English
The mind itself arises for a moment like a shooting star, but vanishes into the expanse, thus cutting off the continuous activity of all arising. Here, the aggregation of body, speech, and mind, which generates and enters into samsara, transforms from being manifest to being extremely subtle, in a state of latency. It arises merely as a fleeting moment, like a shooting star streaking across the sky. This is the time to grasp both appearances. Furthermore, the subtle awareness, like sparks of fire flashing, uses the subtle mind as its mount, serving as the basis for the unceasing appearance of samsara. The very nature of awareness possesses the self-radiance of wisdom, so the appearance of nirvana is also unceasing, thus grasping both appearances. It appears like grasping both ends with a lasso. This also arises from the aspect of having the gate of spontaneous accomplishment. Moreover, in the Uttaratantra, it says: In the two higher appearances, the defilements of afflicted mind and wisdom are manifestly purified. When this is attained, from the purification of the first seven of the eight consciousnesses, one is liberated from subtle and coarse defilements, and the connection between body and mind is severed. External appearances appear to awareness, and the aspect of discriminating consciousness is conditioned by the power of the alaya consciousness. Like a shooting star streaking across the sky, the self-arising of discrimination in a single moment is purified by self-liberation, without depending on antidotes or the like. This arises from the skill of not allowing thoughts to dwell in the second moment, because in the time of the two higher appearances, the breath is exhaled outward and not held inward. The body becomes transparent, and the aspect of the alaya consciousness, the non-conceptual object-awareness, is clear and radiant like sparks of fire flashing. By seeing the two appearances, external appearance and internal self-appearance, the connection between body and mind is severed. In the three realms, one attains the supreme ground of non-regression, accomplishing the great mandala. Moreover, at this time, the seer is also the aspect of the alaya consciousness, like a shooting star or sparks of fire flashing. Since awareness possesses both compassion and wisdom, the seen, both external and internal, appears in the aspect of knowing consciousness. At this time, there is no deliberate adoption of antidotal views, etc., because one never deviates from the wheel of the nature of reality. Therefore, it is called the perfection of practice. Mipham Rinpoche said: Thus, when practice is brought to completion, the illusion of
Chinese
断绝了所有障碍之后，行动的风也停止了，外境和有外境者的一切显现都消失了，内在本性童瓶身从身基中显现，在原始本性双运中现证菩提。在法性界中，一切有法都消失了，所谓“法性穷尽”的词语不再显现，或者说是穷尽，也就是一切圆满。在唯一的法性界中，功用圆满就叫做“法性穷尽”。如是说。胜乘宝藏中说，穷尽的方式有次第和顿然两种。次第穷尽是指四种显现达到极限的时候。顿然穷尽是指最初现见法性后进行修习，没有生起任何体验增长等显现就穷尽了，这叫做最上顿然者。也就是说，对于那些具有先前串习的业力，并且对上师的恭敬心比其他人稍微多一点的人来说，这种穷尽的方式才会存在。如是说。在解释词义时说，法是指身语意的集合体的法，包括烦恼。性是指通过修习道路的显现光明来清净这些，包括修习的部分。穷尽是指空性，也就是心的修习和外境显现一起，从自身返回而消失，叫做无所缘。胜义谛中说：身和智慧都不存在，一切法都到达穷尽之地，被认为是果的法性。因为对这三个词语产生误解，出现了一些宁提派的人，他们认为果位的本来清净中没有身和智慧。这是非常错误的。这是因为他们没有理解外在显现的光芒的身和智慧回归到水晶光芒中的含义。实际上，如果在内在本性中不存在，就与任运自成相矛盾；因为是无为法，所以与后来消失的断灭论相矛盾；而且与从本性中产生身和智慧的计划来利益众生相矛盾；如果一切贤善的普贤王如来本性清净达到究竟，那么与向众生和佛陀展示道路的慈悲和事业相矛盾等等，存在许多过失，所以不应该接受这样的错误。如是说。（༈）胜乘宝藏中说，当超越了极限并开始穷尽时，自己的四肢的指尖会显现五种光芒。
English
Having abandoned all obstacles, the moving winds also cease, and all appearances of objects and subjects vanish. The inner essence, the youthful vase body, arises from the basis and manifests enlightenment in the primordial essence of union. In the realm of Dharma-nature, all phenomena cease, and the term "exhaustion of Dharma-nature" no longer appears, or rather, it is exhaustion, which is complete perfection. The perfection of skill in the sole realm of Dharma-nature is called "exhaustion of Dharma-nature." Thus it is said. The Supreme Vehicle Treasury states that there are two ways of exhaustion: gradual and sudden. Gradual exhaustion occurs when the four appearances reach their limit. Sudden exhaustion occurs when one first directly sees Dharma-nature and then meditates, and exhaustion occurs without the arising of experiences such as increasing progress. This is called the supreme sudden one. That is to say, such a way of exhaustion exists only for those who have karmic imprints from previous training and who have slightly more respect for the lama than others. Thus it is said. In the context of defining terms, it is said that Dharma refers to the Dharma of the aggregates of body, speech, and mind, including afflictions. Nature refers to the aspect of purifying these through the appearance of the path of luminous clarity, including the aspect of meditation. Exhaustion refers to emptiness, that is, the mind's meditation, together with the appearance of objects, returns from itself and disappears, which is called non-objectification. In the Uttaratantra, it is said: "There is no body or wisdom, and all dharmas have gone to the place of exhaustion, which is considered to be the Dharma-nature of the result." Because of confusion about these three words, some Nyingthikpas have arisen who believe that there is no body or wisdom in the original purity of the result. This is a great mistake. This is because they have not understood the meaning of the body and wisdom of the outward appearance of radiance returning into the crystal light. In reality, if it does not exist in the inner essence, it contradicts spontaneous accomplishment; because it is unconditioned, it contradicts annihilationism, which is later destroyed; and it also contradicts the arising of the benefit of sentient beings from the plan of body and wisdom in the essence; if the pure essence of all virtuous Samantabhadra reaches its ultimate perfection, then it contradicts the compassion and activity of showing the path to sentient beings and Buddhas, and so on. There are many faults, so it is not appropriate to accept such errors. Thus it is said. (༈) The Supreme Vehicle Treasury states that when one has passed the limit and begins to exhaust, the fingers of one's four limbs will appear as five lights.
Tibetan
་བ་ཙམ་ཡོད་པས། སྐབས་འདི་ནས་ནང་དབྱིངས་སུ་ཕར་འཇུག་པ་དང་། ཕྱིར་སྣང་དུ་ཚུར་ལྡོག་པའི་ས་མཚམས་ཡོད་དེ། དེའང་སྐུའི་རྣམ་པ་དེས་ད་རེས་སེམས་ཅན་གྱི་དོན་དངོས་སུ་རྒྱ་ཆེར་མི་འབྱུང་ན། སོར་མོའི་འོད་ལ་རིག་པ་གཏད་པས་ཕྱི་སྣང་དང་། རང་ལུས་ཀྱི་འོད་གསལ་རྣམས་ནང་དབྱིངས་སུ་ཇེ་ཐིམ་ལ་འགྲོ་ཞིང་། ཐད་ཀའི་དངོས་སྣང་མཐིང་ཁ་དག་པ་ཙམ་ལས། འོད་ལུས་སུ་ཡལ་བ་ཤེལ་འོད་ནང་དུ་ཐིམ་པ་ལྟར། ལུས་དང་སྣང་བའི་རང་གདངས་ཀྱང་ལོག་སྟེ་ནང་གསལ་ལྷུན་གྲུབ་རིན་པོ་ཆེའི་སྦུབས་ན་སྐུ་དང་ཡེ་ཤེས་ཀྱི་གཏིང་གདངས་ཙམ་ལ་རིག་པ་བཞུགས་ནས། ཕྱི་སྣང་མཐིང་གར་སྣང་བའི་ཆ་ཙམ་ཡང་མེད་པར། ཤེལ་གོང་རང་དངོས་སུ་གྲིབ་མ་ལ་གནས་པ་བཞིན། རིག་པ་ཆོས་སྐུར་སངས་རྒྱས་ཏེ་འཁྱིལ་བའོ། །ཕྱིར་སྣང་དུ་ཚུར་ལོག་ན་སྐུ་དེས་སངས་རྒྱས་ཀྱི་མཛད་པ་དང་མཚུངས་པ་འགྲུབ་པའི་རྟགས་ཏེ། དེའང་སྐྱེ་བ་དང་འཇུག་པ་ལ་དབང་བ་ལས་རིག་པ་སེམས་ཅན་ལ་ཐུགས་རྗེས་གཏད་པས་ཅི་ཡང་མེད་པ་ཀ་དག་གི་སྣང་བ་དེ་རང་ལོག་ནས། འཁྲུལ་སྣང་གི་སྣང་བ་འདི་མེ་ལོང་གི་གཟུགས་བརྙན་ལྟར་སྣང་ཞིང་། རང་གི་སྐུ་དེ་ཡང་ཆུའི་ཟླ་བ་ལྟར་ཡེ་ཤེས་སྒྱུ་མའི་སྐུར་རང་སྣང་ལ་ཟང་ཐལ་བས་འབྱུང་བའི་གནོད་པ་དང་བྲལ་ཞིང་རྡོ་རྗེའི་སྐུ་ཐོབ་པ་སྟེ། སེམས་ཅན་གྱི་དོན་དུ་འཕོ་བ་ཆེན་པོའི་སྐུར་བཞེངས་པ་ཞེས་བྱའོ། །ཞེས་གསུངས། ༈ ཨ་ཏི་ཟབ་དོན་ལས། ད་དུང་ཉམས་ལེན་དེ་དང་འབྲལ་མེད་བྱས་པས༔ རང་གི་ཤ་ནི་འོད་སེར་པོར་འགྱུར་རོ༔ ཁྲག་ནི་འོད་དཀར་པོ༔ དྲོད་ནི་དམར་པོ༔ དབུགས་ནི་ལྗང་གུ༔ སེམས་ནི་སྐྱེ་མེད་དུ་ཡལ་ལ༔ འདི་དུས་སྐྱེ་བ་ལ་རང་དབང་ཐོབ་པས་སེམས་ཅན་གྱི་དོན་དུ་བསམ་བཞིན་སྐྱེ་བ་སྣ་ཚོགས་སུ་སྟོན༔ རླུང་ལ་རང་དབང་ཐོབ་པས་འབྱུང་བ་ལྔ་ལ་དབང་བསྒྱུར་ནུས༔ སེམས་ལ་དབང་ཐོབ་པས་སྐུ་གསུང་ཐུགས་ཡོན་ཏན་ཕྲིན་ལས་རྣམ་པ་ལྔ་ལྔར་ལོངས་སྤྱོད༔ འོད་ཀྱི་ནང་ན་ལག་སོར་བཀྲམ་པ་ཙམ་ལས་མི་སྣང་ལ༔ དེ་ལ་སྣང་བ་གཏད་ཅིང་བཞག་པས༔ སྣང་བ་ཚུར་ལོག་སྟེ་འཕོ་བ་ཆེན་པོའི་སྐུ་སྐྱེ་འཆི་བྲལ་བ་རྡོ་རྗེའི་སྐུ་ཐོབ་ནསཿ སེམས་ཅན་གྱི་དོན་རྒྱ་ཆེན་པོ་འགྲུབ་པར་འགྱུར་རོ༔ འདི་དུས་ལུས་དུར་ཁྲོད་ཀྱི་རོ་ལྟར་ལུས་ཉམ་ང་བྲལ་བ་སོགས་རྟགས་རྣམས་རྫོགས༔ འགྲོ་བ་གཟུགས་ཅན་ནམ་གཟུགས་མེད་མང་པོ་ལ་རང་གི་རིག་པ་བཅུག་པས་སྐད་ཅིག་མ་ཉིད་ལ་སེམས་ཅན་གྲངས་མེད་པ་གྲོལ་བར་བྱེད་ལ༔ རང་ཉིད་ཀྱང་གཞན་ངོར་སྣང་བ་དང་མི་སྣང་བའི་ཚུལ་མཐའ་ཡས
Chinese
仅仅是这样，从这个时刻起，就有了向内融入内界和向外返回外境的界限。如果身体的形态这次没有真正广泛地利益众生，那么将觉知专注于手指的光芒，外境和自身的光明都逐渐消融于内界。除了直接显现的蓝色景象之外，如同光身消逝融入水晶光芒中一样，身体和显现的自性也返回，觉知安住在内明任运自成珍宝的空隙中，仅仅是身和智慧的深邃之音。没有丝毫外境显现蓝色的部分，如同水晶球本身处于阴影中一样，觉知在法身中成佛并盘旋。如果向外返回外境，那么这个身体就是成就与佛陀事业相同的征兆。也就是说，由于能够主宰出生和进入，觉知以慈悲专注于众生，那么一无所有的原始清净的显现就会自行返回。这个错觉的显现如同镜中的影像一样显现，自己的身体也像水中的月亮一样，在智慧幻身中对自显现通透无碍，远离了产生的损害，获得了金刚身。为了众生的利益，被称为显现为大迁转之身。如是说。 再者，阿底甚深义中说：如果还不离那个修习，自己的肉就会变成黄色的光；血变成白色的光；温度变成红色的光；呼吸变成绿色的光；心识消逝于无生中。此时，由于获得了出生的自主权，为了众生的利益，随心所欲地示现各种出生；由于获得了对风的自主权，能够控制五大元素；由于获得了对心识的自主权，受用身、语、意、功德、事业五种形态。在光芒中，除了伸开手指之外什么也看不见，如果将显现专注于此并安住，显现就会返回，获得大迁转之身，获得远离生死的金刚身，从而成就广大利益众生的事业。此时，身体如同尸陀林的尸体一样，身体远离恐惧等征兆圆满。将自己的觉知放入众多有形或无形的众生中，刹那间就能解脱无数众生，自己也能以显现和不显现于他人面前的无量方式存在。
English
Just like that, from this moment on, there is a boundary between entering inward into the inner realm and returning outward to the outer realm. If the form of the body does not actually extensively benefit sentient beings this time, then by focusing awareness on the light of the fingers, the outer appearances and the luminosity of one's own body gradually dissolve into the inner realm. Apart from the direct appearance of blue, like the light body vanishing and dissolving into crystal light, the self-essence of body and appearance also returns, and awareness abides in the space of the spontaneously accomplished jewel of inner clarity, with only the profound sound of body and wisdom. Without even a trace of the outer appearance appearing blue, like a crystal ball itself dwelling in shadow, awareness becomes enlightened in the Dharmakaya and swirls. If it returns outward to the outer appearance, then that body is a sign of accomplishing the same as the deeds of the Buddha. That is to say, since one has power over birth and entering, awareness, with compassion focused on sentient beings, then the appearance of primordial purity, which is nothing at all, will return on its own. This appearance of delusion appears like an image in a mirror, and one's own body, like the moon in water, is unobstructed in its self-appearance as a wisdom illusion body, free from the harm of arising, and attains the Vajra body. For the benefit of sentient beings, it is called manifesting as the body of great transference. Thus it is said. Furthermore, in the Ati Profound Meaning it says: If you still do not separate from that practice, your own flesh will turn into yellow light; blood into white light; heat into red light; breath into green light; consciousness will vanish into non-birth. At this time, having obtained autonomy over birth, for the benefit of sentient beings, one intentionally shows various births; having obtained autonomy over wind, one can control the five elements; having obtained power over mind, one enjoys the five forms of body, speech, mind, qualities, and activities. Within the light, one is not visible except for the spreading of fingers; if one focuses and places appearance on that, appearance will return, and having obtained the body of great transference, the Vajra body free from birth and death, one will accomplish the vast benefit of sentient beings. At this time, the signs are perfected, such as the body being like a corpse in a charnel ground, the body being free from fear. By placing one's own awareness into many sentient beings, whether with form or without form, in an instant one liberates countless sentient beings, and oneself exists in limitless ways of appearing and not appearing to others.