English
English version All Sravaka (hearer) paths, etc., are perfect and without form, without the nature of arising enlightenment. These are the equal paths of practice of the Paramitas (perfections), because they encompass all virtuous dharmas, all vows, and all forms. Taking courageous diligence as the guide, abiding in the single-pointedness (Ekagrata) of the supreme pure mind. The first Dhyana (meditative absorption), etc., are as their names and meanings, differing according to circumstances. Because the boundless aspects are totally encompassed, and because they are sustained by Samatha (tranquility), these are briefly called the six superknowledges. What is meant by Dharani (mantra) refers to all those forms and all dharmas, the nature of all dharmas, encompassing them all according to circumstances. Sound, name, phrase, and word are the appearances of the meanings. All limitless recollection, boundless eloquence, and the gates of various Samadhis (meditative concentrations), the wisdom of no-form can fully enter into. Because it counteracts the mind with form and obstruction, this is the most supreme Dharani gate of unsurpassed Bodhi (enlightenment). And all those Samadhis, Dharanis, etc., are presently entered into through the Vajra-like Samadhi. That is, all forms are universally equal, entering into the wisdom of no-form, truly realizing it. All habitual tendencies are completely abandoned, wisdom and observation are equal, corresponding to great compassion, firmly acting, and truly liberated regarding the nature of all dharmas. The excellent reward manifests and abides equally, the Great Perfect Mirror Wisdom is truly born, and all vows are completely fulfilled. This, briefly speaking, is called Dharani. What is meant by 'powers' refers to the ten powers of the Buddha, namely, the power of knowing what is possible and impossible, up to the power of knowing the extinction of outflows. Among these, the power of knowing what is possible and impossible refers to truly knowing the certainty and uncertainty of cause and effect in all places. If a Buddha, Brahma King, or Wheel-Turning Sage King has a definite excellent reward, this is called 'possible.' That which is 'impossible' refers to knowing the corresponding actions where cause and effect are uncertain. The power of knowing karmic retribution refers to truly knowing that beings create good or bad karma and are born in good or bad realms. The power of knowing the various realms refers to truly knowing the differences in the realms and destinies of beings. The power of knowing the various understandings refers to truly knowing that Sravakas (hearers), etc., generate various excellent understandings in the dharmas, depart from various defiled dharmas, and move towards the aspect of tranquility. The power of discerning faculties refers to the faith, etc., of beings. --------------------------------------------------------------------------------
Chinese
诸根种种差别智如实知。种种定智力者。谓初静虑等诸三摩地三摩钵底。如名如义无边行相智如实知。至处道智力者。道有二种。谓非爱乐道。即无明等。可爱乐道。谓寂灭等。而彼灭者谓声闻缘觉及诸菩萨所证差别智如实知。生灭智力者。谓诸众生种种生灭智如实知。宿住随念智力者。谓于过去事如实记念。漏尽智力者。谓佛世尊大圆镜智自性观察。离诸障染分别平等。如是处非处等诸力如来游戏神通所证。此力具足故。即一切法增上所观。如是略说名为十力。 所言无畏者。即四所畏。谓一切智无畏。漏尽无畏。说障道无畏。出苦道无畏。此如是等若异若非异。有所言说悉无所得无畏自在。此四皆以平等性智而观。如如意宝随众生意普遍平等。此法亦然。我相清净离诸有着。如是略说四无所畏。 所言无碍解者。谓义法乐说辩才等。此中义无碍解者。谓于一切众生无我相。以微妙智平等而观。法无碍解者。谓随诸相了知诸法智观平等。乐说无碍解者。谓随所乐说能说所说不离自性。辩才无碍解者。谓于无边法门随应分别通达无相。此如是等与一切法增上相应。皆为摄彼诸愚痴者令悉调伏安住诸法离相平等故。此四皆以妙观察智而观。如是略说四无碍解。 所言大慈大悲者。此中慈谓与众生乐。 现代汉语译本 如实了知诸根的种种差别之智慧。所谓种种定智力，是指初禅等各种三摩地（Samadhi，专注）和三摩钵底（Samapatti，等至），如其名、如其义，如实了知其无边行相之智慧。所谓至处道智力，道有二种：一为非爱乐道，即无明等；二为可爱乐道，即寂灭等。而对于声闻、缘觉以及诸菩萨所证悟的差别，如实了知之智慧。所谓生灭智力，是指如实了知众生种种生灭之智慧。所谓宿住随念智力，是指如实忆念过去之事。所谓漏尽智力，是指佛世尊的大圆镜智（Mahādarśa-jñāna），其自性是观察，远离一切障染，分别平等。像这样，对于是处非处等诸力，如来以游戏神通所证得。因为具足此力，所以能增上观察一切法。以上简略地称为十力。 所谓无畏，即四种无所畏惧。一为一切智无畏，二为漏尽无畏，三为说障道无畏，四为出苦道无畏。像这样，无论是异或是非异，有所言说都无所得，无畏自在。这四种无畏都以平等性智而观察，如同如意宝（Cintamani）随顺众生意愿普遍平等。此法也是如此，我相清净，远离一切执着。以上简略地称为四无所畏。 所谓无碍解，是指义无碍解、法无碍解、乐说无碍解、辩才无碍解等。其中义无碍解，是指对于一切众生，不起我相，以微妙智慧平等观察。法无碍解，是指随顺诸相，了知诸法，以智慧观察平等。乐说无碍解，是指随顺所乐说的，能说所说不离自性。辩才无碍解，是指对于无边法门，随应分别，通达无相。像这样，与一切法增上相应，都是为了摄受那些愚痴者，令他们都能被调伏，安住于诸法离相平等之中。这四种无碍解都以妙观察智而观察。以上简略地称为四无碍解。 所谓大慈大悲，其中慈是指给予众生快乐。
English
English version To truly know the wisdom of the various differences in the faculties. The power of various meditative wisdoms refers to the various Samadhis (Samadhi, concentration) and Samapattis (Samapatti, attainment) such as the first Dhyana (meditative absorption), truly knowing their boundless aspects as their names and meanings indicate. The power of wisdom regarding what leads to the destination refers to two types of paths: the undesirable path, which is ignorance, and the desirable path, which is quiescence. And to truly know the differences realized by the Sravakas (Śrāvaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and Bodhisattvas (Bodhisattva, beings striving for enlightenment). The power of wisdom regarding arising and ceasing refers to truly knowing the various arising and ceasing of beings. The power of wisdom regarding recollecting past lives refers to truly remembering past events. The power of wisdom regarding the exhaustion of outflows refers to the Great Mirror Wisdom (Mahādarśa-jñāna) of the Buddha, whose nature is observation, free from all defilements, distinguishing equality. Thus, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) attains these powers, such as knowing what is possible and impossible, through the play of supernatural abilities. Because of possessing these powers, one can supremely observe all Dharmas (Dharma, teachings or phenomena). This, in brief, is called the Ten Powers. The term 'fearlessness' refers to the Four Fearlessnesses: fearlessness regarding omniscience, fearlessness regarding the exhaustion of outflows, fearlessness regarding proclaiming obstacles to the path, and fearlessness regarding proclaiming the path to liberation from suffering. Thus, whether they are different or not different, there is no attainment in any speech, and one is fearless and at ease. These four are observed with the Wisdom of Equality, like a Cintamani (Cintamani, wish-fulfilling jewel) that universally and equally fulfills the wishes of all beings. This Dharma (Dharma, teachings or phenomena) is also like this, with the purity of selflessness, free from all attachments. This, in brief, is called the Four Fearlessnesses. The term 'unobstructed understanding' refers to unobstructed understanding of meaning, Dharma (Dharma, teachings or phenomena), eloquence, and eloquence in debate. Among these, unobstructed understanding of meaning refers to not having a sense of self regarding all beings, and observing them equally with subtle wisdom. Unobstructed understanding of Dharma (Dharma, teachings or phenomena) refers to understanding all Dharmas (Dharma, teachings or phenomena) according to their appearances, and observing equality with wisdom. Unobstructed understanding of eloquence refers to being able to speak according to what one desires to say, and what is said does not depart from its own nature. Unobstructed understanding of eloquence in debate refers to being able to distinguish and understand the boundless Dharma (Dharma, teachings or phenomena) doors without attachment to appearances. Thus, being supremely in accordance with all Dharmas (Dharma, teachings or phenomena), all of this is to subdue and tame those who are foolish, and to establish them in the equality of all Dharmas (Dharma, teachings or phenomena) free from appearances. These four unobstructed understandings are observed with the Wonderful Observing Wisdom. This, in brief, is called the Four Unobstructed Understandings. The terms 'great loving-kindness' and 'great compassion' refer to loving-kindness, which is giving happiness to beings. --------------------------------------------------------------------------------
Chinese
住寂静心无发悟相。广大最胜离相平等。悲谓拔苦。调伏难调不舍众生离诸有相。此二皆成所作智而观。如是略说大慈大悲。 所言佛不共法者。即十八不共法。谓如来身无失乃至现在知见无著无碍。此中初者谓如来身无失。无有疲倦离身诸过。如来语无失者。无非爱语离语诸过。如来意无失者。无有失念离意诸过。如是三业为令愚痴者生净信故。无异想心者。于一切众生住平等心。无不定心者。为令愚痴众生除散乱相。无不知舍心者。谓诸众生事无有不知而舍者。此等六法。是彼增上戒学所出生故。与无住涅槃而为因故。信无减者。谓于无住涅槃中不坏信故。欲无减者。谓于无住涅槃不爱着故。精进无减者。谓于利于命于行悉无住故。慧无减者。谓毕竟于诸世间长养众生无不通达故。解脱无减者。谓不取声闻等涅槃相故。解脱知见无减者。为利众生智破戏论相。令诸众生各各平等证得无上涅槃。此等六法是彼增上定学所出生故。与无住涅槃而为缘故。身业随智慧行者。谓于一切处若动若止经行等相。常与智慧而共相应。是故智慧而为先导。语业随智慧行者。谓一切语言离妄分别。常与智慧而共相应。是故智慧而为先导。意业随智慧行者。谓于众生住平等心。随所利益无有差别。常与智慧而共相应。是故智慧而 现代汉语译本：安住于寂静之心，不执着于任何觉悟的表象。以广大的、最殊胜的离相平等之心对待一切。慈悲是指拔除众生的痛苦。调伏难以调伏的众生，不舍弃任何众生，远离一切有相的执着。这两种（慈与悲）都以成就所作智来观察。以上是简略地阐述大慈大悲。 所谓佛的不共法（Buddha's unique qualities）是指十八不共法。即如来的身无过失，乃至现在知见没有执着没有障碍。其中第一点，如来的身无过失，是没有疲倦，远离身体的各种过患。如来的语无过失，是没有非爱语，远离言语的各种过患。如来的意无过失，是没有失念，远离意念的各种过患。这样，身、语、意三业是为了让愚痴的人产生清净的信心。没有异想心，是对一切众生保持平等心。没有不定心，是为了让愚痴的众生去除散乱的表象。没有不知舍心，是指对于众生的事情没有不知道而舍弃的。这六种法，是因为增上戒学所生，与无住涅槃（Nirvana without fixed abode）作为因缘。 信心没有减少，是指在无住涅槃中不破坏信心。欲望没有减少，是指对于无住涅槃不贪爱执着。精进没有减少，是指对于利益、生命、行为都没有停滞。智慧没有减少，是指最终对于世间长养众生没有不通达的。解脱没有减少，是指不取声闻（Śrāvaka）等涅槃的表象。解脱知见没有减少，是为了利益众生，用智慧破除戏论的表象，让众生各自平等地证得无上涅槃（Anuttara-samyak-sambodhi）。这六种法是因为增上定学所生，与无住涅槃作为助缘。 身业随着智慧而行，是指在一切处，无论是动是止，是经行等，都常常与智慧相应，因此智慧是先导。语业随着智慧而行，是指一切语言都远离虚妄分别，常常与智慧相应，因此智慧是先导。意业随着智慧而行，是指对于众生保持平等心，随着所能利益的，没有差别，常常与智慧相应，因此智慧是先导。