English
English version: Such a person is like influencing sentient beings, living together with holy monks, like constantly residing where the masses dwell, and living with the Buddha. They should receive offerings in the dragon palace and in the heavens, and preach the Dharma within the inner courtyards of royal palaces. Possessing such virtues, therefore I praise them. Now that praise has been offered, may the Three Jewels rejoice and accept, and may all requests and wishes surely be granted. From myself and the Dharma realm, let it end here. Within this, relying on great vows, cultivate the three secrets of body, speech, and mind, establish altars, and make offerings. This is generally called the dual cultivation of blessings and wisdom. Establishing altars and making offerings is rooted in vows and practices, belonging to the path of creating blessings, which is a matter of benefiting oneself. If one enters the Samadhi of Avalokiteshvara's great compassion in an instant, one can nurture compassion and wisdom, and accomplish the work of benefiting others. Having only blessings without wisdom, one may fall into the cycle of cause and effect in the realms of humans and gods. Therefore, one should cultivate this Samadhi, so that one may have wisdom. Therefore, the scriptures say: 'Relying on Samadhi, one obtains non-outflow wisdom.' Having both blessings and wisdom, one is equal to all Buddhas, and then within the Dharma realm, one can perform vast benefits. Therefore, this Samadhi should be entered. From here onwards, it is generally called the section of great compassion benefiting beings. Therefore, first, a verse is recited, saying: 'Potalaka (Putuoluojia) (mountain name, the place where the Bodhisattva enters Samadhi) Avalokiteshvara.' Potalaka (Putuoluojia). It is the name of a mountain. It is the place where the Bodhisattva enters Samadhi. Following conditions and responding to sensations is the universal manifestation. All requests are answered, and no realm is not pervaded. One utterance of his name can liberate one from suffering. Like a great bell hanging on a frame, it does not diminish with striking. The moon reflects in the cold pond, and it does not scatter in the waves. This is why it is called Avalokiteshvara. Earlier it was called Avalokitesvara (Guanshiyin), what is the reason for calling it Avalokiteshvara (Guanzizai) here? The two words 'Zizai' (自在, self-mastery or freedom) encompass both self-benefit and benefiting others, thus manifesting the name. One is self-benefit, and the other is benefiting others. Self-benefit refers to the Bodhisattva using prajna (般若, wisdom) and emptiness to illuminate the mind and form, pure and perfectly integrated, where phenomena and principle are not two. This is self-benefit. Furthermore, contemplating sentient beings oppressed by the eight sufferings, not knowing how to escape, he preaches the Dharma and liberates them according to their types and capacities, enabling them all to attain freedom. This is benefiting others. Because of self-benefit, the source of wisdom and virtue arises. Because of benefiting others, the establishment of deeds of grace arises. Accomplishing wisdom and virtue, then compassion arises from causeless transformation. Accomplishing grace and virtue, then compassion contains the heart of oneness. Because of oneness. --------------------------------------------------------------------------------
Chinese
。则心起无心。以无缘故。则化成大化。心起无心。则何乐而不与。化成大化。则何苦而不收。何乐不与。则利钝齐观。何苦不收。则冤亲普救。斯乃菩萨之大慈大悲。故称自在耳。问。既云在定。云何能赴感度生。既言常在。又焉有出入之理乎。答。此定名所作定。即刹那大悲定也。古训劫波。是时之最长。刹那。乃时之最促。如壮士执利剑斩一籰丝。每一丝上有八十刹那。则时促可知矣。既曰时。而迅速若此。则此时者乃无时之时也。正明无时而不在定。即那伽常在定。无有不定时之性定也。既性是定。焉有常与无常。出之与入。然何妨于出入。毕竟出入无碍。去来自由。顺逆不干其怀。动静不失其照。始称自在禅定。所以终日在定。无时不应机。虽常应机。未常离本定。故华严云。佛身充满于法界。普现一切众生前。随缘赴感靡不周。而恒处此菩提座。又云。清净妙法身。湛然应一切。净名云。不起灭定。而现诸威仪。即此之谓也。 南无无尽(至)微妙身。 南无者。承顺之词。菩提心者。即觉心也。三世十方一切诸佛。无不先发此心而后满行证果。我今欲起行利生。故亦承顺三宝而誓发此广大心也。既发是心矣。惟愿菩萨慈悲摄受。令我速证圣身。心便兴慈运悲行行利生而无障碍也。此四句。 现代汉语译本：那么，心生起于无心，因为没有因缘的缘故；那么，化育成就于大化。心生起于无心，那么，什么快乐不给予呢？化育成就于大化，那么，什么苦难不收容呢？什么快乐都给予，那么，贤能和愚钝都一样看待；什么苦难都收容，那么，仇人和亲人都普遍救助。这就是菩萨的大慈大悲，所以才被称为自在啊。问：既然说是处于禅定之中，怎么能够应感而化度众生呢？既然说是常在，又怎么会有出入的道理呢？答：这种禅定名为所作定，也就是刹那大悲定。古训说劫波（kalpa，时间单位），是时间中最长的；刹那（ksana，时间单位），是时间中最短的。如同壮士拿着利剑斩断一根籰丝，每一根丝上有八十个刹那，那么时间短暂可知了。既然说是时间，而迅速到这种程度，那么这个时间就是没有时间的时间啊。正是说明没有时间而不在禅定之中，就是那伽（Naga，龙）常在定，没有不定的自性禅定啊。既然自性就是禅定，哪里有常与无常，出与入呢？然而又何妨碍出入呢？毕竟出入没有障碍，来去自由，顺境逆境都不扰乱他的心怀，动静都不失去他的观照，才称为自在禅定。所以终日都在禅定之中，没有不应机的时刻；虽然常常应机，未曾离开根本的禅定。所以《华严经》说：‘佛身充满于法界，普遍显现在一切众生面前，随顺因缘应感没有不周遍的，而恒常安住于此菩提座。’又说：‘清净微妙的法身，湛然应现一切。’《维摩诘经》说：‘不从灭尽定中起身，而能显现种种威仪。’说的就是这个意思。 南无无尽（至）微妙身。 南无（Namo，皈依）的意思是承顺之词。菩提心（Bodhi-citta，觉悟之心）就是觉心啊。三世十方一切诸佛，没有不先发起这个心然后圆满修行证得果位的。我现在想要开始修行利益众生，所以也承顺三宝而发誓发起这广大的心啊。既然发了这个心，只愿菩萨慈悲摄受，让我迅速证得圣身，心中便兴起慈悲，运行种种利益众生的行为而没有障碍啊。这四句。
English
English version: Then, the mind arises from no-mind, because there is no cause; then, transformation is achieved through great transformation. If the mind arises from no-mind, then what joy is not given? If transformation is achieved through great transformation, then what suffering is not embraced? If all joys are given, then the wise and the foolish are viewed equally; if all sufferings are embraced, then enemies and loved ones are universally saved. This is the great compassion of the Bodhisattva, and therefore it is called freedom. Question: Since it is said to be in Samadhi (deep meditation), how can one respond to stimuli and liberate beings? Since it is said to be constantly present, how can there be a principle of coming and going? Answer: This Samadhi is called 'what-is-to-be-done Samadhi', which is also the 'momentary great compassion Samadhi'. Ancient teachings say that a kalpa (an aeon) is the longest period of time, while a ksana (instant) is the shortest. It is like a strong man holding a sharp sword and cutting a strand of silk; each strand has eighty ksanas. Thus, the brevity of time can be known. Since it is called time, and it is so swift, then this time is the time of no-time. It clearly indicates that there is no time when one is not in Samadhi, which is the Naga's (dragon) constant Samadhi, the self-nature Samadhi without a time of non-Samadhi. Since self-nature is Samadhi, where is there permanence or impermanence, coming or going? Yet, what hinders coming and going? After all, coming and going are without obstruction, freedom to come and go, favorable and adverse circumstances do not disturb his mind, movement and stillness do not lose their illumination, and then it is called free Samadhi. Therefore, one is constantly in Samadhi, and there is no moment when one does not respond to opportunities; although one often responds to opportunities, one has never left the fundamental Samadhi. Therefore, the Avatamsaka Sutra says: 'The Buddha's body fills the Dharma Realm, universally appearing before all sentient beings, following conditions and responding to stimuli without being incomplete, and constantly abiding on this Bodhi seat.' It also says: 'The pure and wonderful Dharma body, serenely responds to everything.' The Vimalakirti Sutra says: 'Without rising from the extinction Samadhi, one can manifest all kinds of dignified conduct.' This is what it means. Namo (Homage) to the endless (to) subtle body. Namo (Homage) means a word of acceptance and obedience. Bodhi-citta (the mind of enlightenment) is the awakened mind. All Buddhas of the three times and ten directions have first aroused this mind and then fulfilled their practice and attained enlightenment. Now I want to begin practicing to benefit sentient beings, so I also accept and obey the Three Jewels and vow to arouse this vast mind. Since I have aroused this mind, I only wish that the Bodhisattva will compassionately embrace and receive me, so that I can quickly attain the holy body, and then compassion will arise in my heart, and I will carry out all kinds of actions to benefit sentient beings without obstruction. These four lines. -------------------------------------------------------------------------------- 乃归敬请加之意。 次入观音三摩地。
Chinese
表白举。令行人知时也。梵语三摩地。此云等持。即平等任持之意。亦名正定。谓不偏不倚之谓正。不昏不掉之谓定。亦云正受。不受诸受。是名正受。如大火聚。名观音三摩地者。此定名大悲刹那定。入此定时。能于刹那间普利群生也。 澄心闭目观心中。 澄心者。即入止也。谓止其心。如碧潭澄水。湛然不动。即内心不起也。闭目者。即运观也。谓收视返观心月梵字。不复缘于余境。即外缘不入也。祖师云。内不放出。外不放入。心如墙壁。可以入道。问。何故先澄心而后闭目耶。答。谓境由心现。心因境有。二者相因。故令妄想之波念念不断。今欲达境唯心。故先澄其心。则境无因矣。后闭其目。则心无托矣。各住法位。当体无生。始名为定。故楞严云。于外六尘不多流逸。旋元自归。尘既不缘。根无所偶。返流全一。六用不行。十方国土皎然清净。譬如琉璃内悬明月。身心快然。妙圆平等。获大安隐。一切如来密圆净妙。皆现其中。是人即获无生法忍。 圆满皎洁净月上。 自性本来圆满皎洁。若秋月之无云。圆而满。则无德不备。皎而洁。则无照不周。体用之别也。 字种放光成莲花。 谓自心月上。有金色𠶹 现代汉语译本：于是归依并恭敬地祈请加持。 接着进入观音三摩地（Samadhi，一种冥想状态）。 表白举起（法器），是为了让修行人知道时间。梵语‘三摩地’，这里翻译为‘等持’，就是平等任持的意思。也叫做‘正定’，意思是说不偏不倚叫做‘正’，不昏沉不掉举叫做‘定’。也叫做‘正受’，不接受各种感受，就叫做‘正受’。如同巨大的火堆。称作‘观音三摩地’，这个定叫做‘大悲刹那定’。进入这个定的时候，能在刹那间普遍利益众生。 澄净内心，闭上眼睛，观想心中。 ‘澄心’，就是入‘止’。意思是止息其心，如同碧绿深潭的水，清澈湛然不动，就是内心不起念头。‘闭目’，就是运用‘观’。意思是收回视线，反观心月中的梵文字，不再攀缘于其他境界，就是外在的因缘不再进入。祖师说：‘内不放出，外不放入，心如墙壁，可以入道。’问：为什么先澄心而后闭目呢？答：因为境界由心显现，心因境界而有，二者相互依存，所以妄想的波涛念念不断。现在想要达到认识到境界唯心，所以先澄净其心，那么境界就没有产生的原因了。然后闭上眼睛，那么心就没有依托了。各自安住在法的本位，当体无生，才叫做‘定’。所以《楞严经》说：‘对于外在的六尘不多加流连放纵，回旋本元，自然归向真性。尘既不攀缘，根也就没有对象。返流归于一体，六根的作用都停止不行。十方国土皎洁明净，譬如琉璃内悬挂着明月。身心舒畅安乐，微妙圆满平等，获得大安稳。一切如来秘密圆满清净微妙的境界，都显现在其中。这个人就获得无生法忍。’ 圆满皎洁的清净月亮之上。 自性本来就是圆满皎洁的，如同秋天的月亮没有云彩遮蔽。圆而满，那么没有德行不具备；皎而洁，那么没有照耀不到的地方。这是体和用的区别。 种子字（Bija，代表佛、菩萨等神格的梵文字母）放光，化成莲花。 意思是说在自心月亮之上，有金色的hrīḥ（𠶹）。