Chinese
殊胜界中清净菩提心。 离戏明点唯一界。 大乘现观菩提道之大续与虚空等同中， 菩萨以愿力之威力成就果之第七品。 以一法性之自性， 此无明、一切分别之智慧， 各别行于种种显现。 众生皆自以为是， 外道皆颠倒错谬。 内道如实证悟。 于佛所说之一义， 依根器次第而各别理解。 乘之差别在于果与， 时乃见行之差别。 处于三界贪欲中， 此天人等之乘， 于未悟之有为世间， 不知虚妄而欲求安乐果。 于此生执着之见， 于错乱之显现无散乱修习。 行善恶皆未开示， 果于此世与来世， 善趣恶趣轮回之， 种种不定痛苦成就。 若不转心则不得解脱， 何时转心则成果。 为令众生从虚空解脱， 而入于颠倒之路。 执着为我之五蕴， 于此生、来世、中阴一切时， 皆由唯一所作， 一切皆认为常。 无常乃四大。 常住之士住于空。 从此世至彼世， 五蕴相续乃错谬。 常住之士缠绕于白。 一切众生之心中央， 有与嗡（藏文：བུངས，梵文天城体：，梵文罗马拟音：，汉语字面意思：）相合之个个。 彼即作一切。 于唯一大常， 譬如唯一虚空， 于多器之中断为多块。 如是众生以我执， 常断为无常。 若舍我执则合为一。 自认常恒之数论师， 视断见为外道。 于生无有先后， 乃是现在忽然生起。 无有善恶业与异熟， 众生、佛陀、苦乐皆无。 如火灭灰烬随风逝， 视死后一无所有。 修习二合与自在天， 善妙供养，众生安乐生起， 不善则认为痛苦生起。 裸体以灰涂身， 发髻
English
The pure Bodhicitta in the supreme realm. The realm of the single bindu free from elaboration. From the great continuum of the Mahayana Abhisamaya Bodhi Path, which is equal to the sky, The seventh chapter, which shows the accomplishment of the fruit through the power of the Bodhisattva's aspiration. With one nature of reality, This ignorance, all discriminating wisdom, Separately acts in various appearances. Beings are all self-righteous, Outsiders are all mistaken and wrong. Insiders realize the truth as it is. In the one meaning spoken by the Buddha, They understand separately according to the order of the faculties. The difference of the vehicle lies in the fruit and, The time is the difference of view and practice. Being in the desire of the three realms, This vehicle of gods and humans, In the unawakened conditioned world, Not knowing falsehood, they desire the fruit of happiness. In the view of attachment to this life, They cultivate without distraction in the confused appearance. Acting good and evil are not indicated, The fruit in this life and the next, The various uncertain sufferings of samsara in the good and bad realms are accomplished. If the mind is not turned, there will be no liberation, When the mind is turned, then the fruit will arise. In order to liberate beings from the sky, They enter the path of reversal. The five aggregates that are grasped as self, In all times of this life, the next life, and the intermediate state, Are all done by the one alone, Everything is considered permanent. Impermanence is the four elements. The permanent person dwells in the sky. From this world to the other world, The continuation of the five aggregates is a mistake. The permanent person is entangled in white. In the center of the hearts of all beings, There is one that is 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 what does everything. In the one great permanent, For example, the one sky, Is cut into pieces in many vessels. Likewise, beings with self-grasping, The permanent is cut into impermanent pieces. If self-grasping is abandoned, they become one. Those who consider themselves permanent Samkhyas, View nihilism as an outsider. In life, there is no before and after, It is now suddenly arising. There is no good or bad karma and ripening, Beings, Buddhas, happiness, and suffering are all non-existent. Like fire extinguished, ashes carried away by the wind, They see nothing after death. They practice dual union and Ishvara, Good offerings, beings arise in happiness, Unwholesome, they think suffering arises. Naked, smearing the body with ashes, Hair in a bun