English
English version: Abiding in a mind of stillness, without attachment to any appearance of enlightenment. Treating all with vast, supremely excellent detachment and equality. Compassion means to remove the suffering of beings. Subduing the difficult-to-subdue, not abandoning any being, and being free from all attachments to existence. Both of these (compassion and loving-kindness) are observed with the wisdom of accomplishing what needs to be done. The above is a brief explanation of great compassion and great loving-kindness. The so-called unique qualities of the Buddha (Buddha's unique qualities) refer to the eighteen unshared qualities. That is, the Tathagata's (如来) body has no faults, and even the present knowledge and vision have no attachment and no obstruction. Among them, the first point, that the Tathagata's body has no faults, means there is no fatigue and is free from all faults of the body. The Tathagata's speech has no faults, meaning there is no unloving speech and is free from all faults of speech. The Tathagata's mind has no faults, meaning there is no loss of mindfulness and is free from all faults of mind. Thus, the three karmas of body, speech, and mind are to generate pure faith in foolish people. Having no different thoughts means maintaining an equal mind towards all beings. Having no unsteady mind is to remove the appearance of distraction from foolish beings. Having no unknowing abandonment means that there is nothing concerning beings that is unknown and abandoned. These six qualities are born from the increased learning of precepts and serve as a cause for Nirvana without fixed abode (Nirvana without fixed abode). Faith is not diminished, meaning that faith is not destroyed in Nirvana without fixed abode. Desire is not diminished, meaning that there is no attachment to Nirvana without fixed abode. Diligence is not diminished, meaning that there is no stagnation in benefit, life, and action. Wisdom is not diminished, meaning that ultimately there is nothing that is not understood in nurturing beings in the world. Liberation is not diminished, meaning that the appearance of Nirvana of Śrāvakas (Śrāvaka) and others is not taken. Liberation of knowledge and vision is not diminished, in order to benefit beings, using wisdom to break the appearance of playful arguments, allowing beings to equally attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). These six qualities are born from the increased learning of concentration and serve as a condition for Nirvana without fixed abode. The karma of the body follows wisdom, meaning that in all places, whether moving or still, whether walking or not, it is always in accordance with wisdom, therefore wisdom is the guide. The karma of speech follows wisdom, meaning that all speech is free from false discrimination and is always in accordance with wisdom, therefore wisdom is the guide. The karma of the mind follows wisdom, meaning that an equal mind is maintained towards beings, and there is no difference according to what can be benefited, and it is always in accordance with wisdom, therefore wisdom is the guide. --------------------------------------------------------------------------------
Chinese
为先导。过去知见无著无碍者。谓内无有性名为无著。外离诸缚名为无碍。于过去一切法。平等悉知破戏论相。未来知见无著无碍者。谓于未来一切法。平等悉知破戏论相。现在知见无著无碍者。谓于现在一切法。平等悉知破戏论相。此等六法。是彼增上慧学所出生故。此等诸法唯佛如来圆满成就无上胜智。为利众生随众生转。不共一切声闻有故。法界清净智所出生。如是略说名十八不共法。 所言声闻果者。即四声闻果。谓须陀洹乃至阿罗汉。此中须陀洹者。厌苦欣乐。随应断除所有烦恼。七返生死见苦等谛。悟人无我趣向涅槃。斯陀含者。厌苦欣乐。随应断除所有烦恼。一来此界见苦等谛。悟人无我趣向涅槃。阿那含者厌苦欣乐。无余欲界烦恼可断。不还欲界于色无色界。随应解脱见苦等谛。悟人无我趣向涅槃。阿罗汉者。悉断三界所有烦恼。尽苦边际悟无我理。随应解脱趣证涅槃。如是略说四声闻果。 所言了知一切相者。谓诸佛如来于一切相如实了知现前平等。一切相者。即一切法。诸佛如来为利世间。一切所向随应方便。得无妄失法。住坚固相。 此中应知。三身亦名一切相。法身自性无我智相。无差别故。报身最胜相。即一切相智所依性故。化身所作事相。于一切处如应现化而施设故 现代汉语译本：以智慧为先导。‘过去知见无著无碍者’，是指内心没有自性，名为‘无著’；外在脱离各种束缚，名为‘无碍’。对于过去的一切法，平等地完全知晓，破除戏论之相。‘未来知见无著无碍者’，是指对于未来的一切法，平等地完全知晓，破除戏论之相。‘现在知见无著无碍者’，是指对于现在的一切法，平等地完全知晓，破除戏论之相。这六种法，是由于增上的智慧学习所出生。这些法只有佛陀如来圆满成就无上殊胜的智慧，为了利益众生而随着众生根器而转动，不与一切声闻共有。这是从法界清净的智慧所出生。像这样简略地说，称为十八不共法。 所说的‘声闻果’，就是四种声闻果位，即须陀洹（Srotaapanna，入流果）乃至阿罗汉（Arhat，无学果）。其中，须陀洹是指厌恶痛苦，欣求快乐，随其所应断除所有的烦恼，经历七次生死，见到苦等真谛，领悟人无我，趋向涅槃。斯陀含（Sakrdagamin，一来果）是指厌恶痛苦，欣求快乐，随其所应断除所有的烦恼，一次往返此世间，见到苦等真谛，领悟人无我，趋向涅槃。阿那含（Anagamin，不还果）是指厌恶痛苦，欣求快乐，没有剩余的欲界烦恼可断，不再返回欲界，对于色界和无色界，随其所应解脱，见到苦等真谛，领悟人无我，趋向涅槃。阿罗汉是指完全断除三界所有的烦恼，穷尽痛苦的边际，领悟无我的道理，随其所应解脱，趋向证得涅槃。像这样简略地说四种声闻果。 所说的‘了知一切相’，是指诸佛如来对于一切相如实了知，现前平等。‘一切相’，就是一切法。诸佛如来为了利益世间，一切所作所为都随着相应的方便，得到不会妄失的法，安住于坚固之相。 其中应当知道，三身也称为一切相。法身是自性无我智之相，没有差别之故。报身是最殊胜之相，是一切相智所依之自性。化身是所作之事之相，在一切处所都如应显现变化而施设。
English
English version: Wisdom is the guide. 'Those who have unobstructed and unimpeded knowledge and vision of the past' means that internally there is no inherent nature, which is called 'unobstructed'; externally, being free from all bonds is called 'unimpeded'. Regarding all dharmas of the past, they are equally and completely known, and the characteristics of conceptual proliferation are broken. 'Those who have unobstructed and unimpeded knowledge and vision of the future' means that regarding all dharmas of the future, they are equally and completely known, and the characteristics of conceptual proliferation are broken. 'Those who have unobstructed and unimpeded knowledge and vision of the present' means that regarding all dharmas of the present, they are equally and completely known, and the characteristics of conceptual proliferation are broken. These six dharmas are born from the increased learning of wisdom. These dharmas are only fully accomplished by the Buddhas and Tathagatas, possessing unsurpassed and supreme wisdom, turning in accordance with the beings to benefit them, and are not shared with all Sravakas (hearers). They are born from the pure wisdom of the Dharma realm. Briefly speaking, these are called the Eighteen Uncommon Dharmas. The so-called 'Sravaka fruits' are the four Sravaka fruits, namely Srotaapanna (stream-enterer) to Arhat (worthy one). Among them, Srotaapanna refers to those who detest suffering and rejoice in happiness, eliminating all afflictions as appropriate, experiencing seven rebirths, seeing the truths of suffering, etc., realizing the non-self of persons, and heading towards Nirvana. Sakrdagamin (once-returner) refers to those who detest suffering and rejoice in happiness, eliminating all afflictions as appropriate, returning to this world once, seeing the truths of suffering, etc., realizing the non-self of persons, and heading towards Nirvana. Anagamin (non-returner) refers to those who detest suffering and rejoice in happiness, having no remaining afflictions of the desire realm to eliminate, not returning to the desire realm, being liberated from the form and formless realms as appropriate, seeing the truths of suffering, etc., realizing the non-self of persons, and heading towards Nirvana. Arhat refers to those who have completely eliminated all afflictions of the three realms, reaching the end of suffering, realizing the principle of non-self, being liberated as appropriate, and heading towards the attainment of Nirvana. Briefly speaking, these are the four Sravaka fruits. The so-called 'knowing all aspects' refers to the Buddhas and Tathagatas truly knowing all aspects, equally and presently. 'All aspects' are all dharmas. For the benefit of the world, the Buddhas and Tathagatas, in all their actions, follow appropriate means, obtaining the Dharma that is not lost, and abiding in the firm aspect. Among these, it should be known that the Trikaya (three bodies) are also called all aspects. The Dharmakaya (Dharma body) is the aspect of self-nature non-self wisdom, without difference. The Sambhogakaya (Enjoyment body) is the most supreme aspect, being the nature upon which all-aspects wisdom relies. The Nirmanakaya (Emanation body) is the aspect of actions performed, manifesting and establishing appropriately in all places. --------------------------------------------------------------------------------
Chinese
。又复一切相者。虽所了知而无分别。为利众生随应所作。是相寂静无缘自性一切平等。所有蕴等一切相亦复无边。若在三界若出三界。应如实了知诸相不可得。如是名为了知一切相。 所言真如者。即一切法自性离取舍。若智若愚若色若心。住平等性离妄无分别。是即名真如。 所言实际者。即菩提性一切如量如实离诸分别。此中应知。如佛所说于我蕴等性毕竟无所得。复于他量而不可言说。如是名为实际。 所言无相者。即彼真如说名无相。而真如者。但以名字假分别故。于名字中性不可得。当知我等性即诸法自性。是故此中若人若法。悉离诸相而同一相。此一相者。即一切法无对碍相。离诸分别。于第一义自性无动。是名无相。 所言法界者。即十力等果法及诸因法。乃至一切法自性所依。是即法界。此法界中远离一切虚妄颠倒分别相等。明慧现前如实照了。是名法界。 复次当知。此中真如等大圆镜智等。即一切法无所作门。彼真如无所作门。即诸法自相门。 复次当知。此中真如及彼十力。皆以大圆镜智而观。彼实际所证及四无所畏皆以平等性智而观。彼无相微妙清净及四无碍解性。皆以妙观察智而观。彼法界一切法真实所证所依性及大慈大悲。皆以成所作智而观。 现代汉语译本：再说，所谓‘一切相’，是指虽然了知一切，却没有分别。为了利益众生，随应所需而作为。这种‘相’是寂静的，没有攀缘的自性，一切平等。所有蕴（skandha，构成个体的要素）等等一切‘相’也是无边的。无论在三界（trayo dhātava，欲界、色界、无色界）之内还是之外，都应如实了知诸‘相’不可得。这样就叫做‘了知一切相’。 所谓‘真如’，就是一切法（dharma，宇宙间一切事物和现象）的自性，远离取舍。无论是智者还是愚者，无论是色（rūpa，物质）还是心，都安住于平等之性，远离虚妄和分别。这就是‘真如’。 所谓‘实际’，就是菩提（bodhi，觉悟）的自性，一切都如量如实，远离各种分别。这里应当知道，如佛所说，对于我的蕴等等的自性，毕竟是无所得的。而且对于其他的量，也是不可言说的。这样就叫做‘实际’。 所谓‘无相’，就是那‘真如’，被称作‘无相’。而‘真如’，只是用名字假立分别。在名字中，自性是不可得的。应当知道，我的自性就是诸法的自性。所以在这里，无论是人还是法，都远离各种‘相’而同一‘相’。这一个‘相’，就是一切法没有对立障碍的‘相’，远离各种分别，在第一义（paramārtha，最高真理）的自性中没有动摇。这就叫做‘无相’。 所谓‘法界’，就是十力（daśa-balāni，佛的十种力量）等等的果法（phala-dharma，结果之法）以及各种因法（hetu-dharma，原因之法），乃至一切法自性所依之处。这就是‘法界’。这‘法界’中，远离一切虚妄颠倒的分别等等的‘相’，明慧现前，如实照了。这就叫做‘法界’。 再次应当知道，这‘真如’等等，大圆镜智（Ādarśa-jñāna，如镜子般反映一切的智慧）等等，就是一切法无所作为之门。那‘真如’无所作为之门，就是诸法自相之门。 再次应当知道，这‘真如’以及那十力，都用大圆镜智来观察。那‘实际’所证得的以及四无所畏（catvāri vaiśāradyāni，佛的四种无畏）都用平等性智（Samatā-jñāna，平等看待一切的智慧）来观察。那‘无相’微妙清净以及四无碍解性（catasraḥ pratisaṃvidaḥ，四种无碍的理解）都用妙观察智（Pratyavekṣaṇa-jñāna，观察一切现象的智慧）来观察。那‘法界’一切法真实所证所依之性和大慈（mahā-maitrī，伟大的慈爱）大悲（mahā-karuṇā，伟大的悲悯），都用成所作智（Kṛtyānuṣṭhāna-jñāna，成就一切应作之事的智慧）来观察。