English
Obtain emptiness. When the appearance of fire arises naturally, one obtains the emptiness of great self-clarity. When the appearance of wind arises naturally, one obtains the emptiness of great generation. When the appearance of space arises naturally, one obtains the emptiness of the pure realm. Thus, the nature of reality is emptiness itself. When great clarity arises naturally, one transcends the extremes of emptiness and clarity. In the emptiness of that which has never existed, the light of the exhaustion of the elements appears clearly. In the emptiness free from action, the light symbolizing the three kayas appears clearly. In the emptiness of the exhaustion of the elements, the light upon which yoga relies appears clearly. In the emptiness that constantly abides, the light of self-appearance remains clearly. In the emptiness that does not abide at the extremes, the self-knowing, unobstructed light appears clearly. By familiarizing oneself with the light of yoga, all elements are absorbed into awareness. All is perfected in the state of emptiness and clarity. This appearance of the exhaustion of reality is emptiness and clarity without cessation, transcending all defilements, appearing in the form of white light. A sign of the perfection of all qualities, appearing in the form of yellow light. All phenomena are left unsearched and at rest, appearing in the form of red light. A sign of the completion of all activities, appearing in the form of green light. Because it is unchanging and pervades all, it appears in the form of blue light. Thus, in the clarity of the kaya, one sees the awareness that is without defilement. In the clarity of the empty thigle, one sees the awareness that is the single thigle. In the clarity of the five wisdoms, one sees the color of awareness itself. In the clarity of pure space, one sees all the natural abodes of awareness. In the clarity of the four lamps, one sees the very nature of awareness itself. In the clarity of the five lights, one sees the color of awareness itself. In the clarity of the five knowledges, one sees how awareness's self-appearance abides. Whoever becomes familiar with awareness itself, this is the liberation of one's own body in its own place. Whoever becomes familiar with its measure, all of reality is exhausted. From the great, stainless crystal-moon tantra, the appearance of the exhaustion of reality, and in general, the path of the four appearances, the signs and measures, the clarity of appearance and emptiness, the nature of the inseparability of appearance and emptiness, and the appearance of the exhaustion of all phenomena, are the forty-seventh chapter of the tantra. Then, Vajradhara said to the teacher, Vajrapani requested this: Alas, great teacher, listen, when practicing in this way, how are the four appearances perfected? The attainment of the fruit
Chinese
无论如何获得。（无论）好与坏，都如实宣说。 听了这番话之后，金刚持又说道： “唉呀！有缘的眷属们，谛听！ 法性现量显现者，觉性本净自性圆满。 体验增上显现者，觉性诸相法界圆满。 觉性量圆显现者，任运大乐之中圆满。 法性穷尽显现者，显空无别之中圆满。 自明故而显现圆满，自生故而基亦圆满。 显现故而身亦圆满，自解脱故而自明圆满。 自净故而道亦圆满，自明故而所知圆满。 自遍故而果亦圆满，自证故而因缘圆满。 自悟故而法性圆满，自生故而传承圆满。 自圆满故而一时圆满，自知故而口诀圆满。 自他故而禅定圆满，自性故而一时圆满。 我获得功德果位之方式是： 获得不可得之果，增长不可增长之小觉。 超越不可超越之寂灭，从本来清净，垢染已尽。 从最初生起，相续已尽，离于诸见，超越算计。 五毒之因缘，乃大乐，无有言说之因，言思已断。 本来自明，完全清净，烦恼已尽，故无有质碍。 事物已尽，故安住于空性之中，无有二取之增益，此乃实相。 离于诸法，故超越边际，无念光明，故动摇寂灭。 能所二者，二资粮圆满，无有忆念之伴侣，放下自心。 无有造作之语，周遍一切，无思无念，忆念清晰。 非是造作，本初即有，无有造作，放下自心，自然解脱。 无有隐蔽，从根清净，无有转变，安住于正直。 周遍一切之唯一心，乃是宗派圆满之精华。 初始、中间与结尾成就，如是果位，无有错谬之基。 自明本来光明朗然，三身本来无生圆满。 于果位自性大乐之中，法性本来无有造作。 宗派本来远离依怙，五毒本来无有沾染。 轮回涅槃聚散又怎会有？现量光明语
English
However obtained. (Whether) good or bad, it is truly spoken. Having heard these words, Vajradhara spoke again: "Alas! Listen, fortunate assembly of beings! The nature of reality is the direct manifestation, the essence of awareness is complete. The experience of increasing manifestation, all appearances of awareness are complete in the sphere. The appearance of the measure of awareness being fulfilled, is complete in the state of great spontaneity. The appearance of the exhaustion of the nature of reality, is complete in the indivisibility of appearance and emptiness. Since it is self-awareness, appearance is complete, since it is self-arisen, the ground is also complete. Since it is appearance, the body is also complete, since it is self-liberation, self-awareness is complete. Since it is self-purification, the path is also complete, since it is self-awareness, the knowable is complete. Since it is self-pervading, the fruit is also complete, since it is self-enlightenment, the causes and conditions are complete. Since it is self-realization, the nature of reality is complete, since it is self-arisen, the lineage and transmission are complete. Since it is self-complete, it is complete at once, since it is self-knowing, the instructions are complete. Since it is self and other, meditation is complete, since it is self-nature, it is complete at once. The way I obtained the qualities and fruit is: Obtaining the unobtainable fruit, increasing the unincreasing small enlightenment. Transcending the untranscendable nirvana, from the beginning pure, defilements are exhausted. From the first arising, the continuum is exhausted, free from views, transcending calculation. The causes and conditions of the five poisons are great bliss, without the cause of expression, speech and thought are cut off. From the beginning self-aware, completely pure, defilements are exhausted, therefore there is no obstruction. Things are exhausted, therefore abiding in emptiness, there is no increase of duality, this is reality. Free from phenomena, therefore transcending the limits, non-conceptual clarity, therefore movement is pacified. The two, subject and object, the two accumulations are complete, without a companion of memory, let go of the mind. Without artificial words, pervading all, without thought, without mind, memory is clear. Not artificial, primordially existent, without artificiality, let go of the mind, naturally liberated. Without concealment, pure from the root, without change, abiding in uprightness. The one mind pervading all, is the essence of the completion of the doctrine. The beginning, middle and end are accomplished, thus the fruit is the unerring ground. Self-awareness is primordially clear and radiant, the three bodies are primordially unborn and complete. In the great bliss of the self-abiding fruit, the nature of reality is primordially uncreated. The doctrine is primordially free from refuge, the five poisons are primordially unstained. How can there be gathering and scattering of samsara and nirvana? Direct clarity of speech
Chinese
噫！何其大！ 显现种种，何其庄严！ 法身开示，何其欢喜！ 本体空明，何其广大！ 自性遍布，何其广阔！ 慈悲普照，何其增长！ 周遍本净，何其光亮！ 安住无始，何其迅速！ 觉性自显，何其明澈！ 空性万有生，何其奇妙！ 显有立基，何其崇高！ 五彩圆满，何其精妙！ 基现大光明，何其稀有！ 轮回涅槃二者，何其善巧！ 五身五智，何其精通！ 于自性安住之中阴， 无有佛陀亦无有众生， 无有无明亦无有错乱， 无有心识亦无有意根， 无有怨敌亦无有亲友，无有因缘， 无有蕴亦无有界， 无有境亦无有执持之行， 无有根亦无有境， 无有能取亦无有所取， 无有对境亦无有宫殿， 无有天神亦无有供养处。 于基位串习之瑜伽士， 自之住处亦将空寂。 于道位串习之瑜伽士， 粗重之垢亦将耗尽。 于果位清净谁串习？ 以此能至原始本净之地。 以此能得佛陀之果位。 然佛陀虽有众多， 然可归纳为五种。 本体原始本净佛， 自性任运成就佛， 慈悲周遍佛， 果位因净佛， 相好圆满解脱佛。 此又可归纳为二种， 真实圆满正觉佛， 与现前圆满正觉佛二者。 真实圆满正觉佛者， 本体增长为法身， 自性增长为光明， 慈悲增长为光芒。 现前圆满正觉佛者， 身与舍利虹光与光明， 于现前明现而证得佛果。 最初无明之心识， 由觉性所生之身心此二者， 由本智所生故， 五大融入五智中， 无余而证得佛果。 仅由彼之慈悲分， 即能成办无量利他之事。 出自大续无垢月晶， 如何获得圆满与果位之方式， 法尽原始即是佛陀。 圆满次第果续四十八品竟。 萨玛雅。（藏文：ས་མ་ཡཱ།） 复次金刚持大者， 金刚者
English
Emaho! How great! Appearances of all kinds, how magnificent! Introduction to the Dharmakaya, how joyful! Essence empty and clear, how vast! Nature all-pervasive, how expansive! Compassion all-encompassing, how increasing! Pervasion primordially pure, how radiant! Abiding without beginning, how swift! Awareness self-arising, how luminous! Emptiness all-arising, how wondrous! Existence founded, how lofty! Five colors complete, how exquisite! The great ground appearance, how amazing! Samsara and Nirvana, how skillfully connected! The five kayas and five wisdoms, how expertly constructed! In the Bardo of the abiding nature, There is no Buddha and no sentient being, There is no ignorance and no confusion, There is no mind and no intellect, There is no enemy and no friend, no cause or condition, There is no aggregate and no element, There is no object and no act of grasping, There is no faculty and no object, There is no grasper and no grasped, There is no object and no celestial mansion, There is no deity and no object of offering. The yogi who is accustomed to the ground, His own abode will also become empty. The yogi who is accustomed to the path, The impurities of the gross elements will be exhausted. Who is accustomed to the pure fruit? Through this, one goes to the ground of primordial purity. Through this, one obtains the fruit of Buddhahood. Although there are many Buddhas, They can be summarized into five aspects: Essence, primordial purity Buddha, Nature, spontaneously accomplished Buddha, Compassion, all-pervasive Buddha, Fruit, pure cause Buddha, Attributes, completely liberated Buddha. These can again be summarized into two aspects, The truly complete perfect Buddha, And the manifestly complete perfect Buddha. The truly complete perfect Buddha is: Essence expands into Dharmakaya, Nature expands into light, Compassion expands into rays. The manifestly complete perfect Buddha is: Body, relics, rainbow, and light, Manifestly appearing and attaining Buddhahood. Initially, the mind of ignorance, This body and mind generated by awareness, Because they are generated by primordial wisdom, The five elements dissolve into the five wisdoms, Without remainder, one attains Buddhahood. From just a fraction of that compassion, Limitless benefit for others arises. From the great tantra, Stainless Moon Crystal, The way to obtain completion and fruit, The exhaustion of phenomena is primordially Buddha. The Completion Stage Fruit Tantra, Forty-Eight Chapters, is complete. Samaya. (藏文：ས་མ་ཡཱ།) Furthermore, the great Vajradhara, The Vajra one.