English
English version Craving (Tan Ai Fa). From this craving arises attachment (Dan Zhuo), and because of attachment, actions are generated, fueling rebirth, gathering consequences as causes; this is called the Truth of Origin (Ji Di). The Truth of Cessation (Mie Di) refers to the complete eradication of craving and other afflictions, realizing the principle of cessation; this is called the Truth of Cessation. The Truth of the Path (Dao Di) is the Noble Eightfold Path, namely: Right View (Zheng Jian), Right Thought (Zheng Si Wei), Right Speech (Zheng Yu), Right Action (Zheng Ye), Right Livelihood (Zheng Ming), Right Effort (Zheng Jing Jin), Right Mindfulness (Zheng Nian), and Right Concentration (Zheng Ding). These Eightfold Path is called the Truth of the Path. These Four Noble Truths, observable by the wisdom of the saints, are called the Four Noble Truths (Si Sheng Di). 'Furthermore, what are the twenty-two faculties? They are: the eye faculty (Yan Gen), the ear faculty (Er Gen), the nose faculty (Bi Gen), the tongue faculty (She Gen), the body faculty (Shen Gen), the male faculty (Nan Gen), the female faculty (Nv Gen), the life faculty (Ming Gen), the mind faculty (Yi Gen), the faculty of pleasure (Le Shou Gen), the faculty of pain (Ku Shou Gen), the faculty of joy (Xi Shou Gen), the faculty of sorrow (You Shou Gen), the faculty of equanimity (She Shou Gen), the faculty of faith (Xin Gen), the faculty of vigor (Jin Gen), the faculty of mindfulness (Nian Gen), the faculty of concentration (Ding Gen), the faculty of wisdom (Hui Gen), the faculty of 'I shall know what is not yet known' (Wei Zhi Dang Zhi Gen), the faculty of knowledge (Yi Zhi Gen), and the faculty of complete knowledge (Ju Zhi Gen). These are called the twenty-two faculties.' 'Furthermore, what are the ten powers? They refer to the Tathagata's wisdom, which truly understands what is possible and impossible in various situations for all sentient beings. This is called the Tathagata's first power of knowing what is possible and impossible (Chu Fei Chu Zhi Li).' 'The Tathagata also knows, with the power of wisdom, all the karmic actions of all beings in the past, present, and future, and the causes, conditions, and consequences arising from them in various places. This is called the Tathagata's second power of knowing karmic results (Ye Bao Zhi Li).' 'The Tathagata also knows, with the power of wisdom, the various states of meditative absorption (dhyana), liberation, samadhi (San Mo Di), samapatti (San Mo Ba Di), and the methods for eradicating all defilements. This is called the Tathagata's third power of concentration (Ding Li).' 'The Tathagata also knows, with the power of wisdom, the various differences in the faculties of all beings, their superiority and inferiority. This is called the Tathagata's fourth power of knowing the superiority and inferiority of faculties (Gen Sheng Lie Zhi Li).' 'The Tathagata also knows, with the power of wisdom, the various differences in the beliefs and understandings of all beings. This is called the Tathagata's fifth power of knowing beliefs and understandings (Xin Jie Zhi Li).' 'The Tathagata also knows, with the power of wisdom, the various differences in the realms and destinies of all beings. This -------------------------------------------------------------------------------- 名如来第六界趣智力。
Chinese
“如来复于诸众生类所有乐欲，佛以智力，如实了知。是名如来第七乐欲智力。 “如来复于过去无量无数世中，所有众生种种之事，谓：一生十生、百生千生、及百千生，乃至无数百千万生。如是无数成劫、坏劫，其中众生，死此生彼、死彼生此，乃至族姓、贵贱、名字、饮食苦乐、寿量长短，具如是相、如是因缘。如是过去无量世中种种之事，佛以智力，悉能了知。是名如来第八宿命智力。 “如来复以清净天眼，观见众生贵贱上下、好丑生灭，或生善道、或堕恶趣。而彼众生所作行业，谓：身不善业，作诸邪行；口不善业，毁谤贤圣；意不善业，起于邪见。由是因缘，命终之后，堕恶趣中。又复众生，身作善业，不行邪行；口作善业，不谤贤圣；意作善业，起于正见。由是因缘，命终之后，生人天界。如是等事，如来天眼，悉能观见。是名如来第九天眼智力。 “又复如来知彼众生诸漏已尽，证无漏解脱、智慧解脱，以自通力，证如是法，我生已尽，梵行已立，所作已办，不受后有。如是之法，佛以智力，悉能了知。是名如来第十漏尽智力。如是十力，如来、应供、正等正觉，由十力故，于大众中，作师子吼，转大法轮。 “复何名为四无所畏？谓如来 现代汉语译本： 如来第六种智力是了知众生所处的界趣。 ‘如来还能以智力如实了知一切众生的各种喜好和欲望。这称为如来的第七种乐欲智力。 ‘如来还能以智力了知过去无量无数世中，所有众生的种种事情，例如：一生、十生、百生、千生、以及百千生，乃至无数百千万生。像这样无数的成劫、坏劫中，众生死于此处，生于彼处；死于彼处，生于此处；乃至他们的族姓、贵贱、名字、饮食苦乐、寿命长短，都具备相应的相状和因缘。对于过去无量世中的种种事情，佛都能以智力完全了知。这称为如来的第八种宿命智力。 ‘如来还能以清净的天眼，观察到众生的贵贱上下、好丑生灭，或者生于善道，或者堕入恶趣。而那些众生所造作的行业，例如：身行不善之业，做出各种邪恶的行为；口说不善之业，毁谤贤圣；意念不善之业，产生邪恶的见解。由于这些因缘，命终之后，堕入恶趣之中。又有一些众生，身行善业，不做邪恶的行为；口说善业，不毁谤贤圣；意念善业，产生正确的见解。由于这些因缘，命终之后，生于人天界。像这些事情，如来都能以天眼完全观察到。这称为如来的第九种天眼智力。 ‘此外，如来还能知道那些众生诸漏已尽（诸漏：指见惑、修惑、无明惑等烦恼），证得无漏解脱（无漏：指没有烦恼），以及智慧解脱，以神通力亲自证得这样的法：‘我的生死已经终结，清净的修行已经确立，该做的事情已经做完，不再受后世的轮回。’对于这样的法，佛都能以智力完全了知。这称为如来的第十种漏尽智力。如来、应供（应受供养者）、正等正觉（通过自身努力达到觉悟者），因为具有这十种力量，所以在众人之中，发出狮子吼，转动大法轮（弘扬佛法）。’ ‘再者，什么叫做四无所畏呢？如来
English
English version: The sixth power of Tathagata (如来: Thus Come One) is the knowledge of the realms and destinies of all beings. ‘Furthermore, the Tathagata knows, with the power of wisdom, the various desires and inclinations of all sentient beings. This is called the seventh power of the Tathagata, the power of knowing inclinations. ‘Furthermore, the Tathagata knows, with the power of wisdom, all the various affairs of sentient beings in the past immeasurable and countless lifetimes, such as one birth, ten births, a hundred births, a thousand births, and a hundred thousand births, even countless hundreds of thousands of births. In such countless periods of formation and destruction, beings die here and are born there; die there and are born here; even their clans, noble or humble status, names, food, suffering and happiness, and the length of their lifespans, all possess corresponding characteristics and causes. The Buddha can fully know all these various affairs of the past immeasurable lifetimes with the power of wisdom. This is called the eighth power of the Tathagata, the power of knowing past lives. ‘Furthermore, the Tathagata, with pure divine eyes, observes the noble and humble, the good and bad, the birth and death of beings, whether they are born in good realms or fall into evil destinies. And the actions performed by those beings, such as: body committing unwholesome deeds, engaging in various evil practices; mouth speaking unwholesome words, slandering the virtuous and sages; mind generating unwholesome thoughts, giving rise to evil views. Due to these causes, after the end of their lives, they fall into evil destinies. And again, some beings, with their bodies perform wholesome deeds, not engaging in evil practices; with their mouths speak wholesome words, not slandering the virtuous and sages; with their minds generate wholesome thoughts, giving rise to correct views. Due to these causes, after the end of their lives, they are born in the realms of humans and gods. The Tathagata can fully observe such matters with divine eyes. This is called the ninth power of the Tathagata, the power of divine eyes. ‘Moreover, the Tathagata knows that those beings have exhausted all their outflows (诸漏: all outflows, referring to afflictions such as delusions of views, delusions of cultivation, and delusions of ignorance), attained liberation without outflows (无漏: without outflows, referring to the absence of afflictions), and liberation through wisdom, personally realizing such a Dharma with supernatural powers: ‘My birth has ended, pure conduct has been established, what needed to be done has been done, and I will not be subject to future existence.’ The Buddha can fully know such a Dharma with the power of wisdom. This is called the tenth power of the Tathagata, the power of the exhaustion of outflows. The Tathagata (如来: Thus Come One), Arhat (应供: worthy of offerings), Samyak-sambuddha (正等正觉: perfectly enlightened one), because of these ten powers, roars like a lion in the assembly and turns the great Dharma wheel (大法轮: propagating the Dharma).’ ‘Furthermore, what are the four fearlessnesses? The Tathagata --------------------------------------------------------------------------------
Chinese
、应供、正等正觉，于大众中，唱如是言：‘我以自智，乘如实道，来成正觉，作师子吼，转妙法轮，无有沙门、婆罗门、天、人、魔、梵而能等者。’是名如来一切智无畏。 “如来已得安乐寂静无上胜处功德果法，诸漏已尽，种习俱亡，是名如来漏尽无畏。 “如来复为诸声闻众，开示苦道，说离烦恼尽苦边际。是名如来出苦道无畏。 “如来复为诸声闻，说所有障法，令彼出离。是名如来障道无畏。如是名为四无畏法。 “又复何名为四禅定？谓：离诸欲及诸染法，断除疑惑分别之想。是名第一离生喜乐定。 “复次离欲断除分别想已，当于外法悉皆泯绝，内复寂定，摄内外法，悉皆归一。是名第二定生喜乐定。 “复次舍于喜乐思念之想，于身喜乐而无所受。是名第三离喜妙乐定。 “复次舍苦乐法，无忧喜想，诸法清净。是名第四舍念清净定。如是名为四禅定法。 “复何名为四无色定？谓：修彼定，厌下色相，忻上无色，由无色故，唯有虚空，乃观虚空无有边际。作如是想，是故名为空无边处定。 “复次离彼所缘空无边处已，复想能缘识亦无边，是故名为识无边处定。 “复次离彼能缘识已，当复想于能缘所缘俱无所有，是故名为无所 现代汉语译本 ‘应供（Arhat，阿罗汉）、正等正觉（Sammasambuddha，完全觉悟者），于大众中，唱如是言：‘我以自智，乘如实道，来成正觉，作师子吼，转妙法轮，无有沙门（Śrāmaṇa，出家修行者）、婆罗门（Brāhmaṇa，祭司）、天（Deva，神）、人、魔（Māra，恶魔）、梵（Brahmā，梵天）而能等者。’是名如来一切智无畏。 ‘如来已得安乐寂静无上胜处功德果法，诸漏已尽，种习俱亡，是名如来漏尽无畏。 ‘如来复为诸声闻众（Śrāvaka，听闻佛法者），开示苦道，说离烦恼尽苦边际。是名如来出苦道无畏。 ‘如来复为诸声闻，说所有障法，令彼出离。是名如来障道无畏。如是名为四无畏法。 ‘又复何名为四禅定？谓：离诸欲及诸染法，断除疑惑分别之想。是名第一离生喜乐定。 ‘复次离欲断除分别想已，当于外法悉皆泯绝，内复寂定，摄内外法，悉皆归一。是名第二定生喜乐定。 ‘复次舍于喜乐思念之想，于身喜乐而无所受。是名第三离喜妙乐定。 ‘复次舍苦乐法，无忧喜想，诸法清净。是名第四舍念清净定。如是名为四禅定法。 ‘复何名为四无色定？谓：修彼定，厌下色相，忻上无色，由无色故，唯有虚空，乃观虚空无有边际。作如是想，是故名为空无边处定。 ‘复次离彼所缘空无边处已，复想能缘识亦无边，是故名为识无边处定。 ‘复次离彼能缘识已，当复想于能缘所缘俱无所有，是故名为无所有