English
English version: The function of the awakened one is precisely what you inherently use. It's like obtaining money from within yourself; this attainment is not from someone else. This emptiness arises from great enlightenment (emptiness is enlightenment, and great enlightenment is the Buddha). Like seaweed in the ocean (great enlightenment is like the floating seaweed vaguely appearing from the sky above the ocean, giving rise to the six senses of eyes, ears, etc.). The defiled world of dust motes (dust motes refer to the six sense objects of form, sound, etc.) all arise from emptiness (all arise from emptiness, etc., and also all arise from deluded thoughts). When bubbles burst, emptiness is fundamentally non-existent, let alone the existence of the three realms (the existence of the three realms, such as earth, dust motes, etc., sometimes exists and sometimes disappears). If a dharma arises, let it perish; do not cling to views. If a dharma perishes, let it perish; do not cling to existence (if a dharma perishes, let it perish; clinging to existence, non-seeing naturally arises, but in reality, it does not arise). The function of the mind, the conditions of the nature, and the essence of reason are all truly pure (the mind refers to function, nature refers to pure inherent nature, conditions refer to the realm of the six sense objects, and true purity refers to the principle of non-birth and non-death). The nature and the function of the mind are inseparable (nature refers to those who are enlightened to the Dharma; one cannot eliminate thoughts and mental phenomena). (Nature) illuminates true gold (true gold refers to mind-mind, etc.). Habitual tendencies do not leave the mind, and the mind is also not like the mind itself (habitual tendencies refer to afflictions, and the mind refers to nature, meaning that habitual tendencies do not leave the mind, and the mind and habitual tendencies, etc., are also not one; habitual tendencies bind and entangle the mind). In a moment, habitual tendencies will gain the upper hand, but their essence has no difference (the minds of sentient beings are pure inherent nature). Liberation and bondage have the same cause (bondage is liberation, just like being liberated from the obstruction of a rope). Saints and ordinary beings do not have two different paths (those who are not enlightened think that the paths of saints and ordinary beings are different, and those who are enlightened think that ordinary beings and saints are one. Those who cultivate sometimes do not realize enlightenment, do not commit the mistake of the five aggregates, but fall into emptiness). Just like observing the nature of the thatch grass, neither emptiness nor existence is real. Awaken the unsteadfast, make it steadfast, and dwell well in the inverted (mainly use expedient means to talk about awakening, awaken the unenduring, make it enduring, awakening is effortless and natural). When troubled by extreme afflictions, one can attain the unsurpassed path. The dharma that arises from conditions, its meaning lies in perishing rather than arising (like rafters, fatherland, forest, conditions will eventually perish). Eliminating the meaning of various births and deaths, its meaning lies in arising rather than perishing. Your seeing and hearing, conditions have no different arising. The six sense objects all say that phenomena have different arising. In nature, they understand each other; in function, they are unified. If the two of difference and sameness lose their standard, you will know that sound is illusory. -------------------------------------------------------------------------------- (相成)。
Chinese
若知前念是病。令不起后念。若起后念。同还不觉。发心毕竟二不别。如是二心先心难。初发以为天人师。胜出声闻及缘觉。 菩萨清凉月。游于毕竟空。众生心冰净。菩提影现中。身是菩提树。心是明镜台。时时拂力下。不备若尘埃。无树而有影(譬如虚空中)风衢以鸟迹。此见悉为难。能遣及所造。色亦非色法。于彼见如来。其难亦如是。 树上千般叶。根从空处生。风吹叶不动。日照竞分明。欲得明明见。唯须见理明(见生死喧杂。涅槃寂静。见生死不喧杂。涅槃不静)如人觉贼不能违。 调伏难调伏解脱魔所缚。超然路地坐识荫般涅槃。觉海性澄圆。澄圆觉无妙。无明照生死(所)又立见所望(亡)。 现代汉语译本： （相成）。 如果知道前一个念头是病，就让后一个念头不生起。如果生起后一个念头，就和不觉悟一样。发心和最终的证悟没有分别。像这样，两个念头中，最初的念头最难。最初发心的人可以成为天人的老师，胜过声闻和缘觉。 菩萨像清凉的月亮，游于毕竟空（究竟空性）中。众生的心像冰一样清净，菩提的影子就会显现其中。身体是菩提树，心是明亮的镜台。要时时勤拂拭，不要让它沾染上尘埃。没有树却有影子（譬如虚空中），风的道路像鸟的痕迹，这些见解都很难理解。能遣除烦恼的人和所造作的业，色也不是真实的色法。在那里见到如来，这样的难度也是一样。 树上有千百种叶子，根却从空处生出。风吹叶子不动，阳光照耀下，叶子的颜色竞相分明。想要明明了了地看见，唯独需要明白真理（看见生死喧闹杂乱，涅槃寂静；看见生死不喧闹杂乱，涅槃不寂静）。就像人觉察到盗贼就不能违抗一样。 调伏难以调伏的，解脱被魔所束缚的。超然地坐在路地上，了知五蕴的般涅槃。觉悟之海的自性澄澈圆满，澄澈圆满的觉悟没有玄妙之处。无明照耀生死（所），又立起见解和希望（亡）。
English
English version: (Mutually completing). If you know that the previous thought is a disease, prevent the subsequent thought from arising. If the subsequent thought arises, it is the same as being unaware. The initial aspiration and the ultimate enlightenment are not different. Like this, among the two thoughts, the initial thought is the most difficult. The one who initially aspires can become a teacher of gods and humans, surpassing the Shravakas (hearers) and Pratyekabuddhas (solitary realizers). The Bodhisattva is like a cool, clear moon, wandering in the ultimate emptiness (Bijjhing Kong). When the minds of sentient beings are as pure as ice, the shadow of Bodhi (enlightenment) will appear within them. The body is the Bodhi tree, and the mind is a bright mirror stand. Constantly wipe it diligently, do not let it be stained with dust. There is no tree, yet there is a shadow (like in empty space), the path of the wind is like the traces of birds, these views are all difficult to understand. The one who can dispel afflictions and the karma that is created, form is also not true form. To see the Tathagata (Thus Gone One) there, the difficulty is the same. On the tree are thousands of leaves, but the roots grow from emptiness. The wind blows the leaves without moving them, and under the sunlight, the colors of the leaves are clearly distinguished. If you want to see clearly, you only need to understand the truth (see that Samsara (birth and death) is noisy and chaotic, Nirvana (liberation) is peaceful; see that Samsara is not noisy and chaotic, Nirvana is not peaceful). It's like a person who is aware of a thief cannot resist. Subduing the difficult to subdue, liberating those bound by Mara (demon). Sitting transcendently on the road, knowing the Parinirvana (complete Nirvana) of the five Skandhas (aggregates). The nature of the sea of enlightenment is clear and complete, the clear and complete enlightenment has no mystery. Ignorance illuminates Samsara (that which is), and establishes views and hopes (that which is lost). --------------------------------------------------------------------------------