Ten Kinds of Spiritual Power, Ten Kinds of Vidyā Begin
The classical six spiritual powers are expanded here to ten, ending with the power to manifest awakening within an unspeakable world according to an inconceivable being's own mind, before the questions turn to vidyā — a knowledge that ranges from every sentient being's karmic result to the claim that every dharma is, at bottom, like vajra.
From Remembering Past Lives to Every Dharma as Vajra
Ten spiritual powers escalate from the traditional recollection of past lives and the heavenly eye and ear toward manifesting a body throughout measureless worlds and awakening within an inconceivable being's own mind; the vidyā that follows names a different register of knowing, one that dissolves every object of attachment into a single mark and likens every dharma to something as hard and indestructible as vajra.
「佛子！菩薩摩訶薩有十種神通。何等為十？所謂：憶念宿命方便智通；天耳無礙方便智通；知他眾生不思議心行方便智通；天眼觀察無有障礙方便智通；隨眾生心現不思議大神通力方便智通；一身普現無量世界方便智通；一念遍入不可說不可說世界方便智通；出生無量莊嚴具，莊嚴不思議世界方便智通；示現不可說變化身方便智通；隨不思議眾生心，於不可說世界現成阿耨多羅三藐三菩提方便智通。是為十。若諸菩薩安住其中，則得如來無上大善巧神通，為一切眾生種種示現，令其修學。
"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of spiritual power. What are these ten? Namely: the skillful wisdom-power of remembering past lives; the skillful wisdom-power of the unobstructed heavenly ear; the skillful wisdom-power of knowing the inconceivable mental activity of other sentient beings; the skillful wisdom-power of observing without any obstruction through the heavenly eye; the skillful wisdom-power of manifesting inconceivable, great spiritual power according to the minds of sentient beings; the skillful wisdom-power of universally manifesting a single body throughout measureless worlds; the skillful wisdom-power of universally entering unspeakably, unspeakably many worlds within a single thought; the skillful wisdom-power of giving rise to measureless adornments, adorning inconceivable worlds; the skillful wisdom-power of manifesting unspeakably many transformation bodies; and the skillful wisdom-power of, according to the minds of inconceivable sentient beings, manifesting the attainment of unsurpassed, perfect, complete awakening throughout unspeakably many worlds. These are the ten. If bodhisattvas abide within these, they attain the tathāgata's own unsurpassed, great, skillful spiritual power, manifesting it in every kind of way for every sentient being, causing them to study and learn from it.
「佛子！菩薩摩訶薩有十種明。何等為十？所謂：知一切眾生業報，善巧智明。知一切眾生境界，寂滅清淨，無諸戲論，善巧智明。知一切眾生種種所緣唯是一相悉不可得，一切諸法皆如金剛，善巧智明。能以無量微妙音聲，普聞十方一切世界，善巧智明。普壞一切心所染著，善巧智明。能以方便示現受生或不受生，善巧智明。捨離一切想、受境界，善巧智明。知一切法非相、非無相，一性無性，無所分別，而能了知種種諸法，於無量劫分別演說，住於法界，成阿耨多羅三藐三菩提，善巧智明。
Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of vidyā. What are these ten? Namely: the skillful wisdom-vidyā of knowing the karmic result of every sentient being; the skillful wisdom-vidyā of knowing that the domain of every sentient being is still, extinguished, and pure, free of every idle discourse; the skillful wisdom-vidyā of knowing that the many objects every sentient being clings to are, in truth, a single mark that can never be found, and that every dharma is like vajra; the skillful wisdom-vidyā of being able, through measureless subtle and wondrous sounds, to be universally heard throughout every world in the ten directions; the skillful wisdom-vidyā of universally destroying every defiled attachment of the mind; the skillful wisdom-vidyā of being able, through skillful means, to manifest either taking birth or not taking birth; the skillful wisdom-vidyā of relinquishing every domain of perception and sensation; and the skillful wisdom-vidyā of knowing that every dharma is neither marked nor unmarked, of a single nature and yet without any fixed nature, without any discrimination at all, while still being able to fully understand every distinct dharma, expounding them one by one across measureless kalpas, abiding in the dharma-realm, and attaining unsurpassed, perfect, complete awakening.
知一切眾生種種所緣唯是一相悉不可得，一切諸法皆如金剛 — knowing that the many objects every sentient being clings to are, in truth, a single mark that can never be found, and that every dharma is like vajra. The comparison to vajra does double duty here: vajra is at once the hardest, most indestructible substance imaginable and, in this same breath, said to be "a mark that can never be found" — an image the text uses elsewhere in this chapter for something that pierces through and cannot be dissolved, applied now to the very dharmas whose ultimate nature is being described as empty.
Part 704 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-four. Part 705 completes the ten kinds of vidyā with an extended account of dependent origination named as its own distinct vidyā, tracing everything from cause and condition to bondage and liberation without ever losing sight of a bodhisattva's own practice.