Chinese
曰。第六地举章云。华光者。般若正因照境破闇故。次地行中初总标已。天眼明下别显十通。十通者。一天眼通。知微尘数大色分成六道众生身。及一一身细分成大亦分分知。二天耳通。言非非音非非声者。传说。并知音声空故。一切法声者余一切声。有说。闻法䗍等教也。三天身通。即神境通。知一切色及知色之非色等性。于一念中通于十方国土之量三世劫量。随国大小现齐尔所时尘数身故。四天心通。即他心智。五天人通。知人事故。即宿住智。六天解脱通。即漏尽智。知诸众生解脱方便故。灭灭皆尽者。灭十障故。已后四通皆是他心通之差别。如次知他定慧念愿立为四故。非定非不定者。以上二心体性空故。三十心者地前心也。一切求者。于法非法求修断也。言而尔所者。但明尔所十通明者。于释迦略说也。 经。若佛子至听法故。 述曰。第七地中举章云。满足者功用满故。地行有二。实行故化相故。此初也。言十八圣人智者。以随分得十八不共法故。古有作疏云。初六中身无漏过者。离杀盗淫业及习故。二口无语罪者。离妄语等四罪语故。三念无失念者。离贪离瞋及邪见故。乃至广说。非也。如此十恶前第二地已永离故。今解。身无漏过者身无误失也。口无语罪者无卒暴音也。念无失念者无忘 现代汉语译本 问：第六地《举章》中说：‘华光’，是因为般若（Prajna，智慧）的正因照亮境界，破除黑暗的缘故。其次在‘地行’中，首先总括标明，在‘天眼明’之后分别显示十通（Dasabhala，如来十力）。这十通是：一天眼通（ দিব্য-চক্ষু, divya-cakṣu，能见极远或极微之物的能力），能知微尘数量的大色分成六道众生的身体，以及一一身体细分成大也一一分知。二天耳通（ দিব্য-শ্রোত্র, divya-śrotra，能听见极远或极微之声的能力），‘言非非音非非声者’，传说，并知音声是空性的缘故。‘一切法声者’是其余一切声音。有人说，是听闻佛法等教义。三天身通，即神境通（ ঋদ্ধি, ṛddhi，神通力），能知一切色及知色的非色等性。于一念之中通于十方国土的量和三世劫的量，随国土大小显现齐尔所时尘数的身。四天心通，即他心智（ পরচিত্ত-জ্ঞান, paracitta-jñāna，能知他人心念的能力）。五天人通，知人事，即宿住智（ পূর্বনিবাসানুস্মৃতি-জ্ঞান, pūrvanivāsānusmṛti-jñāna，能知过去世的能力）。六天解脱通，即漏尽智（ অস্রবক্ষয়-জ্ঞান, asravakṣaya-jñāna，断尽烦恼，证得解脱的智慧），知诸众生解脱的方便。‘灭灭皆尽者’，是灭十障的缘故。已后的四通都是他心通的差别，依次知他人定慧念愿而立为四的缘故。‘非定非不定者’，是因为以上二心体性是空性的缘故。‘三十心者’是地前心。‘一切求者’，是对法非法求修断。‘言而尔所者’，只是说明尔所十通明，是在释迦（Śākyamuni，释迦牟尼佛）处略说的。 经：若佛子至听法故。 述：第七地中《举章》说：‘满足’，是因为功用圆满的缘故。地行有二：实行和化相。这是最初的。‘言十八圣人智者’，是因为随分得到十八不共法（ Avenika-dharma，佛的十八种不共功德）的缘故。古时有人作疏说：‘初六中身无漏过者’，是远离杀盗淫业及习的缘故。‘二口无语罪者’，是远离妄语等四罪语的缘故。‘三念无失念者’，是远离贪离瞋及邪见的缘故。’乃至广说。不是这样的。如此十恶前第二地已经永远远离的缘故。现在解释，‘身无漏过者’是身体没有误失。‘口无语罪者’是没有卒暴音。‘念无失念者’是没有忘记。
English
English version Question: In the sixth Bhumi's (stage of Bodhisattva path) 'Ju Zhang' it says: 'Hua Guang (Splendor of Light)', is because the correct cause of Prajna (wisdom) illuminates the realm and breaks through the darkness. Next, in the 'Bhumi Practice', first, it generally indicates, and after 'Clairvoyance', it separately reveals the Ten Powers (Dasabhala, the ten powers of a Tathagata). These Ten Powers are: First, Clairvoyance ( দিব্য-চক্ষু, divya-cakṣu, the ability to see far or subtle things), which knows that the great form of dust particles is divided into the bodies of sentient beings in the six realms, and also knows each body is finely divided into large and knows each division. Second, Clairaudience ( দিব্য-শ্রোত্র, divya-śrotra, the ability to hear far or subtle sounds), 'words that are neither sound nor non-sound', it is said, and also knows that sound is empty. 'All Dharma sounds' are all other sounds. Some say it is hearing the teachings of the Dharma. Third, Clairvoyance of the Body, which is the power of magical abilities ( ঋদ্ধি, ṛddhi, supernatural power), which knows all forms and the nature of form and non-form. In one thought, it penetrates the measure of the ten directions of the Buddha-lands and the measure of the three periods of time, and manifests bodies as numerous as dust particles in accordance with the size of the Buddha-land. Fourth, Clairvoyance of the Mind, which is the wisdom of knowing the minds of others ( পরচিত্ত-জ্ঞান, paracitta-jñāna, the ability to know the thoughts of others). Fifth, Clairvoyance of Humans and Devas, which knows human affairs, which is the wisdom of knowing past lives ( পূর্বনিবাসানুস্মৃতি-জ্ঞান, pūrvanivāsānusmṛti-jñāna, the ability to know past lives). Sixth, Clairvoyance of Liberation, which is the wisdom of the exhaustion of outflows ( অস্রবক্ষয়-জ্ঞান, asravakṣaya-jñāna, the wisdom of ending afflictions and attaining liberation), which knows the means of liberation for all sentient beings. 'Extinction, extinction, all exhausted' is because of the extinction of the ten obstacles. The following four clairvoyances are all differences of the clairvoyance of the minds of others, and are established as four in order to know the samadhi, wisdom, thoughts, and wishes of others in order. 'Neither fixed nor unfixed' is because the nature of the above two minds is empty. 'Thirty minds' are the minds before the Bhumi. 'All seekers' are seeking cultivation and cessation of Dharma and non-Dharma. 'Words and what is said' only explain that the clarity of the Ten Powers is briefly explained at Shakyamuni (Śākyamuni, Shakyamuni Buddha). Sutra: If a Buddha-son comes to listen to the Dharma. Commentary: In the seventh Bhumi's 'Ju Zhang' it says: 'Fulfillment' is because the function is complete. There are two types of Bhumi practice: actual practice and transformation. This is the first. 'Words of the eighteen sages and wise men' are because they obtain the Eighteen Uncommon Dharmas ( Avenika-dharma, the eighteen uncommon qualities of a Buddha) according to their share. In ancient times, someone made a commentary saying: 'In the first six, the body has no outflow faults' is because it is far from the karma and habits of killing, stealing, and sexual misconduct. 'Second, the mouth has no verbal sins' is because it is far from the four verbal sins such as false speech. 'Third, the mind has no loss of mindfulness' is because it is far from greed, anger, and wrong views.' And so on. It is not like this. Because these ten evils have already been permanently abandoned in the second Bhumi. Now explaining, 'the body has no outflow faults' means the body has no mistakes. 'The mouth has no verbal sins' means there are no sudden and violent sounds. 'The mind has no loss of mindfulness' means there is no forgetting. --------------------------------------------------------------------------------
Chinese
失念也。离八法者无不择舍。罗汉由执世间八法专求自利舍利他事。菩萨远离八法性故。一切法中舍者无种种想也。于生死涅槃无差别想。由住第一大舍故。常在三昧者无不定心也。此六入地之所满足。第二六者。一欲具足。于三界结无所怖畏。堪求所知障清净故。言具足者今云无减也。二精进具足。所求能满故。三念具足。远忆诸法劫人事故。四慧具足。众生者世谛也。一切法者第一义谛也。四重之中且举初故。五解脱具足。知诸解脱未得不退故。六知他解脱足。即定不退也。必由定力知弟子心亦无染故。是人入此中六足中更欲起后满分六故便起智也。一身随六道心行而现。二口辨说法示众生故。三随众生心入定振动。言虚空化花者。以雨花故。能令众生心有所行。上三如次三业随智行也。四以大明具足见过去佛。亦令众生心眼得见。五以无著智见现在佛等。六以神通智见未来佛等。此中大明无著神通者。达三世智名之差别也。 经。住是十八至国土中。 述曰。第二化相中。先观平等慈悲门。次量自力能。后现变化。力能之中。一切功德者福品也。一切神光者智品也。一切佛所行法等者。证果法门及胜进法门中已入解也。 经。若佛子至入心三昧。 述曰。第八地中有五种行。此初定行 现代汉语译本 失念：就是失去了正念。如果一个人没有远离世间的八法（利、衰、毁、誉、称、讥、苦、乐），那么他所做的选择就不是真正的舍弃。阿罗汉因为执着于世间的八法，一心只求自己的利益，而舍弃了利益他人的事情。菩萨因为远离了八法的本性，所以在一切法中，舍弃的时候没有任何分别的念头。对于生死和涅槃，也没有任何差别之想。因为安住于第一大舍的缘故，常常处于三昧之中，也就没有不定之心。这六种具足是六入地所圆满的。 第二组六种具足：一是欲具足，对于三界的束缚没有任何怖畏，能够寻求所知障的清净。所谓‘具足’，就是指没有减少。二是精进具足，所求的事情都能够满足。三是念具足，能够长久忆念过去诸佛的劫数和人事。四是慧具足，众生是世俗谛，一切法是第一义谛。这里在四重真谛中只举了最初的世俗谛。五是解脱具足，知道各种解脱法门，已经证得而且不会退转。六是知他解脱足，也就是禅定不退转。必定要依靠禅定的力量，才能知道弟子的心也没有被污染。这个人进入这六种具足之后，想要再次生起后满分的六种具足，于是就生起了智慧。 一是身体随着六道众生的心行而显现。二是口才善辩，说法开示众生。三是随着众生的心而入定，并且震动（世界）。所说的虚空化花，是因为天雨花朵的缘故，能够让众生的心有所行动。以上三种是身口意三业随着智慧而行动。四是以大光明具足，见到过去诸佛，也让众生的心眼能够得见。五是以无著智，见到现在诸佛等等。六是以神通智，见到未来诸佛等等。这里所说的大光明、无著、神通，是通达过去、现在、未来三世的智慧的不同名称。 经：安住于这十八种功德，到达一切国土之中。 述曰：第二化相中，首先观察平等慈悲之门，其次衡量自己的能力，然后显现变化。能力之中，一切功德是福德之品，一切神光是智慧之品，一切佛所行法等等，是在证果法门以及胜进法门中已经进入了解的。 经：如果佛子能够进入心三昧。 述曰：第八地中有五种修行，这是最初的定行。
English
English version Losing mindfulness: This means losing right mindfulness. If a person does not stay away from the eight worldly dharmas (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), then the choices he makes are not true renunciation. Arhats, because they are attached to the eight worldly dharmas, seek only their own benefit and abandon the matter of benefiting others. Bodhisattvas, because they are far from the nature of the eight dharmas, have no discriminating thoughts when renouncing all dharmas. They have no different thoughts about samsara and nirvana. Because they abide in the first great renunciation, they are always in samadhi, and therefore have no unsteady mind. These six fulfillments are what the sixth entering ground fulfills. The second set of six fulfillments: First, desire fulfillment, having no fear of the bonds of the three realms, and being able to seek the purification of the obscuration of the knowable. 'Fulfillment' means without reduction. Second, diligence fulfillment, being able to fulfill what is sought. Third, mindfulness fulfillment, being able to remember for a long time the kalpas and affairs of past Buddhas. Fourth, wisdom fulfillment, sentient beings are the conventional truth, and all dharmas are the ultimate truth. Here, only the initial conventional truth is mentioned among the fourfold truths. Fifth, liberation fulfillment, knowing the various liberation methods, having already attained them and not regressing. Sixth, knowing others' liberation fulfillment, which is also non-regression in samadhi. One must rely on the power of samadhi to know that the disciple's mind is also not defiled. After this person enters these six fulfillments, wanting to again generate the latter full six fulfillments, they then generate wisdom. First, the body manifests according to the mind and actions of sentient beings in the six realms. Second, eloquence in speech, expounding the Dharma and instructing sentient beings. Third, entering samadhi according to the minds of sentient beings, and shaking (the world). The so-called transformation of flowers in the sky is because of the rain of flowers, which can cause the minds of sentient beings to act. The above three are the three karmas of body, speech, and mind acting according to wisdom. Fourth, with great light fulfillment, seeing past Buddhas, and also allowing the mind's eye of sentient beings to see. Fifth, with non-attachment wisdom, seeing present Buddhas, etc. Sixth, with supernatural power wisdom, seeing future Buddhas, etc. The great light, non-attachment, and supernatural power mentioned here are different names for the wisdom that penetrates the past, present, and future. Sutra: Abiding in these eighteen merits, reaching all lands. Commentary: In the second transformation aspect, first observe the gate of equal compassion, then measure one's own ability, and then manifest transformation. Among abilities, all merits are the category of blessings, all divine lights are the category of wisdom, all the dharmas practiced by the Buddhas, etc., have already entered understanding in the Dharma gate of attaining fruition and the Dharma gate of superior progress. Sutra: If a Buddha-son can enter the samadhi of the mind. Commentary: In the eighth ground, there are five types of practice, this is the initial samadhi practice. --------------------------------------------------------------------------------