English
English version: Obtaining great reason, great vows, great adornment, great wisdom and discernment, great universal knowledge, great path, great function, great expedient truth, great benefit, great non-abiding; this is what is called the inferior-rooted person who fully cultivates the ten dharmas and thus accomplishes the Great Vehicle. The Great Vehicle is a vehicle; riding the Great Vehicle, one travels in all directions until reaching the Bodhi-mandala (place of enlightenment), one's own application of merit is completed, and one helps others without ceasing. Therefore, these Ten Contemplations of the Wondrous Vehicle, arise entirely from one's nature through cultivation, and fully manifest one's nature through cultivation; they are neither horizontal nor vertical, but encompass both horizontally and vertically. Appendix: The Three Kinds of Loving-kindness (慈, Ci) and Their Characteristics Loving-kindness based on sentient beings (生缘慈, shēng yuán cí) has six kinds of differences: 1. Ordinary people cultivate loving-kindness based on sentient beings and achieve the blessings of a Brahma King, with love as its essence. 2. Non-Buddhist (外道, wàidào) cultivate loving-kindness based on sentient beings and attain the fruit of the Brahma Heaven, with views as its essence. 3. The Two Vehicles (二乘, èrchéng) of the Tripitaka Teaching (藏教, Zàngjiào) cultivate loving-kindness based on sentient beings to counteract anger, thinking of others as parents and relatives, with mundane truth (世谛, shìdì) as its essence. Bodhisattvas cultivate loving-kindness based on sentient beings, extensively practicing deliverance, also with mundane truth as its essence, yet they do not give rise to attachments to self and others, and achieve it by relying on the analytical emptiness contemplation (折空观, zhé kōng guān). 4. The Three Vehicles (三乘, sānchéng) of the Common Teaching (通教, Tōngjiào) cultivate loving-kindness based on sentient beings, all understanding that sentient beings are empty, and achieve it by relying on the contemplation of emptiness of the substance (体空观, tǐ kōng guān), connecting with the realms of the six ordinary beings (六凡境, liù fán jìng), and can also take mundane truth as its essence. 5. The Separate Teaching (别教, Biéjiào) cultivates loving-kindness based on sentient beings in stages, also taking mundane truth as its essence, not giving rise to false attachments to self and others, and also achieves it by relying on the analytical emptiness contemplation and the contemplation of emptiness of the substance (the Ten Faiths analyze emptiness, the Ten Dwellings realize the emptiness of the substance). 6. The Perfect Teaching (圆教, Yuánjiào) cultivates loving-kindness based on sentient beings in a single thought, knowing that the Ten Dharma Realms (十法界, shí fǎjiè) are identical to emptiness, provisional existence, and the Middle Way (空假中, kōng jiǎ zhōng), connecting with the sentient beings of these Ten Realms of emptiness, provisional existence, and the Middle Way, each and every one thinking of them as parents, etc., therefore taking the wonderful existence (妙有, miàoyǒu) as the gateway, and can discuss the Six Identities (六即, liù jí). Loving-kindness based on dharmas (法缘慈, fǎ yuán cí) has four kinds of differences: 1. The Two Vehicles of the Tripitaka Teaching understand that sentient beings are empty, therefore observing that all sentient beings are merely the Four Great Elements (四大, sìdà) and the Five Aggregates (五蕴, wǔyùn), not giving rise to anger, and delivering them according to their ability, taking the contemplation of the emptiness of sentient beings (生空观, shēng kōng guān) as its essence (although Bodhisattvas have not yet realized emptiness, they can also cultivate the contemplation of emptiness). 2. The Three Vehicles of the Common Teaching understand that the fundamental nature of sentient beings is empty, and dharmas are also like illusions, the Two Vehicles deliver them according to their ability, and the Bodhisattvas' great vows are all-encompassing, similarly taking the contemplation of emptiness (空观, kōng guān) as its essence. 3. The Separate Teaching cultivates loving-kindness based on dharmas in stages, knowing emptiness but not dwelling in emptiness, realizing the dharma of dependent origination (缘生法, yuán shēng fǎ), extensively delivering the Nine Dharma Realms, taking the contemplation of entering provisional existence from emptiness (从空入假观, cóng kōng rù jiǎ guān) as its essence. 4. The Perfect Teaching cultivates loving-kindness based on dharmas in a single thought, knowing that the dharmas of dependent origination of the Ten Realms are identical to emptiness, provisional existence, and the Middle Way, connecting with the dharmas of these Ten Realms of emptiness, provisional existence, and the Middle Way, knowing that they have no self-nature, therefore taking the wonderful non-existence (妙无, miàowú) as the gateway, and can discuss the Six Identities. Loving-kindness without object (无缘慈, wú yuán cí) has two kinds of differences: 1. The Separate Teaching --------------------------------------------------------------------------------
Chinese
教十回向不缘十界假名之众生不缘十界五蕴之法相惟缘中道佛性故名无缘以相以中道为体(若登初地后则与圆慈同) 二圆人初心即了三千诸法一一当体即中中道之外更无别法能所顿绝与拔难思得论六即故有观行无缘慈乃至究竟无缘慈义只一慈体而论三慈故三慈皆妙三慈皆论六即如慈心三昧有此种种差别悲喜舍亦如是但约与乐名慈拔苦名悲见他得乐心生适悦名喜怨亲平等一相心无系著名舍也。 教观纲宗释义(终) 现代汉语译本：教门十回向不攀缘十法界假名之众生，不攀缘十法界五蕴之法相，唯独攀缘中道佛性，所以称为‘无缘’，以法相与中道为本体（如果证到初地之后，就与圆教的慈悲相同）。 圆教之人，在最初发心时就明了三千诸法，每一法当下就是中道，在中道之外，再没有其他法。能观与所观顿然断绝，救拔之功难以思议，可以从六即的层面来讨论，所以有观行无缘慈，乃至究竟无缘慈的意义。实际上只有一个慈悲的本体，而论述三种慈悲，所以三种慈悲都是妙用，三种慈悲都可从六即的层面来讨论。例如慈心三昧，就有这种种差别。悲、喜、舍也是如此，只是从给予快乐的角度称为‘慈’，从解除痛苦的角度称为‘悲’，见到他人得到快乐，心中感到舒适喜悦称为‘喜’，对怨家亲友平等相待，心中没有牵挂执着称为‘舍’。 《教观纲宗释义》（终）
English
English version: The Ten Dedications in the Teaching School do not cling to the falsely named beings of the Ten Realms (Ten realms of existence), nor do they cling to the Dharma characteristics of the Five Aggregates (Skandhas) of the Ten Realms. They only cling to the Buddha-nature of the Middle Way (Madhyamaka), hence they are called 'Unconditioned' (Wu Yuan), taking phenomena and the Middle Way as their essence (If one attains the first Bhumi (stage of Bodhisattva), it is the same as the perfect compassion of the Perfect Teaching). A person of the Perfect Teaching understands all Three Thousand Dharmas (phenomena) at the very first moment of aspiration. Each and every Dharma is immediately the Middle Way itself. Outside of the Middle Way, there is no other Dharma. The ability to perceive and what is perceived are instantly cut off. The merit of deliverance is inconceivable and can be discussed from the perspective of the Six Identities (Liu Ji). Therefore, there is the meaning of Contemplative Unconditioned Loving-kindness (Guan Xing Wu Yuan Ci), and even Ultimate Unconditioned Loving-kindness (Jiu Jing Wu Yuan Ci). In reality, there is only one essence of loving-kindness, but three kinds of loving-kindness are discussed. Therefore, all three loving-kindnesses are wonderful functions, and all three loving-kindnesses can be discussed from the perspective of the Six Identities. For example, the Samadhi of Loving-kindness (Ci Xin San Mei) has these various differences. Compassion (Bei), Joy (Xi), and Equanimity (She) are also like this, but from the perspective of giving happiness, it is called 'Loving-kindness'; from the perspective of relieving suffering, it is called 'Compassion'; seeing others attain happiness and feeling comfortable and joyful in the heart is called 'Joy'; treating enemies and relatives equally, with no attachments or clinging in the heart, is called 'Equanimity'. Explanation of the Outline and Principles of the Teachings and Contemplation (Jiao Guan Gang Zong Shi Yi) (End) --------------------------------------------------------------------------------