Chinese
如大象所说：无底的轮回，存在于大海之中。贪欲等令人厌恶的，身体被鳄鱼吞噬，那时向谁求救？如是说，如同具眼者所赞颂的梵天、帝释等傲慢者，也未超出轮回的范围，故抛之于后。唯一值得赞颂之处，从内心深处信赖，是获得解脱的命根之时。那是什么呢？学问高深的尊者成就者说：我已舍弃其他导师，向您求救。为了什么呢？因为您没有过失，功德圆满。又如《一百五十赞》中所说：无论何者，在何者那里，一切过失，全然永不具备，无论何者，在一切方面，一切功德皆存在。如果有一个心识，就向他求救，赞颂他，尊敬他，安住于他的教法中。不仅是唯一的佛陀，还有他所说的法，以及随从他的僧众，这三宝的名声，仅仅是获得，也能平息轮回的痛苦，因此，如同白伞一般，对于进入佛教的最初，必须珍视。如《涅槃经》中所说：如同阶梯的次第一样，我的甚深教法，也要次第学习，努力修行，不是超越次第，而是循序渐进。如是说。必须关联所依和能依之理，如《解脱》等所说。又是，具有善巧方便和广大慈悲的胜者，为了使有情众生正确地走向解脱，已经阐述了三学，即舍弃和证悟的功德之源，即使外在的支分已经圆满，也要立下坚定的誓愿，使自己成为内在支分的所依和容器，因此，唯一不欺骗的皈依才是最重要的。在此之前，了解导师和教法的功德非常重要。又是，在《赞颂值得赞颂者》中说：外在支分的一切力量，都是为了如实成就您。
English
As the elephant said: The bottomless samsara exists in the ocean. The body is devoured by crocodiles, such as desire, which are disgusting. Who will one turn to for help at that time? As it is said, like the conceited ones such as Brahma and Indra praised by those with eyes, they have not transcended the realm of samsara, so they are left behind. The only place worthy of praise is trusted from the depths of the heart, and it is time to rely on it for liberation. What is that? The highly learned venerable accomplished one said: I have abandoned other teachers and seek refuge in you. Why? Because you have no faults and your merits are perfect. Also, as it is said in the "One Hundred and Fifty Praises": Whoever, in whom, all faults are completely and eternally absent, and whoever, in all aspects, all virtues reside. If there is a mind, then take refuge in him, praise him, respect him, and abide in his teachings. Not only the unique Buddha, but also the Dharma he taught, and the Sangha who follow him, the fame of these Three Jewels, just by obtaining it, can pacify the suffering of samsara. Therefore, like a white umbrella, it is necessary to cherish the very beginning of entering Buddhism. As it is said in the Nirvana Sutra: Like the steps of a ladder, my profound teachings should also be learned gradually and diligently practiced. It is not about skipping steps, but about progressing step by step. As it is said. The principle of connecting the support and the supported must be shown by things like "Liberation". Moreover, the Victorious One, who possesses skillful means and great compassion, has already explained the three trainings, the source of the qualities of abandonment and realization, in order to lead sentient beings correctly to liberation. Even if the external limbs are complete, one must make a firm vow to make oneself a support and vessel for the internal limbs. Therefore, only the refuge that does not deceive is the most important. Before that, it is very important to know the qualities of the teacher and the teachings. Also, in the "Praise of the Praiseworthy One" it says: All the powers of the external limbs are to truly accomplish you.
Chinese
内心的力量若不完备，孩童们便会亲近痛苦。如是说。见到那个原因，生起清净的信心，以“引导心意之法”等来显示。一切善法的根本是信心，但它并非与生俱来地存在于凡夫的心中，因此经典中没有明示。何时见到导师佛陀的真身或传承的画像，或者见到善知识，或者读诵三藏中的任何一部经典，就像毛孔随着微风吹拂树木的叶子般竖立，这就是最初的清净信心。同样，想要获得真实的果位是第二种信心。相信唯一依靠佛陀的力量才能实现这个方法是第三种信心。这种心意无法改变，因此是不可逆转的，这是四种信心。其中，在皈依的阶段，前两种信心容易动摇，因此需要即使面临生命危险也不退转的信心。通过这种暗示，也显示了第三种信心的重要性。此外，为了显示引发信心的因是不错误的，所以说了“信心”等。一般来说，有些高贵的种姓和有善缘的人天生就有信心，而对于其他具有最初因缘的人来说，生起信心的原因有四种：依靠圣者，与圣友即修行佛法的人交往，忆念三宝的功德，以及思维轮回没有意义的过患。其中，为了赞叹三宝的功德，说了“能仁”等。能仁佛陀世尊的功德是无量的，通过见道和修道所断除的二障，即烦恼障和所知障，彻底摧毁了它们。因此，佛陀的、法的、智慧的、天眼，依次是：了知众生的根器利钝，见到一切法自性空的意义，知晓众生的生死流转，以及能见到百由旬至三千大千世界微细色相的天眼，这些都是各自的功德。一切遍知之眼是无学位的。
English
If inner strength is not complete, children will cling to suffering. As it is said. Seeing that reason, pure faith arises, shown by things like 'methods for guiding the mind.' Faith is the root of all virtuous dharmas, but it is not innate in the minds of ordinary beings, so it is not explicitly stated in the scriptures. When one sees the actual body or lineage image of the teacher Buddha, or sees a virtuous friend, or reads any of the three baskets of scripture, the hairs stand on end like leaves of a tree stirred by the wind; this is called initial pure faith, the first. Similarly, wanting to attain the state of perfect enlightenment is the second. Believing that this method relies solely on the power of the Buddha is the third. This mind cannot be altered, so it is irreversible; these are said to be the four types of faith. Among these, in the context of taking refuge, the first two are easily destroyed, so faith that does not turn back even at the cost of one's life is necessary. By implication, the third is also shown to be important. Furthermore, to show that the cause for arousing faith is not mistaken, 'faith' and so on are spoken. In general, some noble families and fortunate individuals have faith from the beginning, while for others with initial karmic connections, there are four causes for the arising of faith: relying on a holy person, associating with holy friends, i.e., those who practice Dharma, recollecting the qualities of the Three Jewels, and contemplating the faults of samsara's lack of essence. Among these, to praise the qualities of the Three Jewels, 'Thubpa' (Sage) and so on are spoken. The qualities of the Thubpa Buddhas, the Bhagavat, are limitless. By the two abandonments on the paths of seeing and meditation, the two obscurations, namely the obscuration of afflictions and the obscuration of knowledge, are completely destroyed. Therefore, the Buddha's, the Dharma's, the wisdom's, and the divine eye, respectively, are: understanding the sharp and dull faculties of beings, seeing the meaning of all dharmas being empty of inherent existence, knowing the transmigration of beings, and the divine eye that sees subtle forms from a hundred yojanas up to three thousand great thousands of worlds; these are their respective qualities. The all-knowing eye is beyond learning.
Chinese
据此，经由道所摄，并说随顺从第八地起便有。将各自的神通放在下面。神变的，天耳的，知他心的，宿命随念的，天眼的，漏尽的。六者的各自功德是：依次是地动，以及一个化为多个的神变是第一。听闻世间界的一切大小声音是第二。了知童子是否远离烦恼是第三。知晓自己和他人的无尽生世是第四。看见劫和非劫的一切细微粗大之色是第五。知晓断除二障之方便和无离果是第六。于寿命自在，于心自在，于资具自在，于业自在，于生自在，于意乐自在，于愿自在，于神变自在，于智慧自在，于法自在。依次是，若欲住劫，则获得自在，能入无数禅定之门。已得虚空藏之自在。示现工巧和物质等业之果报。能随所欲而生。示现以佛身充满世间界。能散发大菩提之化身。能于各种所化众生一时示现如是之神变。无碍了知一切所知。精通一切法之词义。此十者是三清净地的菩萨之殊胜功德。陀罗尼之门是，文殊菩萨说：所谓“陀罗尼”是，不失念，不散乱分别，智慧不愚昧，现前智慧，以及通达一切法之种种差别之智等。十力是，月称菩萨说：知处非处智力，如是业等成熟智，种种胜解智通达，种种界智之能力，如是殊胜非殊胜，智和一切行境智，静虑解脱等持及，等至等之智能力，知宿住念之智，如是死殁及生智，知诸漏尽之智能力，此等即是十力。所说之义是：行善不善混杂之业，即三者之果报生起苦乐参半，是为处，与此相违即非处。
English
Accordingly, it is said that it is included by the path, and it is said that it exists from the eighth Bhumi onwards. Place each of the superknowledges below. Of magical power, of the divine ear, of knowing others' minds, of remembering previous lives, of the divine eye, of the exhaustion of outflows. The respective merits of the six are: sequentially, the earth trembles, and the magical power of transforming one into many is the first. Hearing all the large and small sounds of the world realm is the second. Knowing whether a youth is free from afflictions is the third. Knowing the endless lifetimes of oneself and others is the fourth. Seeing all subtle and coarse forms of kalpas and non-kalpas is the fifth. Knowing the means of abandoning the two obscurations and the non-separation of results is the sixth. Having power over life, having power over mind, having power over resources, having power over karma, having power over birth, having power over intention, having power over aspiration, having power over magical power, having power over wisdom, having power over Dharma. Sequentially, if one wishes to live for a kalpa, one obtains power over countless doors of Samadhi. Having mastered the treasury of space. Showing the fruits of actions such as crafts and material arts. Being able to be born wherever one desires. Showing the world realm filled with the body of the Buddha. Being able to emanate great Bodhi emanations. Being able to show such magical powers at once to various beings to be tamed. Knowing all knowable things without obstruction. Being skilled in all the words and meanings of the Dharma. These ten are the special qualities of Bodhisattvas of the three pure lands. The door of Dharani is, Manjushri said: What is called "Dharani" is, not losing mindfulness, not being distracted by thoughts, wisdom not being foolish, manifesting wisdom, and understanding the knowledge of all the various differences of dharmas, and so on. The ten powers are, Chandrakirti said: The power of knowing what is possible and impossible, likewise the wisdom of the maturation of actions, understanding the various intentions, the power of knowing the various realms, likewise the superior and non-superior, the wisdom and all the realms of action, meditative concentration, liberation, Samadhi, and the power of knowing equanimity, etc., the wisdom of remembering previous lives, likewise the wisdom of death and birth, the power of knowing the exhaustion of all outflows, these are the ten powers. The meaning of what was said is: practicing mixed virtuous and non-virtuous actions, that is, if the results of the three arise as a mixture of happiness and suffering, it is a place, and the opposite of that is a non-place.
Chinese
第一，如实知见非是（的状态）。第二，知见三时所摄之业及其异熟。第三，知见各类有情之不同意乐。第四，知见眼等三界之界及其自性。第五，照见眼等诸根之利钝中。第六，知见从凡夫至佛陀之间所行之道。第七，无杂知见世间界之四禅、八解脱、九次第定等之等持。第八，如实照见自他之前生为何。第九，如是知见自他之死殁与生等。第十，知见声闻、独觉、无上菩提三种之所断，以及有漏无漏之差别。四无畏：我乃佛陀！当断已断！此等是道！此等是道之障碍！如是各自承诺，而无与法相符之辩驳者。四种别别正知：知见一切杂染与清净方面之界与名之总集，不迷于彼等法之自相共相之体性。与所化之境相符之一切语词。知见自之体性与差别之所有支分，于无执无碍而入之无畏，即是四种别别正知，皆于下文连缀。十八不共法：弥旁贡布云：无有错乱与喧嚣，导师无有失念，无有非等持之心，亦无有种种作意，无有未经观察之舍，欲、勤、念、慧与解脱，以及解脱之智见皆无有退失。诸业皆以智慧为先导，时时智慧无有遮障。如是十八此自性，是导师之不共功德。如是所说，身之行为无有错乱等十二种是直接宣说，后面六种以两句概括而不明显，即是说，身之、语之、意之、事业皆以智慧为先导，并随智慧而行。
English
First, knowing what is not (the case) as it is. Second, knowing the actions encompassed by the three times and their ripening. Third, knowing the various inclinations of sentient beings and noble ones individually. Fourth, knowing the realms of the three spheres of sense, object, and consciousness, etc., and their nature. Fifth, seeing the sharpness, dullness, and mediumness of the sense faculties such as the eye. Sixth, knowing the paths traversed from ordinary beings to Buddhas individually. Seventh, knowing without confusion the samadhi of the four dhyanas, eight liberations, nine successive abidings, etc., of the world realm. Eighth, truly seeing without confusion what the previous existence of oneself and others was. Ninth, likewise knowing the dying and birth, etc., of oneself and others. Tenth, knowing the objects to be abandoned of the three types of Hearers, Solitary Realizers, and unsurpassed Bodhi, and the distinction between defiled and undefiled states. The four fearlessnesses are: I am a Buddha! What is to be abandoned has been abandoned! These are the paths! These are the obstacles to the paths! Thus, there is no opponent in accordance with the Dharma when one individually makes these claims. The four individual perfect knowledges are: knowing the realms and collections of names of all aspects of defilement and purification, not being confused about the intrinsic and general characteristics of those dharmas. All words that accord with the objects to be tamed. The fearlessness of entering without attachment or hindrance into the knowledge of one's own nature and all the divisions of distinctions, these are the four individual perfect knowledges, all connected below. The eighteen unshared qualities are:Mipham Gonpo said: "There is no confusion or chatter, the teacher has no loss of mindfulness, there is no mind that is not in equanimity, there are also no various perceptions, there is no unexamined equanimity, aspiration, diligence, mindfulness, wisdom, liberation, and the wisdom-vision of liberation are not diminished. All actions are preceded by wisdom, and at all times wisdom has no obscuration. Thus, these eighteen are the nature, the unshared qualities of the teacher." As stated, the twelve, such as the body's actions having no confusion, are directly stated, while the latter six are summarized in two lines and are not clear, that is to say, the body's, speech's, mind's, and activities are all preceded by wisdom and follow wisdom.