English
When all appearances dissolve into the expanse of the Dharmakaya, it is called the Nirvana of the Buddha. When samsara and nirvana dissolve into the Dharmadhatu, the illusion of good and bad disappears. At this time, there is nothing other than purifying the extremely subtle obscurations of knowledge, which are not even a speck compared to the later arising afflictions and the currently arising ones. The *Uttaratantra* says, "With the appearance of the exhaustion of dharmata, the continuity of the three realms of samsara is cut." The appearance of the exhaustion of dharmata is when the appearances of experience vanish, the body is exhausted, the realm of the senses is also exhausted, liberated from the confusion of concepts, and separated from the object of expression. This is the second point: appearances gradually dissolve and are exhausted until they reach the first stage. The first stage is the collapse of the structure of the outer vessel world, and the signs of the increase and decrease of the lifespan of the inner sentient beings are exhausted. If these are not exhausted, the self will not be liberated from the three realms. Therefore, when the outer vessel world is exhausted, the ground on which it depends disappears, and the key to having no place to return is that when the inner sentient beings are exhausted, the continuation of birth is cut off, and consciousness itself is separated from death. Therefore, no appearance can be considered real, because it is difficult to say what it is or is not, so it is called the exhaustion of dharmata, which is the result of meaning. The result is difficult to describe in words. The *Uttaratantra* says, "The dharmata of cause and effect, the source of coarse realization is cut off, the memory is self-purified in the continuum, the wind of dependent origination is also self-purified, it is the dharmata arising from cause. In the nature of primordially pure, the number of one and many is exhausted, body and wisdom are both absent, all dharmas have reached the place of exhaustion, it is considered the dharmata of result." At this time, because there is not even an attachment to dharma, it is called the exhaustion of dharma. There are two ways of exhaustion: gradual exhaustion refers to the time when the four appearances have reached their peak. Sudden exhaustion refers to exhausting without generating the appearance of experiential increase and reaching the peak after directly seeing dharmata and becoming accustomed to it, which is called the sudden realization of the supreme intellect. In any case, at this time of exhaustion, three things occur: coarse matter is cleared, afflictions are cleared, and appearances are cleared. Because of naturally abiding in the samadhi of dharmata, the body of perfect wisdom is obtained.
Chinese
名为清净，即如彼续中所说：安住自性的法性是，诸元素清净则粗重止息，微尘与极微细至终尽，丝毫分量亦不复存在。烦恼清净则错乱清净，离念执着不复存在故，习气与一切生起，微尘分量亦不存。如是粗细清净故，五蕴亦渐至微细，四大之身耗尽后，一切皆为智慧圆满身。无念禅定安住自性，超越造作之法故，法之名相亦不存。如是。第三，获得是如是耗尽之时，获得二者，即获得生之自在，则起大迁转，作利益有情之事，尤其使获得人身的有情三千余无余解脱；获得入之自在，则于原始本净刹那间融入，如雾消散于空中般融入法界。起迁转身之方式是，显现次第耗尽之时，于手之五指间，于光明之中央，于舒展显现上专注，则从彼显现中返回，见六道之显现如水中月与梦境时，自身亦如水中之月般空明，于自显现中见之。他人见彼先前之身，以化身与真实显现，于六道各自之境中作利益，且使人中具相同愿力之众生三千余无余解脱后，复返法性本净之境，如大导师毗玛拉（Vimalamitra）。入是，若彼身于彼时不做大利益，则使有情三千余与自身一同解脱，于彼刹那间往生本净之境，以身与智慧无离之事业作利益。彼等亦于自生教续中说：内身耗尽之境至时，手指等亦如是显现，于此专注，诸元素自清净。以生与入之差别，诸法耗尽之自性地，于无有执着之中，安住乃是化身。此乃入之势力的自在，谁获生之自在，亦于彼专注后，又如是做之时，显现之自声如铃声，于前返回。
English
It is called purification, as stated in the same tantra: "The nature of reality, abiding in its own place, is such that when the elements are purified, grossness ceases. When particles and the most minute particles cease completely, not even a fraction remains. When afflictions are purified, confusion is purified. Because non-conceptual attachment does not remain, latent tendencies and all arising, not even a particle remains. Thus, through the purification of coarse and fine, the five aggregates gradually become subtle. When the body of the four elements is exhausted, all is the perfect body of wisdom. Non-conceptual samadhi abides in its own place, and because it transcends artificial dharmas, the term 'dharma' does not remain." So it is. Third, attainment is that at the time of such exhaustion, two attainments occur: having attained mastery over birth, one arises as the great transference, performing the benefit of sentient beings, and especially liberating more than three thousand sentient beings who have obtained a human body without exception; having attained mastery over entering, one enters into the primordial purity in an instant, entering into the expanse like mist dissolving into the sky. The manner of arising as the body of transference is that when appearances gradually exhaust, at the time of the five fingers of the hand, focusing awareness on the appearance of spreading out in the center of light, then turning back from that appearance, when the appearances of the six realms are seen like the moon in water and a dream, one's own body also appears empty and transparent like the moon in water in one's own appearance. Others see that previous body, and through emanations and actual appearances, one performs benefit in the respective realms of the six types of beings, and after liberating more than three thousand beings who have the same aspirations without exception, one returns to the state of primordial purity of reality, like the great teacher Vimalamitra. Entering is that if that body does not perform great benefit at that time, then more than three thousand sentient beings are liberated together with oneself, and in that instant, one goes to the state of primordial purity, performing benefit through the activity of body and wisdom being inseparable. These are also stated in the tantra of self-arisen teachings: "When one reaches the state of exhaustion of the inner body, fingers and so on appear as they are. Focusing here, the elements are self-purified. Through the difference of birth and entering, in the self-nature ground of the exhaustion of all dharmas, in the absence of any grasping, abiding is the emanation body. This is the power of the force of entering. Whoever has attained the self-mastery of birth, also focusing on that, and when doing so again at this time, the self-sound of appearance, like the sound of a bell, returns to the beginning."
Chinese
似有错谬之处。此能成办一切众生之利益。因智慧平等一味之故。三千世界所有众生之。大转变即由此成就。如是次第与顿然间。此身即由此成就。此等皆从身之穷尽中解脱。此等皆是果位决定者。殊胜坛城得以成就。如是说。如是四相圆满，是为精进者于此生即得圆满正等觉佛陀。金刚萨埵心镜中云：如是圆满正等觉佛陀者，即是无余蕴而证悟成佛者。此亦是依于要诀而于此生证得菩提。彻底转化中云：如是身之生起断绝后，有漏蕴身不显现，即于此生证菩提。如是说。身躯燃烧中云：由此即从此显现中，诸元素于自位清净后，获得果位毫无疑问。如是说故，是为到达顶峰之时。第四，后援之口诀是，四相到达圆满之时，作为帮助或后盾而生起者。彼亦以法类三者之差别，安住于九种法之类别中。彻底转化中云：如是当信赖后援，以安住于不动三者为基础，风心即到达要诀。以安住三者而衡量，梦境转变及身语意，征相与衡量及决定生起。以获得三者而钉牢，有漏蕴身即不显现。如是说。其中，首先以安住于不动三者为基础，因涅槃之基础稳固之故，宣说此之要诀。以身之不动三者而压制要诀，以语之不动三者而照亮道路，以心之不动三者而使果位成熟为精华。首先，身之不动三者亦有三，普遍的坐姿之不动三者能阻止风之运行，显现的观看方式之不动三者能控制显现之增长，收摄的心之不动三者能降伏诸元素。首先，分为纲要提示与详细解释类别两种。首先是，摩尼宝鬘中云：身之要诀即此三者，狮子之姿与象
English
It seems there are errors. This accomplishes all the benefits of sentient beings. Because of the equality of wisdom. The great transformation of all sentient beings in the three thousand worlds is accomplished by this. Likewise, gradually and instantaneously, this body is accomplished by this. These all liberate from the limit of the exhaustion of the body. These all are certain of the fruit. The supreme mandala is accomplished. Thus it is said. Thus, the completion of the four appearances is called the diligent one who attains perfect enlightenment in this very life. In the Vajrasattva Heart Mirror, it is said: The perfectly enlightened Buddha is the one who attains Buddhahood without any remaining aggregates. This is also relying on the key point to attain enlightenment in this very life. In the Thorough Transformation, it is said: Thus, after the cessation of the arising of the body, the contaminated aggregates do not appear, and enlightenment is attained in this very life. Thus it is said. In the Burning of the Corpse, it is said: By this, from this very appearance, after the elements are purified in their own place, there is no doubt about obtaining the fruit. Thus it is said, so it is the time to reach the peak. Fourth, the instruction of the support is that when the four appearances reach completion, it arises as a help or support. It also abides in the nine categories of Dharma with the distinction of the three categories of Dharma. In the Thorough Transformation, it is said: Thus, one should trust the support, and by establishing the foundation on the three immovable ones, the wind and mind reach the key point. By measuring with the three abidings, the reversal of dreams and body, speech, and mind, signs and measures and definite arising. By nailing down with the three attainments, the contaminated aggregates do not appear. Thus it is said. Among them, first, by establishing the foundation on the three immovable ones, because the foundation of Nirvana is firm, the key point of this is explained. By pressing the key point with the three immovable ones of the body, by illuminating the path with the three immovable ones of speech, by ripening the fruit into essence with the three immovable ones of mind. First, the three immovable ones of the body also have three, the three immovable ones of the pervasive posture prevent the movement of the wind, the three immovable ones of the appearing viewing manner control the increase of appearance, and the three immovable ones of the constricting mind subdue the elements. First, there are two