English
English version: No non-form (formlessness of form), existence of non-existence (non-existence of existence), non-non-mind-form (form that is not the form of mind), condition of non-condition (non-condition of condition), standing, dwelling, moving, stopping, self, others, bondage, liberation, all dharmas are suchness, the form of patience is unattainable. 'If a Buddha-son (if a disciple practicing the Buddha's path)! One who advances in mind (one who diligently cultivates the mind), whether in the four dignities (walking, standing, sitting, lying down), at all times practices subduing emptiness, provisionally assembling with the Dharma-nature (at all times, one must practice, subdue emptiness, recognize that everything is a provisional assembly of conditions, thereby experiencing the Dharma-nature), ascending the mountain of non-birth (ascend the mountain of no birth and death), and seeing all existence and non-existence as suchness and non-suchness (thereby seeing all existence and non-existence, suchness and non-suchness). All colors of the earth, blue, yellow, red, and white, enter (all phenomena of the earth, such as blue, yellow, red, and white), even the wisdom of the Three Jewels (even the wisdom of the Buddha, Dharma, and Sangha), all faith, progress, and paths (all faith, progress, and paths), are emptiness, non-birth, non-action, and non-wisdom (are all emptiness, non-birth, non-action, and non-wisdom). Arising from emptiness and entering the worldly truth, there are also no two forms (arising from emptiness and entering the worldly truth, there are also no two forms), continuing the empty mind and penetrating the roots of good of advancing (continue to maintain the empty mind and penetrate the roots of good of diligent practice).' 'If a Buddha-son (if a disciple practicing the Buddha's path)! One who settles the mind (one who cultivates meditation), is quiescent and without form (is quiescent nirvana, without form). A formless person then enters inner emptiness (a person without form then enters the emptiness of the inner mind), encountering sentient beings with the mind of the path (encountering sentient beings with the mind of the path), not speaking of conditions and not seeing formlessness (not speaking of conditions and not seeing formlessness), immeasurable practices and immeasurable mind samadhi (immeasurable practices and immeasurable mind samadhi). Ordinary people and sages all enter samadhi (ordinary people and sages all enter samadhi), the nature of the body corresponds to everything (the nature of the body corresponds to everything), because of the power of samadhi (because of the power of meditation). Self, others, creators, receivers (self, others, creators, receivers), all bound views, the nature is the cause of obstacles (all bound views, the nature is the cause of obstacles), scattered wind moves the mind (scattered wind moves the mind), not quiescent but extinguished, empty emptiness (not quiescent but extinguished, empty emptiness), eight inversions without conditions (eight inversions without conditions). False quiet wisdom observation (false quiet wisdom observation), all false assemblies extinguish moment by moment (all provisional assemblies extinguish moment by moment), receiving all the fruits of the three realms and the nature of sin (receiving all the fruits of the three realms and the nature of sin), all arise from the extinction of meditation and give rise to all good (all arise from the extinction of meditation and give rise to all good).' 'If a Buddha-son (if a disciple practicing the Buddha's path)! One who has the mind of wisdom (one who cultivates wisdom), empty wisdom is not without conditions (empty wisdom is not without conditions), knowing the body is called mind (knowing the body is called mind), distinguishing all dharmas (distinguishing all dharmas). The master of false names (the master of false names), is in common with the path (is in common with the path), taking the fruit and practicing the cause (taking the fruit and practicing the cause), entering the holy and abandoning the mundane (entering the holy and abandoning the mundane), extinguishing sins and arising blessings (extinguishing sins and arising blessings), bondage and liberation are all the function of the nature of the body (bondage and liberation are all the function of the nature of the body). All views of permanence, joy, self, purity, and afflictions (all views of permanence, joy, self, purity, and afflictions), are because the nature of wisdom is not clear (are because the nature of wisdom is not clear). Taking wisdom as the head (taking wisdom as the head), cultivating unspeakable contemplation wisdom (cultivating unspeakable contemplation wisdom), entering the Middle Way, the One Truth (entering the Middle Way, the One Truth). That ignorance obstructs wisdom (that ignorance obstructs wisdom), is not form, not coming (is not form, not coming), not condition, not sin (not condition, not sin), not eight inversions (not eight inversions). Non-birth and non-death wisdom (non-birth and non-death wisdom), the light flame is the illumination (the light flame is the illumination), enjoying illusory expedient transformation of supernatural powers (enjoying illusory expedient transformation of supernatural powers), because the nature of the body of wisdom is the function of wisdom (because the nature of the body of wisdom is the function of wisdom).' 'If a Buddha-son (if a disciple practicing the Buddha's path)! One who has the mind of vows (one who makes vows), vows to seek greatly (vows to seek greatly), seeking everything (seeking everything), because of practicing the cause with the fruit (because of practicing the cause with the fruit). Vow mind connects vow (vow mind connects vow), mind connects continuously (mind connects continuously), a hundred kalpas to attain Buddhahood (a hundred kalpas to attain Buddhahood). Extinguishing sins and seeking continuously (extinguishing sins and seeking continuously), with utmost sincerity, non-birth (with utmost sincerity, non-birth), empty one vow contemplation (empty one vow contemplation), contemplation enters settled illumination (contemplation enters settled illumination), immeasurable views are bound and liberated because of the seeking mind (immeasurable views are bound and liberated because of the seeking mind), no (no).' --------------------------------------------------------------------------------
Chinese
量妙行以求心成，菩提无量功德以求为本。初发求心、中间修道，行满愿故佛果便成。观一谛中道，非照非界非没。生见见，非解慧。是愿体性，一切行本原。 “若佛子！护心者，护三宝、护一切行功德。使外道八倒恶邪见不娆正信，灭我缚、见缚无生，照达二谛观心现前。以护根本无相护，护空无作无相，以心慧连入无生，空道智道皆明光，明光护观入空，假分分幻化，幻化所起如无，如无法体集散不可护，观法亦尔。 “若佛子！喜心者，见他人得乐常生喜悦。及一切物假空照寂，而不入有为、不无寂然。大乐无合，有受而化、有法而见。玄假法性，平等一观心心行。多闻一切佛行功德、无相喜智，心心生念而静照，乐心缘一切法。 “若佛子！顶心者，是人最上智。灭无我轮见疑身一切瞋等，如顶观连、观连如顶。法界中因果，如如一道最胜上如顶。如人顶，非非身见六十二见。五众生灭，神我主人动转屈申，无作无受无行、不可捉缚者，是人尔时入内空，值道心众生，不见缘不见非缘，住顶三昧寂灭定，发行趣道。性实、我人常见、八倒生，缘不二法门，不受八难幻化果，毕竟不受。唯一众生，去来坐立、修行灭罪，除十恶、生十善，入道正人正智正行菩萨达观现前，不受六道果，必不 现代汉语译本：以衡量妙行来寻求心性的成就，以菩提无量的功德作为根本。最初发起求道之心，中间勤修道业，修行圆满，愿力成就，佛果自然便能证得。观照一实谛中的中道，它既不是照见，也不是界限，更不是泯灭。从生灭之见中生出见解，并非真正的解脱智慧。这是愿力的本体，一切修行的本源。 ‘如果佛弟子！守护自心，就是守护三宝（佛、法、僧）、守护一切修行功德。使外道的八种颠倒恶见邪见不能扰乱正信，灭除我执的束缚、知见的束缚，达到无生，明照通达二谛（世俗谛和胜义谛），观照自心现前。以守护根本的无相之法来守护，守护空性、无造作、无相之法，以心性的智慧连接进入无生之境，空性的道理和智慧的道理都光明照耀，以光明照耀来守护观照，进入空性，假借分别，幻化不实，幻化所生的一切都如虚无，如虚无之法，其体性的聚集和消散都不可守护，观照诸法也是如此。 ‘如果佛弟子！心生欢喜，见到他人获得快乐，常常生起喜悦之心。以及一切事物都是假有空性的，照见其寂静的本性，而不落入有为之法，也不落入无为的寂然。大乐没有聚合，有感受而能化解，有法理而能证见。深奥的假有法性，平等地观照一心一行的心性。广闻一切佛的修行功德、无相的喜悦智慧，心心念念都生起正念而静默观照，以喜悦之心缘于一切法。 ‘如果佛弟子！顶心，是指这个人具有最上的智慧。灭除无我之轮、知见上的疑惑、身体上的一切嗔恨等等，如同头顶的观想连接，观想的连接如同头顶。法界中的因果，如如不动，唯一的一条道路是最殊胜的，如同头顶。如同人的头顶，不是非身见和六十二种邪见。五蕴（色、受、想、行、识）的生灭，神我和主人翁的动转屈伸，没有造作，没有承受，没有行为，不可捉摸和束缚，这个人此时进入内空之境，遇到具有道心的众生，不见因缘，也不见非因缘，安住在顶三昧的寂灭禅定中，发起修行，趣向正道。自性真实、我人和常见、八种颠倒生起，因缘不二法门，不受八难的幻化果报，毕竟不受。只有一位众生，去来坐立、修行灭罪，去除十恶，生起十善，进入正道的正人、正智、正行的菩萨的通达观照现前，不受六道轮回的果报，必定不会。'
English
English version: Measure the wonderful practices to seek the accomplishment of the mind, and take the immeasurable merits of Bodhi as the foundation. Initially, generate the mind of seeking enlightenment, diligently cultivate the path in the middle, and when practice is complete and vows are fulfilled, the fruit of Buddhahood will naturally be attained. Contemplate the Middle Way in the One Reality, which is neither illumination, nor boundary, nor annihilation. Arising from the view of arising and ceasing, it is not true wisdom of liberation. This is the essence of vows, the origin of all practices. 'If a Buddha's disciple! Protecting the mind is protecting the Three Jewels (Buddha, Dharma, Sangha), and protecting all meritorious virtues of practice. Prevent the eight inverted views and evil views of external paths from disturbing right faith, extinguish the bondage of self-attachment, the bondage of views, and attain non-arising, clearly illuminating and penetrating the Two Truths (conventional truth and ultimate truth), and contemplating the present mind. Protect by guarding the fundamental non-form, guarding emptiness, non-action, and non-form. Connect and enter non-arising with the wisdom of the mind, and the principles of emptiness and the principles of wisdom will both shine brightly. Use bright illumination to guard contemplation and enter emptiness, borrowed distinctions, illusory transformations, and everything arising from illusory transformations is like nothingness. Like the Dharma of nothingness, its aggregation and dispersion of the substance cannot be guarded, and the contemplation of Dharmas is also like this.' 'If a Buddha's disciple! Rejoicing in mind, constantly generate joy when seeing others attain happiness. And all things are provisionally empty, illuminating their tranquil nature, without falling into conditioned dharmas, nor falling into the stillness of unconditionedness. Great bliss has no aggregation, having feeling and being able to transform, having Dharma and being able to see. Profound provisional Dharma nature, equally contemplating the mind and mental activities of one mind. Widely hear all the meritorious virtues of the Buddha's practices, the wisdom of non-form joy, with every thought arising with mindfulness and silent contemplation, with a joyful mind connected to all dharmas.' 'If a Buddha's disciple! The crown of the mind refers to the supreme wisdom of this person. Extinguish the wheel of no-self, doubts in views, all anger and so on in the body, like the connection of contemplation on the crown of the head, the connection of contemplation is like the crown of the head. The cause and effect in the Dharma realm, as it is, the only path is the most supreme, like the crown of the head. Like the crown of a person, it is not the non-self view and the sixty-two heretical views. The arising and ceasing of the five aggregates (form, feeling, perception, volition, consciousness), the movement, bending, and stretching of the spirit and the master, without action, without acceptance, without behavior, and cannot be grasped and bound, this person at this time enters the state of inner emptiness, encounters sentient beings with the mind of the Way, does not see conditions, nor does he see non-conditions, abides in the samadhi of stillness and extinction of the crown, initiates practice, and proceeds towards the right path. The true nature, the common view of self and others, and the arising of the eight inversions, the non-dual Dharma gate of conditions, does not receive the illusory karmic results of the eight difficulties, and ultimately does not receive them. Only one sentient being, going, coming, sitting, standing, practicing to extinguish sins, removing the ten evils, generating the ten good deeds, the enlightened contemplation of the righteous person, righteous wisdom, and righteous practice of the Bodhisattva who enters the right path is present, does not receive the karmic results of the six realms of reincarnation, and certainly will not.' --------------------------------------------------------------------------------