Chinese
涅槃寂灭。大智慧明点，示现一切义之秘密。如是说。大圆满菩提心，明点入于海处之续，大智慧品第七竟。之后，一切子众，显现赞叹之坛城，无边无中一切皆，普贤广大之中，如何自之种姓等，坛城众等安住耶？无边无中之心髓，乃一切刹土之法性，如是法性无有止息故，自性菩提心之教，无有差别而有差别故，内外一切皆显现。舍弃无边无中之自性，以三种方式双运。刹土完全清净故，种姓之坛城完全清净。十方广大无有间断故，无边无中普贤之身，种种戏耍皆显现，超越所缘之相。于此无有可舍可取之处，无有可破可立可舍弃之处故，一切时平等之王，一切法会平等结合。心与习气非一，如是亦无有可执之二，非异而异之，种种法一切生起之基。执持彼等而假立，于显现之法等而行用，不舍弃自之庄严一切显现，不从他处求证。如是广大积聚之行，与名相俱之诸识，生起蕴界种种之基，乃一切法之根本。一显现为多故，多乃一之自性。依赖诸识之门，根于境中以庄严而生。是故内外无余，具名言分别之流。一切皆无我而显现，于境果任何亦不执著故，一切方便之手印，于见一切普贤而明。瑜伽极相连结之力，长时极度舍弃而解脱。此等乃大坛城之基，以证悟自之诸法而明。非究竟执为究竟，于彼执著以束缚而束缚者，于虚空无涯劫之间，将迷失于真正智慧。以无二平等之方式，
English
Passed into Nirvana. The great wisdom bindu, shows the secret of all meanings. Thus it is said. The Great Perfection Bodhicitta, the tantra of entering the state of the bindu ocean, the seventh chapter, the chapter of great wisdom, is complete. Then, all the assemblies of sons and daughters, the mandala of manifest praise itself, without beginning or middle, all, from the expansion of Samantabhadra, how do one's own lineages, etc., and the assemblies of mandalas abide? This essence without beginning or middle, is the Dharma-nature of all realms. Thus, since the Dharma-nature is without cessation, the teaching of the self-existing Bodhicitta, without difference, yet with difference, all within and without appear. Abandoning the absence of beginning and middle, uniting in three ways. Since the realms are completely pure, the mandala of the lineages is completely pure. Since the expanse in the ten directions is uninterrupted, the body of Samantabhadra without beginning or middle, all kinds of play appear. It is beyond the aspect of an object of focus. From this, there is nothing to abandon or take. Since there is no place to negate, establish, or abandon, the king of equality at all times, unites all Dharma assemblies equally. Mind and habitual tendencies are not one, likewise there is no grasping at two. Not different, yet different, the basis for the arising of all kinds of Dharmas. By grasping at them, one imputes, and engages in the appearing Dharmas, etc. One does not abandon all appearances as one's own adornment, nor does one seek to prove it from elsewhere. Thus, the great accumulation of actions, the various consciousnesses together with their signs, the basis for generating the various aggregates and elements, is the root of all Dharmas. Since one appears as many, the many are the nature of one. Relying on the doors of the various consciousnesses, the senses arise as adornments in the objects. Therefore, all without exception, within and without, are accompanied by the stream of conceptual designations. All appear as selfless in every way. Since one does not focus on any object or result, all the mudras of skillful means, are clear as the view of Samantabhadra. Through the power of intensely connecting yoga, one is liberated by intensely abandoning for a long time. These are the basis of the great mandala, clear through realizing all one's own Dharmas. Those who grasp at what is not ultimate as ultimate, and are bound by clinging to it, will stray from true wisdom for endless eons of space. In the manner of non-dual equality,