Chinese
作为所依处。 安住于彼即是征相， 为了显现彼种方式， 依于有相物质之坛城， 是依于表征之权势。 彼之自性显空…… 以及明空、乐空无二地， 证悟觉空是意义之权势。 此三虽然形相各异， 然于意义上并非二元， 此心仅是唯一安立。 若有士夫于口耳传承中， 具有表征、意义、征相三者， 则与表征之传承相同， 如此立誓则太过分。 虽是如此，然圣者亦， 未显现四种各自之正知前， 无法知晓一切法即是彼， 故于远离诤论之持明者， 于此处不作诽谤。 为何对于一无所知， 具有愚痴之过失者， 将佛陀真实作为依据， 为了观察其存在多久。 佛陀教法之精髓即， 教证唯此而已。 虽不对僧团和墙壁说， 然于闻思修此种方式上， 轻视此等之时， 我则将持明者Ra视为稀有。 其后于第十三个问题， 究竟而言佛陀存在或不存在？ 若存在，则空性、无生， 以及无戏论、不可言说、不可思议， 故于一切经续中说为不存在。 若不存在，则色身二者， 以及利生事业则不会产生。 如是回答此问题。 往昔某些人如是说， 身与智慧真实存在。 若无彼，则不得果位之法身， 以及不得智慧则退失。 等等虽然安立理证， 然是属于说有事物之宗派， 为何法身具有相状， 故成为唯一，故不合理。 甚深续部之密意即， 三身光明空性之自性。 非为常有，无有事物。 非为断灭，光明之身。 非为他异，无有内外。 如是所说，如是经中亦， 凡以色相见我者， 凡以音声知我者， 彼乃步入邪道者， 彼众生不能见我。 引导者乃是法身， 法性非为所知境， 彼是无法知晓的。 如是故大圆满， 于自宗如是说， 本来清净法身之自性中， 有无之边
English
As the basis. Abiding in that is the sign, To manifest that way, Depending on the mandala of symbolic substances, Is considered the power of indication. Its essence is appearance-emptiness... And clarity-emptiness, bliss-emptiness, inseparably, Realizing awareness-emptiness is the power of meaning. These three, although different in form, Are not dual in meaning, This mind is merely a single designation. If an individual in the oral transmission, Has the three, indication, meaning, and sign, Then it is the same as the transmission of indication, Such a vow is too extreme. Although it is so, even the noble ones, Before manifesting the qualities of the four individual correct knowledges, Cannot know all phenomena as that, Therefore, towards the knowledge holders free from disputes, Here, we do not cast blame. Why is it that those who know nothing, Possessing the fault of ignorance, Take the Buddha as the actual source, To see how long they remain. The essence of the Buddha's teachings is, Scripture and realization alone. Although we do not say it to the Sangha and the walls, But in hearing, thinking, and meditating on this way, At a time when such things are belittled, I consider the knowledge holder Ratna to be rare. Then, in the thirteenth question, In reality, does the Buddha exist or not? If he exists, then emptiness, unborn, And without elaboration, unspeakable, unthinkable, Therefore, it is said in all Sutras and Tantras that he does not exist. If he does not exist, then the two form bodies, And the activities of benefiting beings will not arise. Thus, the answer to this question is given. Some of the ancients say this, The body and wisdom actually exist. If there is no that, then the Dharmakaya of the result, And not attaining wisdom would be a downfall. Etc., although establishing reasons, It belongs to the school that speaks of existence, Why does the Dharmakaya have characteristics, Therefore, it becomes the only one, therefore it is not reasonable. The secret meaning of the profound Tantras is, The three bodies are the nature of clear light emptiness. Not permanent, without substance. Not annihilation, the body of clear light. Not different, without inside and outside. As it is said, so it is also in the Sutras, Those who see me in form, Those who know me by sound, They have entered the wrong path, Those beings do not see me. The guides are the Dharmakaya, The nature of reality is not an object of knowledge, It cannot be known. Therefore, the Great Perfection, In its own tradition says this, In the nature of the originally pure Dharmakaya, The extremes of existence and non-existence