English
English version: Speak with sincerity, and explain things truthfully according to the other person's level of understanding. However, the things you ask for should not increase the cycle of birth and death. The thoughts you employ must benefit all beings. Only with focused diligence can you achieve a response. Do not be careless or casual. 7. Performing Prostrations (The practitioner should contemplate the Three Jewels (Sanbao), whose essence is causeless compassion, always desiring to deliver all sentient beings, but unable to act because beings lack the opportunity. One should think that since I have repeatedly requested, even if not seen with my own eyes, the response in the unseen will not be false. Therefore, one must imagine that they have already descended, burn various precious incenses, prostrate with five limbs touching the ground, and pay homage to the Three Jewels requested above. Only the devas (celestial beings) and spirits need not be saluted. When it comes to the Great Compassion Mantra and Avalokiteśvara Bodhisattva (Guanshiyin Pusa), each requires three prostrations. Because this person and Dharma are the masters of the Dharma assembly, one should chant). Wholeheartedly I prostrate to the original teacher, World Honored Shakyamuni Buddha (Shijiamouni Shizun) (Like the Three Jewels and all the honored ones in the previous request, all must prostrate with five limbs touching the ground, diligently and respectfully. When prostrating to the Buddha, contemplate: The nature of the one who prostrates and the one who is prostrated to is empty and still; the interaction of response and the path is inconceivable. This Dharma assembly of mine is like the jewel of Indra (Dishi), the image of Shakyamuni Tathagata appears within it. My figure also appears before Shakyamuni, head and face touching his feet, taking refuge and paying homage. When prostrating to Amitabha Buddha (Amituo Fo), one says that the image of Amitabha Buddha appears within it, and so on. When prostrating to the Dharma, contemplate: The true emptiness of Dharma-nature is like space, the ever-abiding Dharma Jewel is inconceivable. My figure appears before the Dharma Jewel, wholeheartedly taking refuge and paying homage according to the Dharma. When prostrating to the Sangha, follow the above method of prostrating to the Buddha, but change the object to Bodhisattvas, etc. Only when prostrating to Avalokiteśvara (Guanyin) say: In order to seek the eradication of obstacles, I perform the prostration of touching the feet. Because Avalokiteśvara is the master of repentance). 8. Making Vows and Holding Mantras. The Sutra says: If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), young men, and young women who wish to recite and uphold this mantra, they should generate a compassionate heart towards all sentient beings and first make the following vows with me. These vows are horizontally profound and encompass both expedient and ultimate teachings, and only the teachings and contemplations of the Tiantai school can exhaust their boundaries. Now, according to one school's explanation, I will briefly mark and guide them, so that practitioners have a place to which their hearts can return. There are two sections to the vows: the first ten vows explain the accomplishment of the Dharma, going straight towards rebirth in good realms; the latter six vows explain the elimination of evil, going straight towards breaking through evil karma. Furthermore, according to the sutras, hearing the mantra brings benefits such as attaining the four fruits and the ten grounds, which is clearly stated in the Vaipulya Sutras. These vows are suitable for the four assemblies. --------------------------------------------------------------------------------
Chinese
教菩萨。旁兼两教二乘。亦有法缘慈悲。随世利物故。今之行者。既显圆顿止观觉意三昧故。立愿起行。须顺法华之意。故荆溪云。散引诸文该乎一代文体。正意唯在醍醐故。十六愿须约开显圆义释也。前十愿皆称南无大悲观世音者。南无翻归命亦度我。亦信从大悲者。以此菩萨拔苦心重故。称具大悲者施无畏者。此悲体圆即能与乐。观世音具如别行疏释。盖哀悯至深故教众生求我度脱。归心顺我立乎誓愿。令我机感故也。仍须了知大悲观音即我本性。今欲复本故称本立愿。又复此愿即本性之力用故。马鸣云。自心起信还信自心。此经云。应当从我发如是愿。今以二义释兹十愿。初约诸经四弘释。次约今家十乘释。夫四弘者依四谛起。四谛者二示世间苦因果。二示出世乐因果。一切菩萨。欲拔此苦欲与此乐。故依之立四誓也。依苦谛立云众生无边誓愿度。依集谛立云烦恼无数誓愿断。依道谛立云法门无尽誓愿知。依灭谛立云佛道无上誓愿成。但今十愿。拔世间苦因在前。故与四誓次第小异。而皆二二相成。以知法由眼智度众生。须方便船必越海道。能登山舍可栖身故。初二依集谛立。先愿知一切尘劳之法。皆即法界。次愿得是圆净慧眼。以非此慧不能知故。三四依苦谛立。先愿度一切沉沦之众。次愿早得体内方便。非 现代汉语译本：教导菩萨，同时兼顾引导二乘（声闻乘和缘觉乘）。因为菩萨具有法缘和慈悲心，所以能够顺应世间的情况来利益众生。现在的修行者，既然已经显明了圆顿止观和觉意三昧，所以立下誓愿和开始行动，必须顺应《法华经》的意旨。因此荆溪大师说：‘广泛引用各种经文，涵盖了一代时教的文体，但真正的意义只在于醍醐。’所以，十六愿必须依据开显圆融的意义来解释。前面的十愿都称念‘南无大悲观世音’，‘南无’翻译为归命，也表示度我，也表示信从。因为这位菩萨拔除众生痛苦的心特别强烈，所以称念具有大悲心的人，以及施予无畏的人。这种悲心的本体是圆融的，所以能够给予快乐。观世音的含义，详细的解释在《别行疏》中。大概是因为哀悯之心到了极深的地步，所以教导众生求我来度脱他们，归心顺从我，立下誓愿，使我的机感能够应验。仍然需要了解大悲观音就是我的本性，现在想要恢复本性，所以称念本性来立愿。而且这个誓愿就是本性的力量和作用。马鸣菩萨说：‘从自心生起信心，还要相信自心。’《法华经》说：‘应当从我这里发起这样的誓愿。’现在用两种意义来解释这十个誓愿。首先，依据诸经的四弘誓愿来解释；其次，依据天台宗的十乘观法来解释。四弘誓愿是依据四谛而生起的。四谛是：两种揭示世间的苦和苦因，两种揭示出世间的乐和乐因。一切菩萨，想要拔除众生的痛苦，想要给予众生快乐，所以依据四谛立下四种誓愿。依据苦谛立下‘众生无边誓愿度’，依据集谛立下‘烦恼无数誓愿断’，依据道谛立下‘法门无尽誓愿知’，依据灭谛立下‘佛道无上誓愿成’。但是现在的十愿，拔除世间痛苦和痛苦之因在前面，所以和四誓的次第稍微不同，但都是两两互相成就。因为知道法是由眼智来度化众生，必须要有方便之船才能渡过海道，能够登上山舍才能安身。
English
English version: Teaching Bodhisattvas, while also guiding the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Because Bodhisattvas possess the conditions of Dharma and compassion, they can benefit beings by adapting to the circumstances of the world. Practitioners today, having already manifested the perfect and sudden cessation-contemplation (zhiguan) and the samādhi of awakened intention, must align their vows and actions with the meaning of the *Lotus Sūtra*. Therefore, Master Jingxi said: 'Extensively citing various scriptures, encompassing the literary style of a lifetime of teachings, but the true meaning lies only in the ghee.' Therefore, the Sixteen Vows must be explained according to the meaning of revealing and manifesting the perfect and complete. The first ten vows all recite 'Namo Mahākaruṇā Avalokiteśvara' (Homage to Great Compassionate Avalokiteśvara), 'Namo' translates as taking refuge, also meaning deliver me, also meaning to believe and follow. Because this Bodhisattva's heart for removing the suffering of beings is particularly strong, therefore reciting the name of the one who possesses great compassion, and the one who bestows fearlessness. The essence of this compassion is complete and perfect, therefore it can give joy. The meaning of Avalokiteśvara is explained in detail in the *Separate Treatise*. It is probably because the heart of compassion has reached an extremely deep level, therefore teaching beings to seek me to deliver them, to take refuge and follow me, to make vows, so that my responsiveness can be realized. It is still necessary to understand that the Great Compassionate Avalokiteśvara is my inherent nature, now wanting to restore the inherent nature, therefore reciting the inherent nature to make vows. Moreover, this vow is the power and function of the inherent nature. Aśvaghoṣa said: 'From one's own mind arises faith, and also believe in one's own mind.' The *Lotus Sūtra* says: 'One should make such vows from me.' Now, I will explain these ten vows with two meanings. First, according to the Four Great Vows of various scriptures; second, according to the Ten Vehicles of the Tiantai school. The Four Great Vows arise based on the Four Noble Truths. The Four Noble Truths are: two revealing the suffering and the cause of suffering in the world, two revealing the happiness and the cause of happiness beyond the world. All Bodhisattvas, wanting to remove the suffering of beings, wanting to give happiness to beings, therefore make four vows based on the Four Noble Truths. Based on the Truth of Suffering, the vow is made 'Beings are boundless, I vow to save them'; based on the Truth of Accumulation, the vow is made 'Afflictions are countless, I vow to end them'; based on the Truth of the Path, the vow is made 'Dharma gates are endless, I vow to know them'; based on the Truth of Cessation, the vow is made 'The Buddha path is supreme, I vow to attain it.' But the current ten vows, removing the suffering and the cause of suffering in the world are in the front, therefore the order is slightly different from the Four Vows, but they are all mutually accomplished in pairs. Because knowing the Dharma is to liberate beings through the wisdom of the eye, there must be a convenient boat to cross the sea, and one must be able to climb the mountain dwelling to settle down. --------------------------------------------------------------------------------
Chinese
此方便度生不遍故。五六七八依道谛立。道虽万行不出三学。今先求实慧般若即慧学。次愿慧成越于二死苦海。次求出世上上戒定。后愿二学功成入于三德。涅槃三学是道谛之始。越苦证灭显道谛之终也。九十依灭谛立先求无为之法。以宅其心。则惑灭行息。后愿冥乎法性。复本净身。则究竟常寂也纵百千愿亦何出于四弘。况此十耶。又愿不依谛名为狂愿。虽不出四。今以观音智巧悲深故。开四为十。则使行者标心立行。原始要终皆悉显了故也。仍须了知始终等相。体性融即。故荆溪云。初心遍摄观惑法界。即惑成智即生成灭。名圆四誓。又了前二誓。拔性德之苦。后二誓与性德之乐。性之苦乐。何须拔与即。无作之誓也。二约今家十乘释者。圣意多含且作二释。寻经始末以后验前。知是愿成十法乘也。何者以说咒前令发十愿。说咒讫示咒相貌。有九句并咒。体成十法。与今家十乘。更无差忒。后观行中当说言。十乘者。初观不思议境。二发菩提心。三巧安止观。四破法遍。五识通塞。六调适道品。七对治助开。八知次位。九安忍。十离顺道法爱。十愿对此。唯一处前后。彼则依境发心。此则依境修观。各有其意。初知一切法愿。显不思议境。非一念三千。岂收一切。二智慧眼愿。圆止观成佛眼智也。非此眼智不显妙 现代汉语译本 此方便度生不普遍，因此五、六、七、八愿是依据道谛（Dukkha-nirodha-gamini-patipada-ariya-sacca，通往灭苦的道路）而设立的。虽然道路有万千法门，但都离不开戒、定、慧三学。现在首先祈求实慧般若（Prajna，智慧），这便是慧学。其次，愿智慧成就，超越生死二苦的苦海。再次，祈求出世间的上上戒（Sila，道德规范）和定（Samadhi，禅定）。最后，愿戒、定二学功成，最终证入法身德、般若德、解脱德三德涅槃（Nirvana）。涅槃三学是道谛的开端，超越痛苦，证得寂灭，则彰显了道谛的终极目标。九、十愿是依据灭谛（Nirodha-ariya-sacca，苦灭）而设立的，首先祈求无为之法，以此安住内心，那么惑业便会止息。之后，愿与法性冥合，恢复本净之身，最终达到常寂涅槃的境界。纵然有成百上千的愿望，又怎能超出四弘誓愿（众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成）的范围呢？更何况是这十愿呢。而且，不依据四圣谛（catvāri ārya satyāni）而发的愿，可称为狂愿。虽然这十愿没有超出四弘誓愿的范围，但现在因为观音菩萨（Avalokiteśvara）的智慧巧妙而悲心深切，所以将四弘誓愿展开为十愿，从而使修行者在发心立行时，从开始到最终的目标都能够清晰明了。仍然需要了解始终等相，体性融合的道理。所以荆溪大师说：‘初心遍摄观惑法界，即惑成智，即生成灭，名为圆四誓。’又了解前二誓愿，拔除性德之苦，后二誓愿给予性德之乐。性的苦乐，何须拔除和给予，即是无作之誓。 二、如果按照天台宗（Tiantai）的十乘观法来解释，圣意包含多种含义，这里暂且做两种解释。从经文的开始到结尾，以后面的内容来验证前面的内容，可知这是愿成就十法乘。为什么这么说呢？因为在说咒语之前，先要发十愿；说完咒语之后，展示咒语的相貌，有九句，连同咒语本身，构成十法。这与天台宗的十乘观法，没有丝毫差别。后面的观行中将会说到，十乘观法是：一、观不可思议境；二、发菩提心（Bodhicitta，觉悟之心）；三、巧妙地安立止观（Samatha-vipassana，止息和观照）；四、破除对法的执着；五、认识通达和阻塞；六、调和适宜的道品（Bodhipakkhiyadhamma，菩提分法）；七、用对治法来辅助开悟；八、了解次第位；九、安忍；十、远离对顺道法的贪爱。这十愿与十乘观法相对应，只有一处前后颠倒。十乘观法是依据境界而发心，而这十愿是依据境界而修观。各自有其意义。最初的‘知一切法愿’，彰显了不可思议境。如果不是一念三千，又怎能涵盖一切呢？第二个‘智慧眼愿’，圆满了止观，成就了佛眼智。如果没有这个眼智，就不能彰显妙法。