merely a special liking for characteristics in the first stage, and in the second stage, it is also able to gather all the appearances of elaboration into non-appearance. This is different from the two, quiescence and insight, spoken of in other treatises. Likewise, becoming enlightened in the mandala of the clear light of suchness, the yogi should place the aggregates within it. "Desiring the fruit," and "by the yogi," and "will attain the supreme siddhi." Thus, those treatises show the way to enter the clear light at the time of the path, not at the time of the base. In the Lamp Illuminating, the explanatory tantra of the seventh chapter of the Prophecy of Intentions is quoted, and although it is not quoted here, the meaning is the same. The second is, again explaining in detail the meaning of the root tantra, saying that it is spoken of in the great yoga tantra called Vajra Garland, and one should enter into it, this is the connection. Belonging to the form aggregate is, as it says, "those belonging to the lineage of Vairochana," meaning that these belong to the lineage of Vairochana, and for others, one should also add the meaning of "belonging to the feeling aggregate," and so on. Mirror-like wisdom is, just as images appear in a mirror, all objects appear simultaneously, this is what is said in the Condensed Conduct. Form is the form of color and shape. The five aspects are, enumerating the aggregates, elements, sense bases, objects, and wisdoms one by one, and one should add them in the same way for all. If one thinks that is all, being perfectly endowed with the two wrathful ones placed on the right hand and arm, those together are the lineage of Vairochana. Likewise, it should also be said below. In the Summary, it says, "Wrath is perfectly endowed with compassion." Equality wisdom is, for beings without feet, with two feet, and so on, thinking that it is only mind, this is what is said in the Condensed Conduct. The two wrathful ones are the wrathful ones placed on the left hand and arm. The explanation of being endowed with those two, as before, one should understand for all. Individual discrimination is, the parts of phenomena are these, this is individual discrimination, this is what is said in the Condensed Conduct. Oblation eater is a synonym for the name of fire. The two wrathful ones are the two placed on the mouth and the right knee. Accomplishing activities
Chinese
成就即是圆满成就自他三门的事业，出自《行集品》。两尊忿怒尊是安置在秘密处和左膝上的两尊。上下的忿怒尊是安置在头顶和脚底的两尊，极其和包括二者，与其他场合所说的具有真实性意义相同，但包括的“包括”一词并非指触金刚。自性即是显现，指的是八十种分别自性和无分别的普遍显现三种。识蕴融入是指粗显融入显现，三种显现也依次前一个融入后一个。不仅如此，新获得的识也融入光明。显示其名称的异名是涅槃、空性以及法身，这些在续部中也有阐述。包括一词并非仅仅表示一切皆空的含义。那么，在识的场合，为什么不像其他场合一样不显示蕴等五者呢？虚空有两种，孔隙虚空是色的生处，属于第一个五蕴的场合。无为虚空不属于次第行进的范畴，所以这里没有阐述。法处蕴中间的三者已经在前面的场合阐述完毕，而虚空等无为法如前所述，因此法界未被列入融入光明的范畴。法界之智慧是，消除三垢之障，从业和烦恼中解脱，清净善与非善分别念的习气，虽然《行集品》中所说的完整内容在此处没有，但因为有完全清净业和烦恼的识，所以是完整的，而意根是三种显现，如《行集品》所说：以妙吉祥的等持为前提进行阐述，身体内显现的三种识就是意根。这样看来，上下两尊忿怒尊以及妙吉祥和不动尊等是识蕴场合融入光明的对境。那么，这里所说的眼等所净化的对境融入光明，以及如前所述的忿怒尊等诸
English
Accomplishment is the complete accomplishment of the activities of the three doors of oneself and others, as stated in the Compendium of Conduct. The two wrathful deities are the two placed at the secret place and the left knee. The upper and lower wrathful deities are the two placed on the crown of the head and the soles of the feet, and the two with "extremely" and "including" have the same meaning as what is said to be truthful in other occasions, but the word "including" does not refer to the Touching Vajra. The nature is appearance, which refers to the eighty kinds of discriminating self-nature and the three kinds of non-discriminating universal appearance. The entry into the consciousness aggregate means that the coarse appearance dissolves into appearance, and the three appearances also dissolve into the previous one in sequence. Moreover, newly acquired consciousness also enters the clear light. Showing the enumeration of its names are Nirvana, emptiness, and also the Dharmakaya, which are also explained in the Tantras. The word "including" shows that it does not only include the meaning of emptiness. Then, in the case of consciousness, why are the five aggregates not shown as in other cases? There are two kinds of space, the space of pores is the birth place of form, which belongs to the first five aggregates. Unconditioned space does not belong to the category of gradual progression, so it is not explained here. The three intermediate aggregates of the dharma-sphere have already been explained in the previous occasion, and the unconditioned dharmas such as space are as previously explained, so the dharma-realm is not counted as belonging to the category of dissolving into clear light. The wisdom of the dharma-dhatu is, the obscurations of the three veils are purified, liberated from karma and afflictions, and the habitual tendencies of virtuous and non-virtuous thoughts are purified. Although the complete content mentioned in the Compendium of Conduct is not present here, it is complete because there is consciousness that completely purifies karma and afflictions, and the mind faculty is the three appearances, as stated in the Compendium of Conduct: Explaining based on the samadhi of Manjushri, the three consciousnesses that appear within the body are the mind faculty. Thus, the two upper and lower wrathful deities, as well as Manjushri and Akshobhya, are the objects of entering the clear light in the case of the consciousness aggregate. Then, here it is said that the objects to be purified, such as the eyes, enter the clear light, and the wrathful deities as described above, such as the deities
Chinese
如果说有进入光明两种说法，那么这些是怎样的呢？对此，普通人的蕴等融入死亡光明是缺乏方便的融入方式，因此毗卢遮那佛等本尊没有融入光明的说法。因此，这是轮回者自以为是的生死相续。这里主要讲述瑜伽士的蕴等融入光明的方式，这也是通过观修三十二种所净之自性为三十二尊本尊的力量而融入光明，因此蕴等和本尊两者都被认为是融入光明。如果详细区分是这样，但如果归纳，在《行集》中说：毗卢遮那佛和宝生佛和无量光佛和不空成就佛和不动佛的部属的所修之物，依次观想融入地、水、火、风、识的五界，因此观修蕴等为三十二尊本尊，就是清净五界，然后这些逐渐融入光明，要知道是这样。为了使这样融入光明得以稳固，应当念诵这个密咒。咒语是嗡等。这在第一阶段需要口头念诵，并且仅仅对它的意义产生信仰，而在第二阶段则会显现。第二是，应当简要讲述，即知识的连接。哪里安住于圆满，就是圆满次第，就是它。这是第四种分类，其中既有生起次第的部分，也有圆满次第的部分，这是它自己的圆满次第的部分。对此，一般来说，如所说“从无始轮回以来”，这种融入的次第普通众生在死亡时也有，但是瑜伽士通过瑜伽的力量产生这样的融入次第，这是非圆满次第者所没有的。从“对此”到“要知道”之间是连接，虽然出现“色蕴”，但应当理解为毗卢遮那佛等融入光明的征兆，通过下面的三个来了解。色蕴融入的征兆是：所有肢体都比以前变细，身体变得虚弱，并且变得没有力量。征兆是，与所有（蕴）相联系。如镜般的智慧融入时，变得不明显，非常……
English
If it is said that there are two kinds of entering into luminosity, then how are these? In this regard, the aggregates of ordinary people entering into the luminosity of death is a way of entering that lacks skillful means, therefore there is no saying that Vairocana and other deities enter into luminosity. Therefore, this is the self-cherishing cycle of birth and death of samsaric beings. Here, it mainly explains how the aggregates of yogis enter into luminosity, and this is also because of entering into luminosity through the power of meditating on the nature of the thirty-two objects of purification as thirty-two deities, therefore both the aggregates and the deities are considered to enter into luminosity. If divided in detail, it is like that, but if summarized, in the Compendium of Conduct it says: The objects of meditation belonging to the families of Vairocana and Ratnasambhava and Amitabha and Amoghasiddhi and Akshobhya, are visualized as dissolving into the five elements of earth, water, fire, wind, and consciousness respectively, therefore meditating on the aggregates as thirty-two deities, is to purify the five elements, and then these gradually enter into luminosity, know that it is like that. In order to stabilize this entering into luminosity, this secret mantra should be recited. The mantra is Om, etc. This needs to be recited verbally in the first stage, and only faith in its meaning needs to be generated, while in the second stage it will manifest. The second is, it should be briefly explained, that is, the connection of knowledge. Where one abides in completion, that is the completion stage, that is it. This is the fourth classification, in which there is both the part of the generation stage and the part of the completion stage, this is the part of its own completion stage. In this regard, generally speaking, as it is said "from beginningless samsara", this order of dissolution also exists for ordinary sentient beings at the time of death, but the occurrence of such an order of dissolution by the power of yoga for yogis, this is not present for those who are not in the completion stage. From "In this regard" to "know that" is the connection, although "form aggregate" appears, it should be understood as the sign of Vairocana and others entering into luminosity, understand through the following three. The sign of the dissolution of the form aggregate is: all limbs become thinner than before, the body becomes weak, and it becomes powerless. The sign is, related to all (aggregates). When mirror-like wisdom dissolves, it becomes unclear, very...
Chinese
会变成那样。当地界消失时，整个身体都会变得干燥。土融入水时，会出现如海市蜃楼般的景象，这些都是意念中的体验。而这里所说的是四大融入时，身体会发生怎样的变化，两者不同。眼睛不变是指无法睁开或闭合。所见之境并非是未被心识所摄持的外境，而是自身身体的形色，因此当它融入时，身体的光彩消失，精力和体力耗尽。如是等等是总结要点，意为进入。从“何处轮回”到“众生”之间，这些显示征相的经文共同阐述了众生、喜悦和瑜伽士所经历的过程。何处是指在胜义的坛城中。众生的何种法融入其中呢？是属于毗卢遮那佛族者，即安住于该族所修习的本尊坛城中的那些众生。次第是指刹那，即以快速的次第。那些的征相如前所述。那么，在金刚鬘中，对于毗卢遮那佛等部族的一些情况，并未完整地阐述其部族的所有内容，难道那些不融入胜义谛吗？像慈氏等安住于毗卢遮那佛等部族的部分支分中的那些，他们融入光明，虽然在金刚鬘中没有明确地安立，但是，通过阐述毗卢遮那佛等部族的威力，也应当了知他们也完全融入胜义谛。 或者，为了消除在分类中，除了五蕴之外，没有阐述其他融入光明的疑虑，可以这样解释：同样，未阐述的剩余部分也需要理解，是相似的。如果按照简略的翻译，那么慈氏等已经用词语涵盖，因此似乎毗卢遮那佛族的所有内容都已完整。从“第二，应当了知”开始，是连接上下文。诸天是指天和修习本尊二者，其他地方也应当了知。同样是指未直接阐述的内容，需要通过已阐述内容的威力来理解，也表明与其他情况相似。有情众生的感受是根识的感受。有心者的感受是意识的感受。自己的