Chinese
胜义清净的菩提心啊，远离戏论的唯一明点之界。出自大乘现观菩提道次第广大如虚空之续。菩萨以愿力成就果位的开示，即第七品。以一真如法性之体性，此不觉与能觉之智慧，各别行于种种显现。众生各自执己见，外道邪谬而错解，内道如实而正解。诸佛所说唯一之义理，依根器次第而各别领悟。乘之差别在于果位，时在于见行之差别。处于三界之内，此乃欲界，此乃包括天人在内之乘。于未悟之有为世间，不知虚妄而欲求安乐之果。于此生贪执之见，于错乱之显现专注修习，行为不示善恶之取舍，果报于此世及来世，善趣恶趣轮回之，种种不定之痛苦成就。若不转变心意则不得解脱，何时转变心意方能生果。为令众生从虚空解脱故，而趣入颠倒之路。执著为我的五蕴，于此生、来世、中阴一切时，皆由我独自所造，一切皆认为常恒不变。无常乃四大种所成，常恒之神我安住于虚空。从此世至他世，五蕴相续连接乃谬误。常恒之神我缠绕于白色，一切众生之心中央，皆有与嗡（藏文：བུངས，梵文天城体：，梵文罗马拟音：，汉语字面意思：）相合之个体存在，彼即造作一切之主宰。唯一常恒大我，譬如唯一之虚空，于众多容器中被分割成块状，如是众生以我执，将常恒分割成无常。若舍弃我执则归于一体。自认是常恒之数论外道，视断灭论者为远方抛弃者。生命无有前世与后世，乃是当下忽然生起，无有善恶业及异熟果报，众生、佛陀、安乐、痛苦皆不存在。如火灭灰烬随风逝，认为死后一切皆无。修习二合及自在天，供养善妙则众生安乐，不善妙则痛苦产生。裸体者以灰涂身，发髻
English
The Bodhicitta of supreme purity, the sphere of the single bindu free from elaboration. From the Great Tantra of Realization, the Bodhi Path, as vast as the sky, the seventh chapter, which teaches the accomplishment of the fruit through the aspiration of the Bodhisattva. With one true suchness, the nature of reality, this ignorance and the wisdom of knowing, separately act in various appearances. Sentient beings each hold their own views, outsiders misunderstand and misinterpret, insiders truly and correctly understand. The single meaning spoken by the Buddhas, is understood separately according to the order of faculties. The difference of vehicles lies in the fruit, the time lies in the difference of view and practice. Residing within the three realms, this is the desire realm, this is the vehicle including gods and humans. In the unenlightened conditioned world, not knowing the false, they desire the fruit of happiness. In the view of attachment to this life, they meditate without distraction on the mistaken appearances, the conduct does not indicate the acceptance or rejection of good and evil, the result in this life and the next, the various uncertain sufferings of samsara are accomplished. If the mind is not transformed, liberation will not occur, when will the mind be transformed to produce fruit. In order to liberate sentient beings from the sky, they enter the path of perversion. The five aggregates that are grasped as self, in this life, the next life, and all the intermediate states, are all created by myself alone, everything is considered to be constant and unchanging. Impermanence is composed of the four great elements, the eternal self dwells in the sky. From this world to the other world, the connection of the aggregates is a mistake. The eternal self is wrapped in white, in the center of the hearts of all sentient beings, there is an individual combined with Om (藏文：བུངས，梵文天城体：，梵文罗马拟音：，汉语字面意思：), that is the master who creates everything. The one eternal great self, like the one space, is divided into pieces in many containers, likewise sentient beings, with self-grasping, divide the eternal into impermanent. If self-grasping is abandoned, it becomes one. Considering themselves to be the eternal Samkhya, they regard annihilationists as those who are thrown far away. Life has no past or future lives, it is suddenly arising in the present, there is no karma of good and evil and no ripening result, sentient beings, Buddhas, happiness, and suffering do not exist. Like fire extinguished, ashes carried away by the wind, they believe that after death nothing exists. Practicing union and meditating on Ishvara, offering well brings happiness to sentient beings, not well brings suffering. The naked ones smear their bodies with ashes, a mass of matted hair.