English
English version: It is truly difficult to refute truthfully. If (a practitioner) has not completely exhausted defilements, and has not even seen the slightest fear of wrongdoing, yet claims to be fearless of factors that obstruct the right path, this is speaking falsely. The Buddha teaches with truthful words: I say that factors obstructing the right Dharma do exist, and no one can truthfully refute this. Accepting factors that obstruct the right Dharma but not being able to obstruct the right path, and not even seeing the slightest fear of these factors, having one's practice of the holy path obstructed by deluded Dharma, this is called obstructing the right path. Proclaiming fearlessness in the path of exhausting suffering, the Buddha teaches with truthful words: I say that the holy path can lead one out of worldly rebirth, and following this path can exhaust suffering, and no human or deva can truthfully refute that practicing the path of the holy person cannot lead out of worldly rebirth and cannot exhaust suffering. Not even seeing the slightest fear of not being able to exhaust suffering, being able to remove afflictions, this is called exhausting suffering. Being unafraid of refutation is called fearlessness. The Four Unimpeded Knowledges (catu-pratisamvida): Knowledge of Unimpeded Meaning (attha-patisambhida, thorough understanding of the meaning of things), Knowledge of Unimpeded Dharma (dhamma-patisambhida, thorough understanding of the Buddha's teachings), Knowledge of Unimpeded Expression (nirutti-patisambhida, thorough understanding of language), Knowledge of Unimpeded Eloquence (patibhana-patisambhida, fluent and delightful ability to speak). 'Meaning' refers to the inherent significance of things, hence it is called 'Meaning'. 'Dharma' refers to the names of things themselves, hence it is called 'Dharma'. 'Expression' refers to the words used to express the Dharma, hence it is called 'Expression'. 'Eloquence' refers to the skillful teaching of the Dharma at will, hence it is called 'Eloquence'. Being able to penetrate without obstruction, hence it is called Unimpeded Knowledge. The Eighteen Uncommon Qualities of a Buddha (astaadasa-avenika-dharma): First, the Buddha has no physical misconduct (tathaagatassa na santi skhalitam, the Buddha's physical conduct has no faults). Physical conduct that is virtuous and in accordance with the Dharma is called no physical misconduct. Second, the Buddha has no verbal misconduct (tathaagatassa na santi ravam, the Buddha's speech has no faults). Verbal actions that are virtuous and in accordance with the Dharma are called no verbal misconduct. Third, the Buddha has no loss of mindfulness (tathaagatassa na santi mussasati, the Buddha's mindfulness has no faults). Mindfulness that is in accordance with the Dharma without error is called no loss of mindfulness. Fourth, the Buddha has no discrimination (tathaagatassa na santi nanattasangyaa, the Buddha has no discriminatory thoughts). Treating enemies and loved ones equally, protecting them equally, is called no discrimination. Fifth, the Buddha has no unsteady mind (tathaagatassa na santi asamahitam cittam, the Buddha has no unsteady mind). Constantly abiding in samadhi (samaadhi, meditative concentration), without the slightest distraction, hence it is called no unsteady mind. Sixth, the Buddha does not abandon anything without understanding it (tathaagatassa na santi apratisankhaanupapekkhitaa, the Buddha does not abandon anything without understanding it). Regarding all things, whether coarse or subtle, everything that passes through the mind is not abandoned without understanding, hence it is called not abandoning anything without understanding. Seventh, the Buddha's desire does not diminish (tathaagatassa na santi chando haani, the Buddha's aspiration does not diminish). Aspiration that is virtuous and complete is called no diminution. Eighth, the Buddha's diligence does not diminish (tathaagatassa na santi viriya haani, the Buddha's diligence does not diminish). Diligently practicing without ceasing is called diligence. Ninth, the Buddha's mindfulness does not diminish (tathaagatassa na santi sati haani, the Buddha's mindfulness does not diminish). Focusing the mind on the object of meditation, guarding right mindfulness, is called mindfulness. Tenth, the Buddha's wisdom does not diminish (tathaagatassa na santi pannyaa haani, the Buddha's wisdom does not diminish). Being able to make decisions regarding cause and effect is called wisdom. Eleventh, the Buddha's liberation does not diminish (tathaagatassa na santi vimutti haani, the Buddha's liberation does not diminish). Being free from bondage, being far from constraints, is called liberation. Twelfth, the Buddha's knowledge and vision of liberation do not diminish (tathaagatassa na santi vimutti-naana-dassana haani, the Buddha's knowledge and vision of liberation do not diminish). Being able to clearly understand liberation is called knowledge and vision of liberation. Knowledge and vision are complete, hence it is called no diminution. Thirteenth, the Buddha's bodily actions follow wisdom (tathaagatassa sarva-kaaya-karmma jnaanapurvvangama jnaanaanuparivarttii, the Buddha's bodily actions follow wisdom). The form and movements of the physical body are called bodily actions. --------------------------------------------------------------------------------
Chinese
身顺智故言随行。十五者意业随智慧行。思念所作。名为意业。十六者智慧知过去世无碍。事谢往故名为过去。过去之境尽能遍知。十七者智慧知未来世无碍。事者非未迹。名为未来。未来之境尽知无碍。十八者智慧知现在无碍。事起未谢。名为现在。现在之境通达遍知。此十八种唯佛独有。不通下果。故言不共法。 十号 如来。应供。正遍知。明行足。善逝。世间解。无上士。调御丈夫。天人师。佛婆伽。是为十号。如来乘如实道来成正觉故名如来。应供内具智断受天人供养。故名应供。正遍知。解离邪错。名之为正。有境斯鉴。名为正遍知。明行足者。明行无缺故言明行足。善逝者。善好也。逝去也。去至涅槃。更不复还故言好去也。世间解者。众生及器。二种世间。智照明白。故言世间解。无上士者。功智员备。胜出余人。无能及者。故名无上士。调御丈夫者。以三乘胜法。随机调制。故名调御丈夫。天人师者。德备天人有所训道。故言天人师。佛此地翻名为觉。觉乃无碍故言佛陀。婆伽婆者。破烦恼故名婆伽婆。 五眼 肉眼。天眼。慧眼。法眼。佛眼。是为五眼。肉眼障内近色。天眼障外远色。慧眼所照观空。法眼照有。佛眼空有俱照。明过四眼。所不能知。悉皆明净。凡言眼者。以为功良 现代汉语译本 身（身业）顺应智慧的缘故，言语（语业）也随之而行。第十五，意业随智慧而行。思念所作所为，称为意业。第十六，智慧了知过去世没有障碍。事情已经过去，称为过去。对于过去的一切境界都能普遍知晓。第十七，智慧了知未来世没有障碍。事情还没有发生，称为未来。对于未来的一切境界都能完全知晓没有障碍。第十八，智慧了知现在世没有障碍。事情正在发生还没有结束，称为现在。对于现在的境界通达并且普遍知晓。这十八种不共法只有佛陀才具有，不与其他较低的果位共通，所以称为不共法。 十号：如来（Tathagata，乘如实之道而来成就正觉者），应供（Arhat，值得受人天供养者），正遍知（Samyak-sambuddha，对一切法如实知者），明行足（Vidya-charana-sampanna，智慧和德行都圆满者），善逝（Sugata，以最好的方式到达涅槃者），世间解（Lokavidu，了解世间一切事理者），无上士（Anuttara，没有可以超越的人），调御丈夫（Purusa-damya-sarathi，善于调伏众生者），天人师（Sasta deva-manusyanam，天和人的导师），佛（Buddha，觉悟者）婆伽婆（Bhagavan，世尊）。这便是十号。如来，因为乘着如实之道而来成就正觉，所以名为如来。应供，内心具有智慧和断除烦恼的能力，接受天人的供养，所以名为应供。正遍知，理解远离邪恶和错误的道理，称之为正。对于一切境界都能明鉴，称为正遍知。明行足，智慧和德行没有欠缺，所以说智慧和德行圆满。善逝，善好，逝去，去往涅槃，不再返回，所以说好去。世间解，众生和器世间这两种世间，用智慧照亮明白，所以说世间解。无上士，功德和智慧圆满具备，胜过其他人，没有人能够比得上，所以名叫无上士。调御丈夫，用三乘殊胜的佛法，随机调伏众生，所以名叫调御丈夫。天人师，德行具备，可以作为天人的导师，所以说天人师。佛，在这里翻译为觉悟。觉悟没有障碍，所以说佛陀。婆伽婆，破除烦恼，所以名叫婆伽婆。 五眼：肉眼（physical eye），天眼（divine eye），慧眼（wisdom eye），法眼（dharma eye），佛眼（Buddha eye）。这就是五眼。肉眼只能看到近处的物体，天眼能看到远处的物体。慧眼所照见的是空性。法眼照见有。佛眼空和有都能照见，比前面四眼更加明亮，所不能知晓的，都能完全明净。凡是说到眼，都是因为其具有功用。
English
English version Because the body (body karma) accords with wisdom, speech (speech karma) also follows accordingly. Fifteenth, mental karma follows wisdom. Thinking about what has been done is called mental karma. Sixteenth, wisdom knows the past without obstruction. Matters that have passed are called the past. One can universally know all realms of the past. Seventeenth, wisdom knows the future without obstruction. Matters that have not yet occurred are called the future. One can fully know all realms of the future without obstruction. Eighteenth, wisdom knows the present without obstruction. Matters that are occurring but have not yet ended are called the present. One thoroughly and universally knows the realms of the present. These eighteen unique qualities are possessed only by the Buddha and are not shared with lower attainments; therefore, they are called unshared qualities. The Ten Titles: Tathagata (如来, One who comes thus, having arrived at perfect enlightenment by following the path of reality), Arhat (应供, One who is worthy of offerings from gods and humans), Samyak-sambuddha (正遍知, One who knows all dharmas as they truly are), Vidya-charana-sampanna (明行足, One who is perfect in knowledge and conduct), Sugata (善逝, One who has gone well, having reached Nirvana in the best way), Lokavidu (世间解, One who understands all affairs of the world), Anuttara (无上士, The unsurpassed one, with no one above), Purusa-damya-sarathi (调御丈夫, One who skillfully tames beings), Sasta deva-manusyanam (天人师, Teacher of gods and humans), Buddha (佛, Awakened one), and Bhagavan (婆伽婆, World Honored One). These are the ten titles. Tathagata, because he comes having attained perfect enlightenment by following the path of reality, is called Tathagata. Arhat, possessing wisdom and the ability to eliminate afflictions, and receiving offerings from gods and humans, is called Arhat. Samyak-sambuddha, understanding and being free from evil and error, is called correct. Being able to clearly discern all realms is called Samyak-sambuddha. Vidya-charana-sampanna, with no deficiency in wisdom and conduct, is said to be perfect in wisdom and conduct. Sugata, good and gone, going to Nirvana and not returning, is therefore said to have gone well. Lokavidu, illuminating and understanding the two kinds of worlds, sentient beings and the physical world, with wisdom, is therefore called Lokavidu. Anuttara, with merit and wisdom fully equipped, surpassing others, with no one able to compare, is called Anuttara. Purusa-damya-sarathi, using the three vehicles of the supreme Dharma to tame beings according to their capacity, is called Purusa-damya-sarathi. Sasta deva-manusyanam, possessing virtue and being able to be a teacher of gods and humans, is called Sasta deva-manusyanam. Buddha, translated here as awakened. Awakening is without obstruction, therefore it is called Buddha. Bhagavan, destroying afflictions, is called Bhagavan. The Five Eyes: The physical eye (肉眼), the divine eye (天眼), the wisdom eye (慧眼), the Dharma eye (法眼), and the Buddha eye (佛眼). These are the five eyes. The physical eye can only see objects nearby, the divine eye can see objects far away. The wisdom eye illuminates emptiness. The Dharma eye illuminates existence. The Buddha eye illuminates both emptiness and existence, being brighter than the previous four eyes, and completely clear about what they cannot know. Whenever 'eye' is mentioned, it is because it has a function. -------------------------------------------------------------------------------- 由境别不同。所以分之为五。