Sutta 4: On the Ten Powers and Four Fearlessnesses

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b14] Thus have I heard:

At one time, Buddha (佛 [fu]) was in Śrāvastī (舍衛國 [she wei guo]), in the Jetavana-Anāthapiṇḍada Garden (祇樹給孤獨園 [qi shu gei gu du yuan]).

[0776b14] wén rú shì:

yī shí, fú zài shě wèi guó qí shù gěi gū dú yuán.

[0776b14] wen ru shi:

yi shi, fu zai she wei guo qi shu gei gu du yuan.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b15] At that time, the World-Honored One (世尊 [shi zun]) told the bhikkhus (比丘 [bi qiu]): "The Tathāgata (如來 [ru lai]) has accomplished ten powers (十種力 [shi zhong li]) and attained four fearlessnesses (四無所畏 [si wu suo wei]). He is able to roar the lion's roar (師子吼 [shi zi hou]) in the great assembly. What are the ten powers (十力 [shi li])? Here, the Tathāgata (如來 [ru lai]) truly knows what is possible (是處 [shi chu]) and truly knows what is impossible (非處 [fei chu]).

[0776b15] ěr shí, shì zūn gào zhū bǐ qiū: “rú lái chéng shí zhǒng lì, dé sì wú suǒ wèi, zài dà zhòng zhōng néng shī zi hǒu. yún hé wèi shí lì? yú shì, rú lái shì chù rú shí zhī zhī, fēi chù rú shí zhī zhī.

[0776b15] er shi, shi zun gao zhu bi qiu: "ru lai cheng shi zhong li, de si wu suo wei, zai da zhong zhong neng shi zi hou. yun he wei shi li? yu shi, ru lai shi chu ru shi zhi zhi, fei chu ru shi zhi zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b18] "Furthermore, the Tathāgata (如來 [ru lai]) truly knows the causes and conditions (因緣處所 [yin yuan chu suo]) by which other sentient beings receive their karmic retribution (果報 [guo bao]).

[0776b18] “fù cì, rú lái chù suǒ, zhī tā zhòng shēng yīn yuán chù suǒ shòu qí guǒ bào.

[0776b18] "fu ci, ru lai chu suo, zhi ta zhong sheng yin yuan chu suo shou qi guo bao.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b19] "Furthermore, the Tathāgata (如來 [ru lai]) truly knows the various realms (若干種界 [ruo gan zhong jie]), various faculties (若干種持 [ruo gan zhong chi]), and various entrances (若干種入 [ruo gan zhong ru]).

[0776b19] “fù cì, rú lái zhī ruò gàn zhǒng jiè,, ruò gàn zhǒng chí,, ruò gàn zhǒng rù, rú shí zhī zhī.

[0776b19] "fu ci, ru lai zhi ruo gan zhong jie,, ruo gan zhong chi,, ruo gan zhong ru, ru shi zhi zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b20] "Furthermore, the Tathāgata (如來 [ru lai]) truly knows the various liberations (若干種解脫 [ruo gan zhong jie tuo]) and immeasurable liberations (無量解脫 [wu liang jie tuo]).

[0776b20] “fù cì, rú lái ruò gàn zhǒng jiě tuō,, wú liàng jiě tuō, rú shí zhī zhī.

[0776b20] "fu ci, ru lai ruo gan zhong jie tuo,, wu liang jie tuo, ru shi zhi zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b21] "Furthermore, the Tathāgata (如來 [ru lai]) truly knows the extent of wisdom (智慧多少 [zhi hui duo shao]) of other sentient beings.

[0776b21] “fù cì, rú lái zhī tā zhòng shēng zhì huì duō shǎo, rú shí zhī zhī.

[0776b21] "fu ci, ru lai zhi ta zhong sheng zhi hui duo shao, ru shi zhi zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776b22] "Furthermore, the Tathāgata (如來 [ru lai]) truly knows the thoughts in the minds (心中所念 [xin zhong suo nian]) of other sentient beings: he knows a mind (心 [xin]) with desire as a mind (心 [xin]) with desire (有欲心知有欲心 [you yu xin zhi you yu xin]), a mind (心 [xin]) without desire as a mind (心 [xin]) without desire (無欲心知無欲心 [wu yu xin zhi wu yu xin]); a mind (心 [xin]) with anger as a mind (心 [xin]) with anger (有瞋恚心知有瞋恚心 [you chen hui xin zhi you chen hui xin]), a mind (心 [xin]) without anger as a mind (心 [xin]) without anger (無瞋恚心知無瞋恚心 [wu chen hui xin zhi wu chen hui xin]); a mind (心 [xin]) with ignorance as a mind (心 [xin]) with ignorance (有愚癡心知有愚癡心 [you yu chi xin zhi you yu chi xin]), a mind (心 [xin]) without ignorance as a mind (心 [xin]) without ignorance (無愚癡心知無愚癡心 [wu yu chi xin zhi wu yu chi xin]); a mind (心 [xin]) with craving as a mind (心 [xin]) with craving (有愛心知有愛心 [you ai xin zhi you ai xin]), a mind (心 [xin]) without craving as a mind (心 [xin]) without craving (無愛心知無愛心 [wu ai xin zhi wu ai xin]); a mind (心 [xin]) with clinging as a mind (心 [xin]) with clinging (有受心知有受心 [you shou xin zhi you shou xin]), a mind (心 [xin]) without clinging as a mind (心 [xin]) without clinging (無受心知無受心 [wu shou xin zhi wu shou xin]); a distracted mind (亂心 [luan xin]) as a distracted mind (亂心 [luan xin]), an undistracted mind (無亂心 [wu luan xin]) as an undistracted mind (無亂心 [wu luan xin]); a scattered mind (散心 [san xin]) as a scattered mind (散心 [san xin]), an unscattered mind (無散心 [wu san xin]) as an unscattered mind (無散心 [wu san xin]); a small mind (少心 [shao xin]) as a small mind (少心 [shao xin]), an unsmall mind (無少心 [wu shao xin]) as an unsmall mind (無少心 [wu shao xin]); a vast mind (廣心 [guang xin]) as a vast mind (廣心 [guang xin]), an unvast mind (無廣心 [wu guang xin]) as an unvast mind (無廣心 [wu guang xin]); an immeasurable mind (無量心 [wu liang xin]) as an immeasurable mind (無量心 [wu liang xin]), a measurable mind (有量心 [you liang xin]) as a measurable mind (有量心 [you liang xin]), he truly knows them. A concentrated mind (定心 [ding xin]) as a concentrated mind (定心 [ding xin]), an unconcentrated mind (無定心 [wu ding xin]) as an unconcentrated mind (無定心 [wu ding xin]); a liberated mind (解脫心 [jie tuo xin]) as a liberated mind (解脫心 [jie tuo xin]), an unliberated mind (無解脫心 [wu jie tuo xin]) as an unliberated mind (無解脫心 [wu jie tuo xin]).

[0776b22] “fù cì, rú lái zhī tā zhòng shēng xīn zhōng suǒ niàn, rú shí zhī zhī: yǒu yù xīn zhī yǒu yù xīn, wú yù xīn zhī wú yù xīn； yǒu chēn huì xīn zhī yǒu chēn huì xīn, wú chēn huì xīn zhī wú chēn huì xīn； yǒu yú chī xīn zhī yǒu yú chī xīn, wú yú chī xīn zhī wú yú chī xīn； yǒu ài xīn zhī yǒu ài xīn, wú ài xīn zhī wú ài xīn； yǒu shòu xīn zhī yǒu shòu xīn, wú shòu xīn zhī wú shòu xīn； luàn xīn zhī yǒu luàn xīn, wú luàn xīn zhī wú luàn xīn； sàn xīn zhī yǒu sàn xīn, wú sàn xīn zhī wú sàn xīn； shǎo xīn zhī yǒu shǎo xīn, wú shǎo xīn zhī wú shǎo xīn； guǎng xīn zhī yǒu guǎng xīn, wú guǎng xīn zhī wú guǎng xīn； wú liàng xīn zhī wú liàng xīn, yǒu liàng xīn zhī yǒu liàng xīn, rú shí zhī zhī. dìng xīn zhī yǒu dìng xīn, wú dìng xīn zhī wú dìng xīn； jiě tuō xīn zhī jiě tuō xīn, wú jiě tuō xīn zhī wú jiě tuō xīn.

[0776b22] "fu ci, ru lai zhi ta zhong sheng xin zhong suo nian, ru shi zhi zhi: you yu xin zhi you yu xin, wu yu xin zhi wu yu xin; you chen hui xin zhi you chen hui xin, wu chen hui xin zhi wu chen hui xin; you yu chi xin zhi you yu chi xin, wu yu chi xin zhi wu yu chi xin; you ai xin zhi you ai xin, wu ai xin zhi wu ai xin; you shou xin zhi you shou xin, wu shou xin zhi wu shou xin; luan xin zhi you luan xin, wu luan xin zhi wu luan xin; san xin zhi you san xin, wu san xin zhi wu san xin; shao xin zhi you shao xin, wu shao xin zhi wu shao xin; guang xin zhi you guang xin, wu guang xin zhi wu guang xin; wu liang xin zhi wu liang xin, you liang xin zhi you liang xin, ru shi zhi zhi. ding xin zhi you ding xin, wu ding xin zhi wu ding xin; jie tuo xin zhi jie tuo xin, wu jie tuo xin zhi wu jie tuo xin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776c06] "Furthermore, the Tathāgata (如來 [ru lai]) completely knows the path of the mind (心 [xin]) to all destinations, whether one, two, three, four, five, ten, fifty, one hundred, one thousand, one hundred thousand kotis (億百千生 [yi bai qian sheng]) of births, immeasurable births, in kalpas of formation (成劫 [cheng jie]), kalpas of destruction (敗劫 [bai jie]), and countless kalpas of formation and destruction (無數成敗劫 [wu shu cheng bai jie]): 'I was born in that place in the past, my name was this, my character was this, I ate such food, experienced such suffering and happiness, my lifespan was long or short, I died there and was reborn here, I died here and was reborn there.' He thus remembers countless past lives (宿命之事 [su ming zhi shi]).

[0776c06] “fù cì, rú lái jǐn zhī yī qiè suǒ qù xīn zhī dào, huò yī èr shēng,, sān shēng,, sì shēng,, wǔ shēng,, shí shēng,, wǔ shí shēng,, bǎi shēng,, qiān shēng,, yì bǎi qiān shēng,, wú liàng shēng,, chéng jié,, bài jié,, wú shù chéng bài jié zhōng, wǒ xī shēng bǐ chù, míng shì, zì shì, shí rú cǐ zhī shí, shòu qí kǔ lè, shòu mìng zhǎng duǎn, sǐ cǐ shēng bǐ, bǐ sǐ shēng cǐ. zì yì rú shì wú shù sù mìng zhī shì.

[0776c06] "fu ci, ru lai jin zhi yi qie suo qu xin zhi dao, huo yi er sheng,, san sheng,, si sheng,, wu sheng,, shi sheng,, wu shi sheng,, bai sheng,, qian sheng,, yi bai qian sheng,, wu liang sheng,, cheng jie,, bai jie,, wu shu cheng bai jie zhong, wo xi sheng bi chu, ming shi, zi shi, shi ru ci zhi shi, shou qi ku le, shou ming zhang duan, si ci sheng bi, bi si sheng ci. zi yi ru shi wu shu su ming zhi shi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776c11] "Furthermore, the Tathāgata (如來 [ru lai]) knows the destinations of sentient beings in birth and death (生死之趣 [sheng si zhi qu]). With the divine eye (天眼 [tian yan]), he observes all sentient beings (眾生之類 [zhong sheng zhi lei]), whether they are of good color (善色 [shan se]) or bad color (惡色 [e se]), good destiny (善趣 [shan qu]) or bad destiny (惡趣 [e qu]), and he knows them all according to the actions they have performed. Perhaps some sentient beings perform evil actions of body (身 [shen]), speech (口 [kou]), and mind (意 [yi]), slander the sages (賢聖 [xian sheng]), and create wrong views (邪見業 [xie jian ye]); upon the destruction of their body and the end of their life (身壞命終 [shen huai ming zhong]), they are reborn in hell (地獄中 [de yu zhong]). Or perhaps some sentient beings perform good actions of body (身 [shen]), speech (口 [kou]), and mind (意 [yi]), do not slander the sages (賢聖 [xian sheng]), and constantly practice right view (正見 [zheng jian]); upon the destruction of their body and the end of their life (身壞命終 [shen huai ming zhong]), they are reborn in a good place in heaven (善處天上 [shan chu tian shang]). This is called the purity of the divine eye (天眼清淨 [tian yan qing jing]), observing the actions of sentient beings' destinations.

[0776c11] “fù cì, rú lái zhī zhòng shēng shēng sǐ zhī qù, yǐ tiān yǎn guān zhòng shēng zhī lèi, shàn sè,, è sè,, shàn qù,, è qù, suí xíng suǒ zhǒng, jiē xī zhī zhī. huò fù zhòng shēng shēn,, kǒu,, yì xíng è, fěi bàng xián shèng, zào xié jiàn yè, shēn huài mìng zhōng, shēng de yù zhōng； huò fù zhòng shēng shēn,, kǒu,, yì xíng shàn, bù fěi bàng xián shèng, héng xíng zhèng jiàn, shēn huài mìng zhōng, shēng shàn chù tiān shàng, shì wèi míng wèi tiān yǎn qīng jìng, guān zhòng shēng lèi suǒ qù zhī xíng.

[0776c11] "fu ci, ru lai zhi zhong sheng sheng si zhi qu, yi tian yan guan zhong sheng zhi lei, shan se,, e se,, shan qu,, e qu, sui xing suo zhong, jie xi zhi zhi. huo fu zhong sheng shen,, kou,, yi xing e, fei bang xian sheng, zao xie jian ye, shen huai ming zhong, sheng de yu zhong; huo fu zhong sheng shen,, kou,, yi xing shan, bu fei bang xian sheng, heng xing zheng jian, shen huai ming zhong, sheng shan chu tian shang, shi wei ming wei tian yan qing jing, guan zhong sheng lei suo qu zhi xing.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776c18] "Furthermore, the Tathāgata (如來 [ru lai]) has exhausted the defilements (有漏盡 [you lou jin]), achieving liberation of mind (心解脫 [xin jie tuo]) and liberation by wisdom (智慧解脫 [zhi hui jie tuo]) free from defilements (無漏 [wu lou]); birth and death (生死 [sheng si]) have been exhausted, the Brahmacarya (梵行 [fan xing]) has been established, what needed to be done has been done, and he will not be reborn again. He truly knows this. These are the ten powers (十力 [shi li]) of the Tathāgata (如來 [ru lai]), who is called unattached (無著 [wu zhe]), has attained the four fearlessnesses (四無所畏 [si wu suo wei]), roars the lion's roar (師子吼 [shi zi hou]) in the great assembly, and turns the Brahma-wheel (梵輪 [fan lun]).

[0776c18] “fù cì, rú lái yǒu lòu jǐn, chéng wú lòu xīn jiě tuō,, zhì huì jiě tuō； shēng sǐ yǐ jǐn, fàn xíng yǐ lì, suǒ zuò yǐ bàn, gèng bù fù shòu yǒu, rú shí zhī zhī. shì wèi rú lái yǒu cǐ shí lì, míng wèi wú zhe, dé sì wú suǒ wèi, zài dà zhòng zhōng zuò shī zi hǒu, zhuǎn yú fàn lún.

[0776c18] "fu ci, ru lai you lou jin, cheng wu lou xin jie tuo,, zhi hui jie tuo; sheng si yi jin, fan xing yi li, suo zuo yi ban, geng bu fu shou you, ru shi zhi zhi. shi wei ru lai you ci shi li, ming wei wu zhe, de si wu suo wei, zai da zhong zhong zuo shi zi hou, zhuan yu fan lun.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776c22] "How does the Tathāgata (如來 [ru lai]) attain the four fearlessnesses (四無所畏 [si wu suo wei])? If one says that the Tathāgata (如來 [ru lai]) has attained perfect enlightenment (成等正覺 [cheng deng zheng jue]), and if there were any sentient being who would say that he does not know it, there would be no such instance. If there were any śramaṇa (沙門 [sha men]) or brāhmaṇa (婆羅門 [po luo men]) who would come to slander the Buddha (佛 [fu]) and say that he has not attained perfect enlightenment (不成等正覺者 [bu cheng deng zheng jue zhe]), there would be no such instance; because there is no such instance, one obtains peace.

[0776c22] “yún hé rú lái dé sì wú suǒ wèi? yù yán rú lái chéng děng zhèng jué, ruò yǒu zhòng shēng, yù yán zhī zhě, zé wú cǐ chù； ruò fù yǒu shā mén,, pó luó mén yù lái fěi bàng fú, bù chéng děng zhèng jué zhě, zé wú cǐ chù； yǐ wú cǐ chù, zé huò ān yǐn.

[0776c22] "yun he ru lai de si wu suo wei? yu yan ru lai cheng deng zheng jue, ruo you zhong sheng, yu yan zhi zhe, ze wu ci chu; ruo fu you sha men,, po luo men yu lai fei bang fu, bu cheng deng zheng jue zhe, ze wu ci chu; yi wu ci chu, ze huo an yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776c26] "However, today I wish to say that I have exhausted the defilements (已盡有漏 [yi jin you lou]). If there were any śramaṇa (沙門 [sha men]) or brāhmaṇa (婆羅門 [po luo men]), deva (天 [tian]), or Māra-deva (魔天 [mo tian]) who would come and say that I have not exhausted the defilements (未盡有漏者 [wei jin you lou zhe]), there would be no such instance; because there is no such instance, one obtains peace.

[0776c26] “rán wǒ jīn rì yù yán yǐ jǐn yǒu lòu, shè fù yǒu shā mén,, pó luó mén,, tiān,, ruò mó tiān lái, yù yán wèi jǐn yǒu lòu zhě, zé wú cǐ chù； yǐ wú cǐ chù, zé huò ān yǐn.

[0776c26] "ran wo jin ri yu yan yi jin you lou, she fu you sha men,, po luo men,, tian,, ruo mo tian lai, yu yan wei jin you lou zhe, ze wu ci chu; yi wu ci chu, ze huo an yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0776c28] "Furthermore, the Dharma (法 [fa]) I have taught, by which the sages (賢聖 [xian sheng]) attain liberation (得出要者 [de chu yao zhe]), truly exhausts the extreme of suffering (苦際 [ku ji]). If there were any śramaṇa (沙門 [sha men]) or brāhmaṇa (婆羅門 [po luo men]), deva (天 [tian]), or Māra-deva (魔天 [mo tian]) who would come and say that the extreme of suffering (苦際 [ku ji]) has not been exhausted, there would be no such instance; because there is no such instance, one obtains peace.

[0776c28] “fù cì, wǒ suǒ shuō fǎ, xián shèng dé chū yào zhě, rú shí jǐn yú kǔ jì. shè yǒu shā mén,, pó luó mén,, tiān,, ruò mó tiān lái, yù yán wèi jǐn kǔ jì zhě, wú cǐ chù； yǐ wú cǐ chù, zé huò ān yǐn.

[0776c28] "fu ci, wo suo shuo fa, xian sheng de chu yao zhe, ru shi jin yu ku ji. she you sha men,, po luo men,, tian,, ruo mo tian lai, yu yan wei jin ku ji zhe, wu ci chu; yi wu ci chu, ze huo an yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0777a02] "Furthermore, regarding the inner dharma (內法 [nei fa]) I have taught, those who fall into evil destinies, if there were any śramaṇa (沙門 [sha men]) or brāhmaṇa (婆羅門 [po luo men]) who would come and say that it is not so, there would be no such instance. These, bhikkhus (比丘 [bi qiu]), are the four fearlessnesses (四無所畏 [si wu suo wei]) of the Tathāgata (如來 [ru lai]).

[0777a02] “fù cì, wǒ suǒ shuō nèi fǎ zhě,, duò è qù zhě, shè fù yǒu shā mén,, pó luó mén lái, yù yán fēi zhě, zé wú cǐ chù. shì wèi, bǐ qiū! rú lái yǒu sì wú suǒ wèi.

[0777a02] "fu ci, wo suo shuo nei fa zhe,, duo e qu zhe, she fu you sha men,, po luo men lai, yu yan fei zhe, ze wu ci chu. shi wei, bi qiu! ru lai you si wu suo wei.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0777a05] "If any external scholars (外道異學 [wai dao yi xue]) were to say: 'What power (力 [li]) does that Śramaṇa Gautama (沙門瞿曇 [sha men qu tan]) possess? What fearlessness does he have that he proclaims himself unattached and most venerable?' You should use these ten powers (十力 [shi li]) to refute them. If those external scholars (外道異學 [wai dao yi xue]) were to say again: 'We also possess the ten powers (十力 [shi li]).' You bhikkhus (比丘 [bi qiu]) should then ask: 'What ten powers (十力 [shi li]) do you possess?' At that time, those external scholars (外道異學 [wai dao yi xue]) will not be able to answer and will only increase their delusion. Why is that? Because it is not their domain.

[0777a05] “shè yǒu wài dào yì xué yán: ‘bǐ shā mén qú tán! yǒu hé děng zhī lì, yǒu hé wú wèi, zì chēng wú zhe zuì zūn?’ rǔ děng dāng chí cǐ shí lì wǎng bào zhī. shè fù wài dào yì xué zhòng zuò shì shuō: ‘wǒ děng yì chéng jiù shí lì.’ rǔ děng bǐ qiū fù dāng wèn yuē: ‘rǔ yǒu hé shí lì?’ shì shí, wài dào yì xué zé bù néng bào yě, suì zēng qí huò. suǒ yǐ rán zhě, wǒ zhōng bù jiàn shā mén,, pó luó mén zì chēng yán dé sì wú suǒ wèi, chú rú lái zhě. shì gù, bǐ qiū! dāng qiú fāng biàn, chéng shí lì,, sì wú suǒ wèi. rú shì, bǐ qiū! dāng zuò shì xué.”

[0777a05] "she you wai dao yi xue yan: 'bi sha men qu tan! you he deng zhi li, you he wu wei, zi cheng wu zhe zui zun?' ru deng dang chi ci shi li wang bao zhi. she fu wai dao yi xue zhong zuo shi shuo: 'wo deng yi cheng jiu shi li.' ru deng bi qiu fu dang wen yue: 'ru you he shi li?' shi shi, wai dao yi xue ze bu neng bao ye, sui zeng qi huo. suo yi ran zhe, wo zhong bu jian sha men,, po luo men zi cheng yan de si wu suo wei, chu ru lai zhe. shi gu, bi qiu! dang qiu fang bian, cheng shi li,, si wu suo wei. ru shi, bi qiu! dang zuo shi xue."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0777a13] "Therefore, bhikkhus (比丘 [bi qiu]), I do not see any deva (天 [tian]) or human (人民 [ren min]), Māra (魔 [mo]), or Māra-deva (魔天 [mo tian]), Śakra (釋 [shi]), or Brahma-deva-rāja (梵天王 [fan tian wang]) who can answer this, except for the Tathāgata (如來 [ru lai]) and the Tathāgata's (如來 [ru lai]) disciples who have heard from me; this is not discussed. One teaching (一論 [yi lun]), one meaning (一義 [yi yi]), one exposition (一演 [yi yan]), up to ten teachings (十論 [shi lun]), ten meanings (十義 [shi yi]), ten expositions (十演 [shi yan]). When I say this, what is the meaning? All sentient beings exist by food; without food, they die. Those bhikkhus (比丘 [bi qiu]) equally feel disgust, equally attain liberation, equally observe, equally differentiate the meaning, and equally exhaust the extreme of suffering (苦際 [ku ji]). They are of one meaning and not two. What I say is precisely this.

[0777a13] ěr shí, zhū bǐ qiū wén fú suǒ shuō, huān xǐ fèng xíng!

[0777a13] er shi, zhu bi qiu wen fu suo shuo, huan xi feng xing!