Chinese
如车体相貌如具度问既称法称机。故观音叹曰。汝为方便利益一切众生故作斯问。故知咒体及以九心十乘意备。又复此经频令行者。于诸众生起大慈悲。若非依理岂忘爱见。故初理境即慈悲本。后之八心成悲之法。应知此经正明悲行。又复应知部在方等。此之十法通于四教。而广大圆满无碍大悲。藏通二教有名无体。离断常中岂不广大等耶。别虽有理修在后时。圆教初心尽兹体用。今明观心专依圆妙。仍有二种。谓约行。托事也。初约行者。直就一念观于十界百界千如妙法。虽即一念千法宛肰。全体即空当处即假。仍非二边又即双照不可以一多说安以有无思。若边若中皆莫能拟。故密语示及显了诠。皆不可以识识。不可以言言。是为于己心观不思议境也。既知己心。若是复思一切众生。念念皆尔。本具九界。既即佛界。仍各具十种因果。即一苦一切苦。我与众生纵贪瞋痴。动身口意随业受报万劫千生。故于自他哀伤哽痛。深起悲心誓拔其苦。本具佛界既即九界。仍各具十种因果。即一乐一切乐。我与众生以凡小心。求人天身及二乘果。得少为足资生艰难。故于自他爱念怜悯。深起慈心誓与其乐。此乃与究竟乐拔一切苦。故名大悲慈心。慈悲虽普散动尚多。须用不二止观安于法性。使寂照均融名平等心。理若未显由三惑 现代汉语译本： 如果车体的相貌、器具的尺度，提问的内容都符合佛法，那么观音菩萨会赞叹说：‘你为了方便利益一切众生，所以才提出这样的问题。’由此可知，咒语的本体以及九心十乘的意义都已具备。而且这部经经常教导修行者，要对一切众生生起大慈悲心。如果不是依据真理，怎么会忘记爱见呢？所以最初的理境就是慈悲的根本，后面的八心成就了悲悯的方法。应当知道这部经正是阐明悲悯的修行。而且应当知道这部经属于方等部。《大悲经》中的这十种法门贯通于藏、通、别、圆四教。而广大圆满无碍的大悲，在藏教和通教中只有名称而没有实体。离开断见和常见，难道不是广大平等吗？别教虽然有理，但修行在后面。圆教的初心就穷尽了它的体和用。现在阐明观心，专门依据圆妙的圆教，仍然有两种，即约行和托事。首先说约行，直接就一念观照十法界、百法界、千如是的妙法。虽然只是一念，千法宛然存在，全体即是空性，当下即是假有，仍然不是二边，又是空假双照，不可以一多来形容，不可以有无来思量。无论是边还是中，都无法比拟。所以秘密的语言和显明的诠释，都不可以用意识去认识，不可以用语言去表达。这就是对于自己的心观照不可思议的境界。既然知道了自己的心是这样，如果再思念一切众生，念念都是这样，本来就具备九法界。既然即是佛界，仍然各自具备十种因果。即一个人的痛苦就是一切人的痛苦。我和众生纵容贪婪、嗔恨、愚痴，动身、口、意，随着业力接受报应，经历万劫千生。所以对于自己和他人哀伤哽咽，深深地生起悲心，发誓要拔除他们的痛苦。本来具备的佛界既然即是九界，仍然各自具备十种因果。即一个人的快乐就是一切人的快乐。我和众生以凡夫的小心，求人天之身以及二乘的果位，得到少许就满足，资生艰难。所以对于自己和他人爱念怜悯，深深地生起慈心，发誓要给予他们快乐。这才是给予究竟的快乐，拔除一切的痛苦，所以名为大悲慈心。慈悲虽然普遍，但散乱动摇的状况还很多，必须用不二的止观安住在法性上，使寂静和照了均等融合，名为平等心。如果理没有显现，是因为三惑的缘故。
English
English version: If the appearance of the vehicle body, the dimensions of the implements, and the questions asked are all in accordance with the Dharma, then Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) will exclaim: 'You ask these questions for the sake of conveniently benefiting all sentient beings.' From this, it can be known that the essence of the mantra and the meaning of the Nine Minds and Ten Vehicles are all complete. Moreover, this scripture frequently instructs practitioners to generate great compassion towards all sentient beings. If it were not based on truth, how could one forget attachment and biased views? Therefore, the initial realm of principle is the root of compassion, and the subsequent eight minds accomplish the method of compassion. It should be known that this scripture precisely elucidates the practice of compassion. Furthermore, it should be known that this scripture belongs to the Vaipulya (Fangdeng) division. These ten dharmas in the Great Compassion Sutra (Dabei Jing) penetrate the four teachings of Tripitaka (Zang), Common (Tong), Distinct (Bie), and Perfect (Yuan). And the vast, complete, and unobstructed great compassion only has a name but no substance in the Tripitaka and Common teachings. Apart from the views of permanence and annihilation, is it not vast and equal? Although the Distinct teaching has principle, the practice is later. The initial mind of the Perfect teaching exhausts its essence and function. Now, clarifying the contemplation of the mind, we rely specifically on the wonderful Perfect teaching, which still has two aspects: namely, practice based on principle and reliance on phenomena. First, regarding practice based on principle, directly contemplate the wonderful Dharma of the Ten Realms, the Hundred Realms, and the Thousand Suchnesses in a single thought. Although it is only a single thought, the thousand dharmas are clearly present, the entire substance is emptiness, and the very place is provisional existence. It is still not the two extremes, and it is also the simultaneous illumination of emptiness and provisional existence. It cannot be described by one or many, and it cannot be conceived by existence or non-existence. Whether it is the extreme or the middle, none can compare. Therefore, the secret language and the manifest explanation cannot be known by consciousness and cannot be expressed by words. This is the contemplation of the inconceivable realm in one's own mind. Since one knows one's own mind is like this, if one further contemplates all sentient beings, every thought is like this, originally possessing the Nine Realms. Since it is the Buddha Realm, it still possesses ten kinds of causes and effects. That is, one person's suffering is everyone's suffering. I and sentient beings indulge in greed, hatred, and delusion, moving body, speech, and mind, receiving retribution according to karma, experiencing myriad kalpas and thousands of lives. Therefore, one grieves and sobs for oneself and others, deeply generating compassion, vowing to eradicate their suffering. The originally possessed Buddha Realm is the Nine Realms, and each still possesses ten kinds of causes and effects. That is, one person's happiness is everyone's happiness. I and sentient beings, with the small minds of ordinary beings, seek the bodies of humans and gods and the fruits of the Two Vehicles, being content with little and having difficulty with livelihood. Therefore, one loves and pities oneself and others, deeply generating loving-kindness, vowing to give them happiness. This is truly giving ultimate happiness and eradicating all suffering, hence it is called Great Compassion and Loving-kindness. Although loving-kindness and compassion are universal, there are still many scattered and agitated states. One must use the non-dual cessation and contemplation to abide in the Dharma-nature, making stillness and illumination equally integrated, which is called the mind of equality. If the principle is not manifest, it is due to the three delusions. --------------------------------------------------------------------------------
Chinese
覆。当观此惑本空。法性本净无可破立。名无为心。若着此能观则于通起塞。识此通塞名无染心。诸法虽空证由观道。观不调适品次不生。道品相生成空观心。蔽资理惑不显真如。事度助开见生齐佛。名恭敬心。乍息粗心谓为深诣。若知圆位上慢可祛。名卑下心。名利眷属三术离之。三昧可成名无杂乱心。行上九事过内外障。若起法爱则不得前能离此爱方登分果。名无上菩提心。上根观境即入初住。或内外凡中根二至七。下根尽用。二托事者。观音一身有千手眼。手有提拔之力。眼有照明之用。即是一千神通智慧也。一身具千手眼。千手眼不离一身。乃表一念即千通慧。十种通慧不离一念。法称广大圆满。复云无碍大悲非一念千法。焉称此名。肰既密说。人那解之。乃现此相而为表示。非一家观法。安能尽释法名身相。在于彼部领解虽殊。今之行人得法华意。于兹名相终无异涂。况于道场唯瞻此相。不表观法何以用心。故二种观门相须而进。若行立持诵若却坐思惟。不思议观不应暂废。是名依法受持也。故前立十愿今示十乘。即所愿之法。既令依此而修行之。即是初心修相。后文云。有观慧方便者。十地果位克获不难。即分满证相观成似发。准例前后其意必肰。若未深谙一家教观。须近善师咨决解行。方识正邪。故方 现代汉语译本 答：应当观察此迷惑的本性是空性的，法性本来清净，没有什么可以破除或建立的，这叫做‘无为心’。如果执着于能观的心，就会对通达产生阻碍。认识到这种通达与阻碍，叫做‘无染心’。诸法虽然是空性的，但证悟要通过观道的修行。如果观行不调和，相应的品位次第就不会产生。道品相互生成，成就空观之心。遮蔽资粮和理性上的迷惑，就不能显现真如。在事相上加以引导，有助于开启智慧，见地与佛相等同，这叫做‘恭敬心’。刚刚停止粗糙的心念，就认为达到了很深的境界。如果了解圆教的位次，就能去除增上慢，这叫做‘卑下心’。远离名利、供养和眷属这三种事物，三昧就容易成就，这叫做‘无杂乱心’。修行以上九种事相，就能超越内外障碍。如果生起对法的贪爱，就不能前进，只有离开这种贪爱，才能登上分证的果位，这叫做‘无上菩提心’。上根利智的人观照境界，当下就能进入初住位。或者内外凡夫，中等根器的人从二地到七地。下等根器的人全部都要用到。第二种是依托事相的观法。观世音菩萨一身具有千手千眼，手有提拔救助的力量，眼有照明观察的作用，这就是一千种神通智慧。一身具足千手千眼，千手千眼不离一身，这表明一念即具足千种神通智慧，十种神通智慧不离一念。法的体性称之为广大圆满。又说无碍大悲不是一念或千法所能概括的，怎么能称得上这个名号呢？既然是秘密的说法，人们怎么能理解呢？所以显现这种相状来作为表示。如果不是天台宗的观法，怎么能完全解释法名和身相呢？在其他宗派的理解虽然不同，但现在修习《法华经》的修行人，领会了《法华经》的意旨，对于这些名相终究没有不同的途径。何况在道场中只瞻仰这个相状，如果不表示观法，又用什么来用心呢？所以这两种观门必须互相配合，共同前进。无论是站立、行走、坐着、持诵，还是静坐思惟，这种不可思议的观法都不应该暂时废弃，这叫做依法受持。所以前面立下十大愿，现在开示十种乘法，就是所愿求的法。既然让人依靠这些来修行，这就是初心修行的相状。后面的经文说：‘有观慧方便的人，十地果位的证得并不困难。’这就是分证圆满的相状，观行成就如同头发一样细微。参照前后的文例，其中的意思必然是这样。如果还没有深入了解天台宗的教观，必须亲近善知识，请教决断，了解修行，才能认识到什么是正，什么是邪。所以才说……
English
English version Answer: One should observe that the very nature of this delusion is emptiness, and the nature of Dharma is originally pure, with nothing to be destroyed or established. This is called 'Non-active Mind'. If one is attached to the ability to observe, it will obstruct the attainment of understanding. Recognizing this understanding and obstruction is called 'Unstained Mind'. Although all dharmas are empty, enlightenment comes through the practice of contemplation. If the contemplation is not harmonious, the corresponding stages will not arise. The factors of enlightenment arise mutually, accomplishing the mind of emptiness contemplation. Obscuring the accumulation of merit and rational delusions prevents the manifestation of True Thusness. Guiding in phenomena helps to open wisdom, and the view is equal to that of the Buddha. This is called 'Respectful Mind'. Just stopping coarse thoughts and considering it a deep attainment, if one understands the position of the perfect teaching, arrogance can be removed. This is called 'Humble Mind'. Separating from the three things of fame, gain, and retinue, Samadhi can be easily achieved. This is called 'Undistracted Mind'. Practicing the above nine things can overcome inner and outer obstacles. If one develops attachment to the Dharma, one cannot advance; only by abandoning this attachment can one ascend to the stage of partial realization. This is called 'Supreme Bodhi Mind'. Those with superior faculties, upon contemplating the realm, immediately enter the first stage of abiding. Or, ordinary beings, with medium faculties, progress from the second to the seventh stage. Those with inferior faculties must use all of them. The second is the contemplation that relies on phenomena. Avalokiteshvara Bodhisattva has a thousand hands and eyes in one body. The hands have the power to uplift and aid, and the eyes have the function of illuminating and observing. This is a thousand kinds of supernatural powers and wisdom. One body possesses a thousand hands and eyes, and the thousand hands and eyes are inseparable from one body. This indicates that one thought is complete with a thousand kinds of supernatural powers and wisdom, and the ten kinds of supernatural powers and wisdom are inseparable from one thought. The nature of the Dharma is called vast, great, complete, and perfect. Furthermore, it is said that unobstructed great compassion cannot be encompassed by one thought or a thousand dharmas. How can it be worthy of this name? Since it is a secret teaching, how can people understand it? Therefore, this form is manifested as an indication. If it is not the contemplation method of the Tiantai school, how can the names of the Dharma and the form of the body be fully explained? Although the understanding in other schools is different, practitioners who cultivate the Lotus Sutra and understand its meaning will ultimately have no different paths regarding these names and forms. Moreover, in the Bodhimanda, only gazing at this form, if it does not represent the contemplation method, how can one use the mind? Therefore, these two kinds of contemplation doors must cooperate and advance together. Whether standing, walking, sitting, reciting, or meditating, this inconceivable contemplation should not be temporarily abandoned. This is called upholding according to the Dharma. Therefore, the ten vows were established earlier, and now the ten vehicles are revealed, which are the dharmas that are desired. Since people are instructed to rely on these to cultivate, this is the aspect of initial practice. The later text says: 'Those who have skillful means of contemplation and wisdom will not find it difficult to attain the fruit of the ten grounds.' This is the aspect of partial and complete realization, and the accomplishment of contemplation is as subtle as a hair. Referring to the previous and subsequent examples, the meaning is certainly like this. If one has not deeply understood the teachings and contemplation of the Tiantai school, one must approach a virtuous teacher, consult and decide, and understand practice in order to recognize what is right and what is wrong. Therefore, it is said... --------------------------------------------------------------------------------