English
Since no one can defeat him, he has gained fearlessness and intrepidity, and like a bull king, he has accepted the great position. In the retinue, he roars the fearless lion's roar, turning the wheel of Dharma that the Brahma of the world, gods, demons, Brahma, ascetics, and Brahmins cannot turn, a wondrous and extraordinary wheel of Dharma. Similarly, I vow to fully realize all knowable dharmas and attain perfect enlightenment, as before, including the gods, etc. Furthermore, this is the path that the noble ones must take. If one relies on such a path, it is impossible not to attain liberation. For the benefit of others, I vow to follow this path, etc. Furthermore, this is the dharma that obstructs the path. If one practices in such a place, it will not become an obstacle to the path, which is impossible. For the benefit of others, I vow to eliminate the obstacles to the path, etc., there are four in total. Moreover, due to physical timidity, there is no lowering of the head or scrutinizing with sharp eyes, etc., but rather showing oneself in the great posture of a bull king. Due to the fearlessness of speech, there is no trembling of speech or repetitive embellishment, etc., but rather overwhelming all debaters with majesty and roaring the lion's roar in the retinue. Having attained inner fearlessness, he turns the wheel of Dharma like the great Brahma in the world. Furthermore, gods refer to those who have surpassed the six realms through clairvoyance and miraculous powers, etc., demons and Brahma refer to those who are arrogant and conceited in the desire realm and form realm, and ascetics and Brahmins refer to those who are considered wise. The four methods of individually and correctly understanding the means of taming beings are: understanding all the inconceivable doors of Dharma without confusion, that is, Dharma individually and correctly understanding; understanding all the meanings that depend on those words without confusion, that is, meaning individually and correctly understanding; when showing the Dharma to others, understanding all names and languages without confusion, that is, determining words individually and correctly understanding; when teaching in this way, even if starting from one door of Dharma and teaching for an eon or more, wisdom will not be exhausted, that is, eloquence individually and correctly understanding. That is to say, when teaching the Dharma to others, both the Dharma on which one relies and the meaning on which one depends are what should be taught.
Chinese
以言语了知众生各自的语言，以及为何取此名的原因和词义，以及通达所有这些深奥广大的意义，因此具有四种各别正知。如《经庄严论》所说：‘所依与能依，所说与能说，智慧恒常无初始，善引导者我敬礼。’如是。声闻、独觉阿罗汉等，以及与他们不共的，或者说连相似之处也没有的十八不共法是：六种行为不共，六种证悟不共，三种智慧不共，三种事业不共。第一，六种行为不共是：身无错乱，因为声闻、独觉阿罗汉等没有断除习气的障碍，所以在道路上出现用脚踩黑蛇等行为上的过失。而佛陀没有这些过失，所以仅仅是眼睛的睁开闭合，手的伸展收缩，也自然而然地成为利益他人的行为。语无杂音，因为声闻等在茂密的森林中迷路时会发出杂音，或者像马一样大笑等，有不经思考的语言行为，而佛陀没有这些，所以即使是说话含糊不清或声音微弱，也自然而然地转变为利益他人的行为。意无失念，因为声闻、独觉会忘记一些事情，或者不经思考就运用神通，从而对自己造成伤害等，最初不知道的情况是可能发生的。而佛陀的一切事业都不会错过时机，并且智慧不是通过努力获得的，所以无论思考与否，都能恒常照见三时的一切所知。无非等持之心，因为声闻、独觉等进入禅定后，从禅定中起身才开始行动，不能在入定的状态下行动。而佛陀们在入定的状态下也能说法和乞食等，所以恒常没有不入定的情况。无异体想，因为声闻、独觉对于涅槃有寂静的想法，对于轮回有厌离等，有善与非善二者对立的想法，而佛陀则视轮回与涅槃无二无别，因此一切二元对立的法都在无二的境界中消失。
English
Through speech, knowing the names that accord with the languages of each sentient being, the reasons for assigning those names, and their meanings, and comprehending all the profound and vast meanings of these, thus possessing the four individual perfect knowledges. As stated in the Ornament of the Sutras: 'The support and the supported, what is to be said and the speaker, wisdom that is constant and without beginning, to you, the good guide, I pay homage.' Thus it is. The eighteen unshared qualities that are not shared with the Hearers, Solitary Realizers, Arhats, etc., or that do not even have a resemblance to them, are: six unshared behaviors, six unshared realizations, three unshared wisdoms, and three unshared activities. First, the six unshared behaviors are: body without confusion, because Hearers, Solitary Realizers, Arhats, etc., have not abandoned the obscurations of habit, they have faulty behaviors such as stepping on black snakes on the path. Buddhas do not have these faults, so even the opening and closing of the eyes, the extending and retracting of the hands, naturally occur solely for the benefit of others. Speech without jabbering, because Hearers, etc., get lost in dense forests and make jabbering sounds, or laugh loudly like horses, etc., having unconsidered speech behaviors, while Buddhas do not have these, so even the sound of mumbling or whispering naturally transforms into benefiting others. Mind without loss of mindfulness, because Hearers and Solitary Realizers forget some things, or use their clairvoyance without thinking, causing harm to themselves, etc., not knowing things initially is possible. But all the actions of the Buddhas do not miss their timing, and wisdom is not obtained through effort, so whether thinking or not thinking, they constantly see all knowable things of the three times. Mind without non-abiding in equanimity, because Hearers, Solitary Realizers, etc., enter into samadhi and then arise from that samadhi to engage in activities, unable to engage in activities while abiding in samadhi. But Buddhas teach the Dharma and collect alms while abiding in samadhi, so there is never a time when they are not abiding in equanimity. Without the perception of difference, because Hearers and Solitary Realizers have the idea of peace in nirvana, and aversion to samsara, etc., having perceptions that include both good and bad, while Buddhas see samsara and nirvana as non-dual, so all dualistic dharmas disappear into the realm of non-duality.
Chinese
是也。不具足不分别的舍心，是指对于应以何种方法在何时调伏何种众生，全部了知，并在彼时以彼方法调伏，不逾越时节。声闻、独觉虽然是自己的所化之机，但因不分别，或逾越时节，或因不知方法，以后就不能调伏。六种不共的证悟是：恒常欢喜利他之心；不舍弃利益有情之事的忆念；为了一个有情，即使数百万劫不进食而说法也不疲倦的精进；了知一切所知之智；心一境性安住的禅定；从二障及其习气中解脱的解脱；获得一切种智，因此解脱智慧的观照不会衰退。声闻、独觉阿罗汉有这些衰退。所谓的衰退，也有未获得而衰退和已获得而衰退两种。在佛陀的心续中存在的殊胜功德，因未获得而有衰退。一些声闻部派认为，声闻、独觉在自己的心续中存在的已获得之功德，也有衰退的情况。三种不共的智慧是：对于过去时的一切所知，具有无执无碍的智慧观照；对于现在时的一切所知，具有无执无碍的智慧观照；对于未来时的一切所知，具有无执无碍的智慧观照。无执无碍是指，断除了烦恼障所以无执，断除了所知障所以无碍。这些阿罗汉有执有碍，如前所说不了解的四种原因一样。三种不共的事业是：一切身的事业，都是智慧先导并随智慧而行；一切语的事业，都是智慧先导并随智慧而行；一切意的事业，都是智慧先导并随智慧而行。所谓智慧先导并随智慧而行，是指首先以具足正知的智慧引导，然后行为举止都随之而行。声闻阿罗汉有正知衰退的情况，如前
English
It is so. Not possessing impartial equanimity that does not discriminate means that one knows all sentient beings, what methods, and when to tame them, and tames them at that time with that method, without missing the opportune time. Although Hearers and Solitary Realizers are their own disciples, they may miss the opportune time because they do not discriminate, or they may not know the method, and later they cannot tame them. The six non-common realizations are: the constant desire to delight in the welfare of others; the mindfulness of not abandoning the benefit of beings; the diligence of not being tired of teaching the Dharma even if one does not eat for hundreds of thousands of eons for the sake of one sentient being; the wisdom of knowing all knowable things; the samadhi of abiding in one-pointedness of mind; the liberation from the two obscurations and their predispositions; and the undiminished vision of liberation and wisdom because of having attained the wisdom of all aspects. Hearers and Solitary Realizers, Arhats, have these diminutions. These diminutions are of two types: diminutions due to not having attained them, and diminutions of what has already been attained. The special qualities that exist in the mindstream of the Buddha are diminished because they have not been attained. Some Hearer schools believe that the qualities that Hearers and Solitary Realizers have already attained in their own mindstreams can also diminish. The three non-common wisdoms are: for all knowable things of the past, there is the wisdom vision of non-attachment and non-obstruction; for all knowable things of the present, there is the wisdom vision of non-attachment and non-obstruction; for all knowable things of the future, there is the wisdom vision of non-attachment and non-obstruction. Non-attachment and non-obstruction mean that non-attachment is due to abandoning the obscuration of afflictions, and non-obstruction is due to abandoning the obscuration of knowledge. These Arhats have attachment and obstruction, as explained in the four reasons for not knowing before. The three non-common activities are: all activities of the body are preceded by wisdom and followed by wisdom; all activities of speech are preceded by wisdom and followed by wisdom; all activities of mind are preceded by wisdom and followed by wisdom. That is, "preceded by wisdom and followed by wisdom" means that first, wisdom with mindfulness is sent ahead, and then behavior follows it. Hearer Arhats have a decline in mindfulness, as before
Chinese
就像解释不共之法一样。这样解释的十八不共法是大乘的宗义。小乘行者则认为，十力，四无畏，不共的三个正念住，大悲等具有十八不共法。因此，他们不认为佛陀总是处于禅定状态等。像这样，完全摆脱了光明和黑暗，心的功德，无漏的法界，数量和智慧无法衡量的智慧，就像太阳一样，在如虚空般的法界中，依靠摆脱所有突发障碍的力量而显现并圆满，这就是佛陀。在《七十皈依颂》中说：为了从无明的睡眠中醒来，并且智慧也增长，佛陀像莲花的花瓣一样绽放。如果从三身的角度来区分，那么，所有功德中最殊胜的，无漏的二十一种法蕴的自性，与法界清净大平等融为一体的智慧圣者的体性，是法身。作为基础之存在方式的显现，显现为空色之身，具有十地大自在者眷属所见的五种决定性的自性，是报身。对于共同的被调伏者，根据各自的意愿，示现各种调伏行为的是化身。第二，解释法的功德，分为两种：分为二谛和分为教证二者。第一，一般来说，“法”这个词有十种含义：法是所知、道，涅槃和意境，福德、寿命和经藏，未来、决定和法理。在所说的内容中，成为知识对象的，就是所知；在外六处中的法是意境；生命维持的时间是寿命；现在将要发生的是未来；任何事情都没有错误的，是决定；各自的传统习俗等是法理，这六个只是“法”这个词的用法。这里，圣法的用法有四种，经藏是教法，所以在那个时候解释，福德是布施等。
English
Like explaining the uncommon dharmas. The eighteen uncommon dharmas explained in this way are the tenets of the Mahayana. The Hinayana practitioners consider that the ten powers, four fearlessnesses, three uncommon mindfulnesses, great compassion, etc., possess eighteen uncommon dharmas. Therefore, they do not consider that the Buddha is always in a state of meditative equipoise, etc. Like this, completely free from luminosity and darkness, the qualities of the mind, the unpolluted dharmadhatu, wisdom that cannot be measured by number or intellect, like the sun, in the state of dharmadhatu like space, manifesting and perfecting through the power of being free from all adventitious obscurations, that is the Buddha. In the "Seventy Verses on Refuge," it says: In order to awaken from the sleep of ignorance, and also because wisdom increases, the Buddha blossoms like the petals of a lotus. If distinguished from the perspective of the three kayas, then, the most supreme of all qualities, the nature of the unpolluted twenty-one aggregates of dharma, the essence of the wisdom of the noble ones that is unified with the dharmadhatu, pure great equanimity, is the Dharmakaya. As the manifestation of the basic mode of existence, appearing as the form of emptiness and color, possessing the nature of the five certainties seen by the retinue of the great masters of the ten bhumis, is the Sambhogakaya. For the common beings to be tamed, showing various taming activities in accordance with their respective inclinations is the Nirmanakaya. Second, explaining the qualities of the Dharma, there are two divisions: divided into the two truths and divided into scripture and realization. First, in general, the word "dharma" has ten meanings: Dharma is knowable, the path, nirvana and the realm of mind, merit, life and scriptures, future, certainty and jurisprudence. Among the things said, that which becomes the object of knowledge is the knowable; the dharma among the outer six sense sources is the realm of mind; the duration of time that life is maintained is life; that which will happen now is the future; that which is not mistaken in any way is certainty; the respective traditional customs, etc., are jurisprudence, these six are merely the usage of the word "dharma." Here, there are four usages of the word holy dharma, the scriptures are the teaching, so it will be explained at that time, merit is generosity, etc.