Chinese
离戏义明大续中，基位之品第三。 阿阿， रत्न धर्म काय (藏文，梵文天城体，ratna dharma kāya，宝法身)。 于虚空海镜之境，平整碧玉大坛城之上，五层珍宝佛塔内，住于琉璃食子中。风马为主之口诀，秘密主尊金刚手亦复请问金刚持。 上述所说基位者，乃是显现之基与基现义，祈请为聚集之眷属宣说。金刚持如是开示：种姓之子为一切之义，我将宣说基与大基现之安住方式，勿错谬，铭记于心！ 自性之显现中，显现为自性之身，法身唯一明点，无有间断之境，精华凝练，譬如虚空与太阳般安住。嗟！秘密主，务必铭记！ 自性之显现乃是境法之界，清净之佛刹，于彼无有边与中，无有上下方隅，无有众多与所依，彼非粗重之法，故按则似陷，抬则似升，任何处皆明朗通透，周遍无间断，离戏之界，不变之虚空。自性之身乃是无有偏袒之智慧，无有间断之觉性，任运成就之佛，无有实体通透，超越一切作者之边，无造作，超越一切增益损减之边，无有错谬，清净一切过失之边，初始无有因，中间无有缘，最终无有对治故不变异，未被无明与邪见，不信与懈怠等垢染，远离常断之边，有无之边，能取所取之边。乃是轮回涅槃一切法之义之自性。显现者乃是从智慧界显现，界具足觉性，不分别诸边，不以知割裂。觉性周遍于界，觉性周遍，法性汇聚于觉性。种姓之子，如是宣说自性之显现与法身二者
English
In the Tantra of Great Clarity Beyond Proliferation, the Third Chapter, the Chapter on the Basis of Abiding. Ah Ah, Ratna Dharma Kaya (藏文，梵文天城体，ratna dharma kāya，Jewel Dharma Body). Upon the level surface of the great turquoise mandala in the realm of the mirror-like ocean of space, within a five-tiered precious stupa, residing in a great crystal bowl, the secret master Vajrapani, lord of the wind horse, also inquired of Vajradhara. The aforementioned basis of abiding is the basis of manifestation and the meaning of the basis's appearance. Please speak to the assembled retinue. Vajradhara replied: For the sake of all the sons of the lineage, I will speak of the way of abiding of the basis and the great basis's appearance. Do not err, keep it in mind! In the appearance of self-nature, it arises as the body of self-nature, the dharmakaya, a single indivisible bindu, whose object is the essence condensed into nectar, abiding like the sky and the sun. O secret lord, be sure to remember! The appearance of self-nature is the realm of the elements of phenomena, the pure Buddha-field, which has no beginning or middle, no up, down, or directions, no multiplicity or dependence. It is not a coarse phenomenon, so when pressed, it feels like sinking; when lifted, it feels like rising; it is clear and transparent everywhere, continuous and unbroken, the realm beyond proliferation, the unchanging expanse. The body of self-nature is impartial wisdom, unbroken awareness, the spontaneously accomplished Buddha, insubstantial and transparent, beyond all limits of the agent, uncreated, beyond all limits of imputation and denigration, uncorrupted, completely pure from the limits of faults, without cause in the beginning, without conditions in the middle, and without antidote in the end, therefore unchanging, untainted by ignorance and wrong views, disbelief and laziness, and so on, free from the extremes of permanence and annihilation, the extremes of existence and non-existence, and the extremes of object and subject. It is the essence of the meaning of all phenomena of samsara and nirvana. What arises arises from the realm of wisdom. The realm is endowed with awareness. It does not discriminate extremes. Knowledge does not cut it off separately. Awareness pervades the realm. Wisdom expands everywhere. Dharmata is gathered into awareness. Son of the lineage, thus the appearance of self-nature and the dharmakaya are spoken of as two