Chinese
如来一切自性虚空广大续中，开显明点瑜伽品第七。 尔时，薄伽梵一切如来之主，宣说了如此甚深瑜伽。 智慧解脱之道，自然安住之大乐，从善与非善中解脱，此乃成佛菩提之精华。 无余而圆满，不变异而正直安住，因不可衡量与指认之故，菩提本身无有菩提。 何者无有功德与罪恶，于彼则宣说殊胜菩提。 噫玛吙，甚为稀有！无色中生出形色身，奇哉！若未见此，则不见其他。 此精华中无不圆满，是故称为大圆满，自生智慧无须寻觅，解脱后亦示解脱之道。 烦恼即是菩提道，于何亦不执著，乃是愚痴，无明即是智慧之明。 凡具足明之智慧者，观照无字之义，无相之义不可衡量。 无相乃最胜精华之身，成为一切果之道，导师乃金刚一切之意。 因不可指认故，乃胜者之道，于无为离戏明点中，安住于无念舍弃。 于无相之法性中，不寻觅而安住即是禅修。 因不可向他者开示之故，安住于自知自生自寂。 不贪执、不思虑、不住留，故于三摩地之味不应贪著。 因无有实物亦无有名相故，不可用文字指示与指认。 于空性无修之寂止中，因无有分别念而平等安住，寂止胜观相联结。 安住于信行地，乃无分别之智慧，与三学和合。 具足无漏之蕴，法界之自性，难以指认与衡量。 以此等秘密殊胜之法，平等安住而修持。 自性即是虚空，随顺一切，彼乃金刚之胜身，心识亦是虚空。 虚空从虚空中生出，虚空之分别念无生，于虚空中修持虚空。 总的来说，世间虚空，内与外亦是虚空。
English
In the Tantra of the Great Expanse of the Nature of All Tathagatas, the Seventh Chapter, which Reveals the Yoga of Bindus. Then, the Bhagavan, the Lord of All Tathagatas, spoke of such a profound yoga: The path of wisdom's liberation, The great bliss of spontaneous abiding, Freed from virtue and non-virtue, This is the essence of enlightenment, the heart of awakening. Complete without remainder, Unchanging, abiding upright, Because it cannot be measured or indicated, Enlightenment itself has no enlightenment. Whoever has no merit or demerit, For them, supreme enlightenment is taught. Emaho, how utterly wondrous! From the formless, the form body arises, amazing! If this is not seen, nothing else is seen. In this essence, all is complete. Therefore, it is called the Great Perfection. Self-arisen wisdom, without seeking, Having liberated, it also shows the path of liberation. Afflictions are the path of enlightenment. Not fixating on anything is ignorance. Unknowing itself is the clarity of wisdom. Whoever possesses the wisdom of awareness Looks at the meaning beyond letters. The meaning beyond appearance cannot be measured. The essence beyond appearance is the supreme body, Becoming the path of all fruits. The teacher is the heart of all Vajras. Because it cannot be indicated, it is the path of the Victorious Ones. In the bindu, free from fabrication and elaboration, Unthinkingly, equanimity is placed. In the nature of reality, beyond appearance, If left unfabricated, that is meditation. Because it cannot be shown to others, Abide in self-knowing, self-arisen, self-pacified. Without attachment, without thought, without abiding, Do not cling to the taste of samadhi. Because there is no thing and no name, It cannot be indicated or shown with letters. In the peace of emptiness, without meditation, Because there is no concept, it is equal abiding. Peaceful abiding and insight are connected. Abiding in the ground of conduct through faith, It is the wisdom of non-thought, Endowed with the three trainings. Endowed with uncontaminated aggregates, The nature of the realm of Dharma Is difficult to indicate and measure. With such a secret and sacred method, Abide in equanimity and practice. Nature itself is like space, Following after all things. That is the supreme Vajra body, The mind itself is also space. Space arising from space, The thoughts of space are unborn, In space, meditate on space. In general, the space of the world, Inner and outer are also space.
Chinese
是虚空啊！是身和智慧的虚空啊！于虚空本身观修虚空，果实是广大的虚空。金刚萨埵是广大的虚空，普贤广阔的是法界。为了清净的大道普度一切，勿思维不生不灭。对于一切如来，没有比这更殊胜的了。过去、现在、未来的一切，皆因取悦此（虚空）而自然成就。远离方便和形象，是将绳结抛向坚硬的虚空。如是说。此后，世尊大喜悦者，安住于无分别的禅定中，又宣说了如此甚深的方便。观修无实有之物，是一切如来的心意。本体是心的自性，没有任何事物存在。心和心所生之物，即是虚空本身，没有自性。因遍布一切而处处光明。以心观修心，观视而无所见，那即是伟大的见，是成为殊胜的智者。心性即是圆满的佛陀，勿于他处寻觅佛陀。从他处寻觅佛陀，犹如欲求酥油而搅动水。对于一切如来，没有此殊胜的秘密，若有人进入其他道，即使经历无数劫，也无法获得真言的果实。对于具足灌顶和誓言者，以善巧方便和慈悲心圆满具足，若无二心和怀疑，则必定成就殊胜的意趣。于此无有不可为之事，无有不可食之物，无有不可说之语。五甘露和五肉，一切饮食皆无分别地享用。将动摇的根识调伏于内，以平等安住而调伏之。身心放松置于自然状态，身心置于何种尺度，即以执着的橛钉钉住，是为最胜的成就。此后，世尊大喜悦者，为了自己而特别宣说了此偈颂：诸法自性本不生，从空性之自性中，无根基之界刹那间，轮回等果刹那生。刹那顷刻能成办，是为缘起之性也。刹那无因果之法界，于彼沉醉彼相续ི་བྱ། 如果降临就不是真如。如果真如被遮蔽，那么它的精华就胜过它。从中产生它真是太奇妙了！轮回和涅槃，依赖于刹那而变化，产生力量是毋庸置疑的。有多少思虑的因，刹那就能产生，因果完全寂静，是确定的禅修，是至高之地。前者的相续灭尽，后者的力量减小，应当观察刹那。这是所有胜者的，被说是殊胜的方便，具有禅修道生起的智慧，瑜伽士应当时常禅修。通过它和它的差别，获得广大的虚空成就，获得身语意之殊胜，获得无尽的功德，它与一切佛相等。佛和菩萨，将你视为儿子和兄弟。成为一切刹土坛城的，取之不尽的宝藏。这是如来藏自性广大虚空续的，极瑜伽品第八。 此后，薄伽梵一切如来之主大喜者，进入名为狮子奋迅的等持，宣说了这个极瑜伽之方便。无事物被称为事物，诸事物本身就是无事物。唉玛吙！普贤的，金刚身语意，以无生之方式，这个生被极力宣说。ཨཱ+ོྂ་མ་ཧཱ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སཝ་བྷཱ་ཝ་ཨཱཏྨ་ཀོུ྅་ཧྂ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）五蕴、界、处，以及所有动与不动之物，是普贤坛城，具有无尽庄严之轮。为了成办息灭之事，应当宣说此秘密咒语。ཨཱ+ོྂ་དྷརྨ་དྷཱ་ཏུ་སཝ་བྷཱ་ཝ་ཨཱཏྨ་ཀོུ྅་ཧྂ།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四方形有四门，具有莲花和轮辐，应当观想燃烧的坛城。观想所有坛城作为庄严，也应安住于身语意。具有四肢并且极其圆满，秘密莲花被花朵润泽。当菩提心生起时，智者应念诵咒语“啪ṭ”。ཨཱ+ོྂ་ཨ་ཀཱ་རོ་མུ་ཁྂ་སརྦ་དྷརྨཱ་ནཱྂ་阿底亚努特帕那特瓦达。嗡（藏文：ཨོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）吽（藏文：ཧཱུྂ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）~ྂ梭哈（藏文：སཝཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。这些咒语刚一说出，显现的事物全部止息，最终体验到，一切法都能见到，无需寻找即能获得大菩提，那即是成就殊胜之地。一切以见地来扩展，行为上对任何事物都不执着。见地与行为，合二为一而修持，以能压倒一切的，自性，将一切无余地盖上印记。在自性中，没有微尘可作为目标，因此，也不可能认识到那个目标。在自性无自性中，完全修习无自性。从无自性的因中，产生无自性的果。平息一切戏论，以这神圣的秘密来修持，立即转化为智慧。法界与智慧若无二，则转化为法身大乐。之后，世尊如来大喜悦者，宣说了这成就殊胜意义的秘密方法。普遍存在的自性，没有种种差别，对任何事物都没有执着。以智慧方便具足手印，我的那个次第，风的次第正确进入，具足结合的四支，以界的光芒铁钩，迎请诸佛之众，化为啥（藏文：ཀྵུྂ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：啥），在法界中融化。融化后陶醉于无分别的快乐，轮回与涅槃的边，不住于任何处。智慧，大智慧力，智慧被称为涅槃，智慧被称为轮回。喜与他喜，勇士之喜，具有喜乐聚集的自性，从真正的喜乐中产生，具足无分别的快乐。空性，极其空性，在无实体的巨大空性中，无有实体与非实体，一切被称为空性。空性的自性没有相状，因此不是空性，也不是非空性，不是边也不是中。与无相的印相合，从而产生功德。从秘密的莲花中产生，从具有日月之花中，具足形状和颜色的，大手印圆满了。任运成就的快乐
English
Is the sky! It is the sky of body and wisdom! Meditate on the sky itself in the sky, the fruit is the great sky. Vajrasattva is the great sky, Samantabhadra is the vastness of the Dharmadhatu. In order to purify the great path to liberate all, do not think of non-arising and non-ceasing. For all the Tathagatas, there is nothing more sacred than this. All that has passed, is present, and will come, is naturally accomplished by pleasing this (sky). Being separated from means and form is to throw the knot into the hard sky. It is said. Then, the Bhagavan Great Delight, settled in the samadhi of non-discrimination, again spoke of such profound means. To meditate on what is without substance is the mind of all the Tathagatas. The essence is the nature of the mind, and there is nothing that exists. The mind and the things that arise from the mind are the sky itself, without nature. Because it pervades everything, it is light everywhere. Meditate on the mind with the mind, and if you look but see nothing, that is the great seeing, which has become a noble knower. Mind itself is the perfect Buddha, do not seek the Buddha elsewhere. Seeking the Buddha from elsewhere is like churning water to get butter. For all the Tathagatas, there is no such sacred secret, and if someone enters another path, even after countless kalpas, they will not obtain the fruit of mantra. For those who have empowerment and vows, who are fully endowed with skillful means and compassion, if there is no doubt or hesitation, then the intention of goodness will surely be accomplished. There is nothing that should not be done in this, there is nothing that should not be eaten, there is nothing that should not be said. The five ambrosias and the five meats, all food and drink should be enjoyed without discrimination. Subdue the moving senses within, and subdue them by dwelling in equality. Relax the body and mind and place them in a natural state. Whatever measure the body and mind are placed in, fix them with the peg of attachment, which is the supreme accomplishment. Then, the Bhagavan Great Delight, for himself, especially spoke this verse: The nature of phenomena is unborn, from the nature of emptiness, the rootless realm in an instant, the fruits of samsara and so on arise in an instant. In an instant, it can be accomplished, which is the nature of dependent origination. The Dharmadhatu of an instant without cause and effect, be intoxicated there, that continuum