English
it will become like that. When the earth element disappears, the whole body will become dry. When earth merges into water, mirage-like appearances occur, which are experiences in the mind. Here, however, it is different because it shows how the body changes when the four elements merge. "Eyes do not change" means not knowing how to open or close. The object of sight is not an external form not grasped by consciousness, but the form of one's own body; therefore, when it merges, the radiance of the body vanishes and energy and strength are exhausted. "Thus, etc." is a summary of the points, meaning to enter. From "Where does one wander in samsara?" to "sentient beings," these texts showing the signs commonly explain the processes experienced by sentient beings, joy, and yogis. "Where" refers to the mandala of ultimate truth. Which dharma of those sentient beings enters there? Those who belong to the family of Vairochana, i.e., those who dwell in the mandala of the deity to be meditated upon in that family. "Sequence" means instantaneous, i.e., in a rapid sequence. The signs of those are as previously explained. So, in the Vajra Garland, in the case of some of the families of Vairochana, etc., if all the contents of that family are not fully explained, does that mean they do not merge into ultimate truth? Those like Maitreya, etc., who dwell in a partial aspect of the families of Vairochana, etc., their merging into luminosity, although not explicitly established in this Vajra Garland, nevertheless, through the power of explaining the families of Vairochana, etc., it should be understood that they also fully merge into ultimate truth. Or, to dispel the doubt that in the classification, other than the five aggregates, nothing else is explained as merging into luminosity, it can be explained thus: Similarly, the remaining parts that are not explained also need to be understood, it is similar. If according to the abbreviated translation, then Maitreya, etc., are already covered by the words, so it seems that all the contents of the Vairochana family are complete. From "Secondly, it should be known" onwards, it is a connection. "The deities" refers to both deities and those who meditate on the deity; it should also be understood elsewhere. "Similarly" indicates that what is not directly explained needs to be understood through the power of what has been explained, and also shows that it is similar to other situations. The feeling of sentient beings is the feeling of sense consciousness. The feeling of mental beings is the feeling of mental consciousness. One's own
Chinese
检查一下，耳鸣的声音是不是耳朵里的嗡嗡声。从第三个“要知道”到“要知道”之间是连接。为了分别断除双足等众生的意义，在《入行论》中说是“执着”，所以当它消融时，就不会忆念那些众生了。分别思择也是对名称进行分别思择等，所以当它消融时，就不会忆念名称了。身体的火消融时，消化饮食的能力就会减弱。上面的风是鼻孔的风，一层层地向上，是向内收摄减弱，向外强烈而长久地运行。气味消融时，不会感觉到自己的身体有气味。这里是否可以认为无量光部的观世音菩萨和文殊菩萨已经消失，而只剩下鼻那囊心宝生的部族呢？从色蕴到识蕴的洞穴之间是主要的，而且它们也是前前粗大，后后微细，所以从粗到细逐渐消失。因此，当每一个蕴消融时，哪些界、根和境会消融呢？因为将它们归为一类，所以当受蕴消融时，鼻根不会消融，而当想蕴消融时，它就会消融，所以即使是囊心宝生部，也按照消融的次第而说是莲花部，其他的也是如此。从第四个“要知道”开始连接，身体的行为是动摇。十种风是命根执持风、下泄风、等住火风、上行风和遍行风，这是五个根本风，它们位于心间、密处、肝脏、喉咙和关节。流动风、遍流动风、正流动风、极流动风和决定流动风是五个支分风，它们位于眼睛等根处。这里需要身体的根消融，并且说是做触所触之事的决定流动风消融，所以当眼睛等四个消融时，就像说那时四个境也消融一样，触也需要消融。到此为止，已经显示了四个蕴和四个界的消融，而识蕴的消融是从这以下显示的，但没有明确说明它的征相。《入行论》中也说，要通过这个次第来缘取胜义谛。它的次第是这样的：蕴 等融入微细界。界
English
Check whether the sound of time is the buzzing in the ear. The connection is from the third "to be known" to "to be known." In order to separately cut off the meanings of sentient beings such as bipedal beings, it is said in the Bodhisattvacaryāvatāra to be "attachment," so when it dissolves, those sentient beings will not be remembered. Separate discernment is also to separately discern names, etc., so when it dissolves, names will not be remembered. When the fire of the body dissolves, the ability to digest food and drink will weaken. The wind above is the wind of the nostrils, and going up layer by layer is the weakening of inward gathering, and the strong and long outward movement. When the smell dissolves, one will not feel that one's body has a smell. Here, can it be considered that Avalokiteśvara and Mañjuśrī of the Amitābha family have disappeared, and only the Ratnasambhava family of Nānāṁ-hṛdaya remains? The space from the form aggregate to the cave of consciousness is the main thing, and they are also coarser and coarser in the former, and finer and finer in the latter, so they gradually disappear from coarse to fine. Therefore, when each aggregate dissolves, which realms, roots, and objects will dissolve? Because they are classified into one category, when the feeling aggregate dissolves, the nose root will not dissolve, but when the perception aggregate dissolves, it will dissolve, so even if it is the Nānāṁ-hṛdaya Ratnasambhava family, it is said to be the Padma family according to the order of dissolution, and the same is true for the others. Starting from the fourth "to be known," the action of the body is shaking. The ten winds are the life-sustaining wind, the downward-clearing wind, the fire-equalizing wind, the upward-moving wind, and the pervasive wind. These are the five root winds, which are located in the heart, secret place, liver, throat, and joints. The flowing wind, the completely flowing wind, the correctly flowing wind, the extremely flowing wind, and the definitely flowing wind are the five branch winds, which are located in the roots such as the eyes. Here, the root of the body needs to dissolve, and it is said that the definitely flowing wind that does the work of touch dissolves, so when the four such as the eyes dissolve, just as it is said that the four objects also dissolve at that time, touch also needs to dissolve. Up to this point, the dissolution of the four aggregates and the four realms has been shown, and the dissolution of the consciousness aggregate is shown from this point onwards, but its signs are not clearly stated. It is also said in the Bodhisattvacaryāvatāra that one should focus on the ultimate truth through this sequence. Its sequence is like this: the aggregates and so on are incorporated into the subtle realm. Realm
Chinese
感觉融入于心。心又融入于意识。意识又融入于无明，如此结合而入睡。如是说，最后以这个次第，如果摧毁安住于身体坛城中的如来众，则成为获得成就的知晓之法，引用以前的意旨预言之教证，以显现光明，以蕴等融入之次第而宣说。在后部续中说：‘自在珍宝遮止之，所取能取即是说。’如是说能取的支分是光明，其意义是，自体是色等，自在是眼等，珍宝是心和风，这些融入后进入光明，以及如阳焰等五种征相，也是在土融入水等时出现，在《灯明》中有说。因此，在圆满次第的阶段，显现光明的方式与其它论典所说不同。如同普通众生在死亡时显现光明之际的死亡次第一样，仅仅以瑜伽之力量显现之际，显现光明，这似乎是圣父子之不共的教言。以其要点，双运的果位也是一种不共的成就方式，将在圆满次第的阶段宣说。由于没有掌握此要点，有些人将此处所说的融入光明的征相，仅仅应用于基位阶段。另一些人则将此以及《灯明》中所说的显现光明的征相，仅仅应用于懒惰者成佛的显现光明的方式。如果这样做，则我认为会失去圣父子教言的立足点。前面所说的第一劫的人不死，是因为化生等权能一下子停止而死亡，因此虽然没有像此处所说的那样，权能等逐渐融入，但仅仅有体验死亡的光明，因此那是符合正法的境地。第三有二，自性显现融入以及原因和合，以及以二禅现证密咒之义。第一，知道，如是引导。何处剩余是四蕴。
English
Feeling merges into mind. Mind then merges into consciousness. Consciousness then merges into ignorance, thus combining and falling asleep. As it is said, finally, with this sequence, if the Tathagata assembly dwelling in the mandala of the body is destroyed, then it becomes the knowing method of attaining accomplishment, quoting the previous intention's prophecy, manifesting luminosity, and proclaiming it through the sequence of the aggregates dissolving. In the latter tantra, it says: 'Self-power jewel refutes, what is grasped and what grasps is said.' Thus, the limb of grasping is said to be luminosity, and its meaning is that self is form, etc., power is eye, etc., jewel is mind and wind, and these dissolve and enter luminosity, and the five signs such as mirages also appear when earth dissolves into water, etc., as stated in the Lamp Illuminating. Therefore, in the stage of the completion phase, the way to manifest luminosity is different from what is said in other treatises. Just as the death sequence at the time when ordinary beings manifest luminosity at the time of death, just as when manifesting with the power of yoga, manifesting luminosity, this seems to be the uncommon teaching of the Holy Father and Sons. With its key point, the state of union is also an uncommon way of accomplishment, which will be proclaimed in the stage of the completion phase. Because some people do not grasp this key point, some apply the signs of merging into luminosity mentioned here only to the base stage. Others apply this and the signs of manifesting luminosity mentioned in the Lamp Illuminating only to the way of manifesting luminosity for lazy people to attain Buddhahood. If this is done, then I think that the foothold of the teachings of the Holy Father and Sons will be lost. The people of the first kalpa mentioned earlier did not die because the powers of emanation, etc., stopped all at once and died, so although there was no gradual dissolution of powers, etc., as mentioned here, there was only the experience of the luminosity of death, so that is a state in accordance with the Dharma. The third has two parts: the dissolution of the nature's appearance and the combination of causes, and the way to manifest the meaning of the mantra through the two dhyanas. First, know, thus guide. Where the remainder is the four aggregates.
Chinese
是剩余，因此四种姓氏的剩余在意义上理解为金刚部。那是八十种自性分别念融入三种显现的文殊智慧。文殊是调伏心意者，因此与不动佛的所调伏处相同。总而言之，如所说，这些金刚鬘的教证，在剩余将光明摄集时也需要讲述，那么在剩余时，不动佛无论作为主尊还是眷属都不存在，那么金刚部该如何做呢？即使没有那个本尊，因为有它的所调伏处，所以不矛盾。例如，从无始轮回以来，众生的色蕴之轮融入光明时，即使没有毗卢遮那部的本尊，也如先前塑造的那样属于它的部类。那个智慧是将金刚念诵作为第一步的第二步，即心远离，那也是在二禅使心识融入光明之前，自性三十三种、四十四种和七种止息的智慧。那么，要知道自性融入的心专注次第，依赖于什么呢？心专注的次第也必须通过金刚念诵的次第或者安住于次第来修持。如五次第中所说：“金刚念诵安住瑜伽士，心之专注将获得。”那么，是仅仅念诵三个字的金刚念诵吗？命是生存。rtsola ba是长久舒展。与其一起，即风和咒语二者结合念诵。此时在此处讲述的理由将成为证悟。第二有二，正文的意义和咒语意义以教证讲述。第一是“显现而作”这样引导。在哪里呢？“于心之中央，不可摧毁者，明亮如灯火。不变最极微细者，阿是主尊殊胜者。”如是引用金刚曼荼罗庄严续的行持简略本而讲述，有自性成就的阿字和它所象征的无生之义二者，后者是此处的不坏，即光明。以何者，即同时摄集光明之圆满次第和次第摄集之后分解的次第，即二禅。如五次第中说：“头是……”