Chinese
是为解脱，以及于自身心中自在掌控，如所愿般加持，即是压伏一切世间，以及于一切所知以智慧遍布，乃是发尽所有之心，由此能仁必定解脱一切障碍等等。 渐次安住之九次第定之自性已然宣说。 尽所有之差别与十种自性，乃至于虚空之间，于道时亦宣说，由获得心之自在，此等尽所有如所愿般显现，乃是命力成就之威力所致。 压伏一切之胜处之间，有八种差别，即由内执取色想，虽见外境之细微色法，有无颜色，亦能压伏而知见；如是，由内执取色想，乃至外境之粗大色法等等，而知见，此为释论之意。 无内色想，乃至如前般见外境之细微与粗大二者，此为四种；如是，无内色想，乃至见外境之青色乃至白色之间，亦能压伏而知见，如是共有八种。 无烦恼与一切智二者于下文宣说，此处宣说六神通之口诀，即以神变之神通前往所化之处，以知他心通了知他人之心行，以天耳通了知彼等之语言，以宿命通忆念从前之住处而来此处，以天眼通达于后世之边际，以及了知从有漏之轮回中如何解脱，如是善为教诫，即是前往后了知其行持，于任何处亦无有智慧之阻碍，故能分别如实宣说四种正理之所依之法与能依之义二者，以言语与智慧为讲说者，彼等善为开示，即是所依与能依等等一切行相皆完全清净，以及于四身之受生、安住与舍弃获得自在，故身完全清净，以及于化现与转变获得自在，故所缘完全清净，以及于三摩地获得自在。
English
It is liberation, and blessing as desired by mastering one's own mind, which is to subdue all the worlds, and to pervade all knowable things with wisdom, which is to generate the mind of exhaustion, by which the Able One will surely liberate all obscurations, and so on. The nature of the nine successive absorptions of gradual abiding has been taught. The difference of exhaustion and the nature of the ten from all to the sky, which is also taught at the time of the path, by gaining control over the mind, these exhaustions appear as desired, which is due to the power of the life-form accomplishment. Between the abodes of subduing, there are eight differences, that is, by perceiving the inner form, even if one sees the subtle forms of external objects, whether or not there is color, one can subdue and know and see; likewise, from perceiving the inner form to the gross form of external objects, etc., and knowing and seeing, this is the meaning of the commentary. Without inner form, one sees the subtle and gross of external objects as before, this is four; likewise, without inner form, one sees the blue to white of external objects, and one can subdue and know and see, so there are eight. The absence of affliction and omniscience are taught below, here the instruction of the six abhijñās is taught, that is, going to the place of the disciple with the abhijñā of miraculous power, knowing the conduct of others' minds with the knowledge of others' minds, knowing their speech with the divine ear, remembering the past abodes with the recollection of past abodes, going to the end of the future with the divine eye, and knowing how to be liberated from the cycle of defilements, thus teaching well, that is, going and knowing the conduct, and there is no obstacle of wisdom in anything, so one can separately and truly explain both the dependent dharma of the four reasons and the meaning of the dependent, with speech and wisdom as the expounder, they are well shown, that is, the dependent and the object to be dependent, etc., all aspects are completely pure, and by mastering the taking, abiding, and abandoning of the four bodies, the body is completely pure, and by mastering the emanation and transformation, the object is completely pure, and by mastering the samādhi.
Chinese
心完全清净，精通智慧，故知晓完全清净，此为四种。取与住与舍与十自在，即是说，寿命、心、事业、资具生，意乐、愿、神变，智慧，对于这些法，能如所愿地施加影响，故名自在。以十力摧伏迷惑众生的魔，第一力能轻易迷惑引诱众生进入善趣与恶趣的方法；第二力能迷惑引诱将天等非救护处视为救护处；第六力能以有漏的清净就迷惑引诱众生以为是完全清净；其余七力能摧伏迷惑引诱众生进入大乘的决定出离之魔。方法、救护、清净和无畏四者，依次是为了自身而有的智慧和断除，为了他人而有的决定出离和示现障碍，因为不欺骗他人，所以不执著，为了自他之利而有智慧。如来身语意的行为不净，因为害怕他人知晓而守护，因为没有这些过失。在眷属中也宣说了这些，即三种无守护。听法时，恭敬、不恭敬和中等的眷属，依次被贪恋、嗔怒和中庸的散乱三者所系缚，为了不忘失，故有三种舍弃的忆念近住，即无守护，无忘失。因为忘失，众生之利益不可能超越时限，故事业恒常具有果实，这是无忘失的法性。对于一切众生的事业，如来在住和行时，恒常不会有非遍知的行为，这是彻底摧毁习气。遍知者您在行时，谁是兴盛，谁是衰败，以这种方式，对于一切世间，白天三次，夜晚三次，分别观照，这是对众生的大悲。对于一切世间，日夜之中，有六种不混杂的行为，六种不混杂的证悟，三种不混杂的智慧，三种不混杂的事业，这十八种是唯有佛陀才具有的十八不共法。行为与证悟，证得三身之大菩提后，为了断除一切众生的疑惑。
English
The mind is completely pure, and because of mastering wisdom, knowledge is completely pure, these are the four. Taking, dwelling, giving, and the ten powers, which means: life, mind, actions, and resources arise; aspiration, wishes, and miraculous powers; wisdom, these dharmas, one can influence them as desired, hence the name "power." With the ten powers, one destroys the demons that deceive sentient beings. The first power easily deceives and lures sentient beings into the methods of good and bad destinies. The second power deceives and lures those who take gods and other non-protectors as protectors. The sixth power deceives and lures those who think that mere defiled purity is complete purity. The remaining seven powers destroy the demons that deceive and lure sentient beings into the definite emergence of the Great Vehicle. The four, method, protection, purity, and fearlessness, are, in order, wisdom and abandonment for oneself, and definite emergence and showing obstacles for others. Because one does not deceive others, one does not cling. For the benefit of oneself and others, there is wisdom. The impure actions of the Tathagata's body, speech, and mind are guarded against others knowing, because these faults do not exist. In the assembly, these were also proclaimed, namely, the three types of non-guarding. When listening to the Dharma, the respectful, disrespectful, and neutral assemblies are bound by attachment, anger, and neutral distraction, respectively. In order not to forget, there are three kinds of mindfulness that are closely established, namely, non-guarding and non-forgetting. Because of forgetting, the benefit of sentient beings cannot exceed the time limit, so actions always have results, this is the nature of non-forgetting. For the actions of all sentient beings, the Tathagata never has non-omniscient behavior in dwelling and going, this is the complete destruction of habitual tendencies. Omniscient One, when you go, who is flourishing, who is declining, in this way, for all the worlds, three times during the day and three times during the night, you observe separately, this is great compassion for beings. For all the worlds, day and night, there are six unmixed behaviors, six unmixed realizations, three unmixed wisdoms, and three unmixed activities. These eighteen are the eighteen unshared dharmas that only the Buddha possesses. Behavior and realization, after attaining the great enlightenment of the three bodies, in order to cut off the doubts of all sentient beings.
Chinese
ར་，即一切种智。是三身之大菩提。究竟光明之智慧或法蕴，名为法身。彼等无漏之百四十法，被称为是自性之总摄法。第三，无烦恼者，声闻之无烦恼者，仅是断除产生烦恼之过患，并且不对产生之烦恼做对治。以及对弥拉等众多所化众生的烦恼完全断除。在村庄等地，对彼等其他众生之烦恼，已生或将生，常行之威力，行持三摩地，是为国王之无烦恼。一切有情，普遍发愿而略知，即是对二谛所摄之所知，无论任何事物，发愿了知，即是因愿力先前的缘故，而知晓发愿。佛陀之发愿而知晓，是任运成就而显现，断除贪执，对所知无有障碍，恒常安住于等持，能于一瞬间回答无边疑惑之提问。认为以五法而超胜。任运成就且无有贪执。第四，若佛陀对有情之利益无有忘失，周遍常住，为何不显现于一切有情？从见到佛陀之因，信心等善根完全成熟之后。身等事业，对何所化，以何种方式调伏，于何时调伏之事业对所化有益之时，于世间显现之佛陀，以及对彼所化调伏之方式，身语之各种姿态，即显现于彼。若佛陀于世间显现，将一切有情安置于道，并非如此。譬如天王无有偏颇地降雨，然如被火烧焦般不适宜作为种子者，不生出所欲之果实。如是，诸佛于世间显现，无有偏颇地降下甘露妙法之雨
English
Ra, which is the omniscient one. It is the great Bodhi of the three bodies. The ultimate clear light wisdom or the collection of dharmas is called the Dharmakaya. Those one hundred and forty uncontaminated dharmas are said to be the dharma that is the essence of self-nature. Third, the one without afflictions, the Shravaka without afflictions, is merely abandoning the fault of arising afflictions, and not counteracting the arising afflictions. And completely abandoning the afflictions of many beings to be tamed, such as Mila. In villages and other places, the afflictions of those other sentient beings, whether they have arisen or will arise, the power of constant practice, practicing Samadhi, is the king's freedom from afflictions. All sentient beings, generally wishing to know a little, that is, wishing to know any of the knowable things included in the two truths, is knowing the wish because the wish has gone before. The Buddha's knowing through aspiration is spontaneously accomplished and manifested, abandoning attachment, having no obstruction to the knowable, constantly abiding in Samadhi, and being able to answer all endless questions of doubt in an instant. It is considered to be superior by five dharmas. Spontaneously accomplished and without attachment. Fourth, if the Buddha does not forget the benefit of sentient beings, and constantly abides everywhere, why does he not appear to all sentient beings? From the cause of seeing the Buddha, after the virtues such as faith have fully matured. The activities of body and so on, to whom to tame, in what way to tame, at what time the activity of taming is beneficial to the one to be tamed, the Buddha who appears in the world at that time, and the way of taming that being, the various postures of body and speech, appear to him. If the Buddha appears in the world and places all sentient beings on the path, it is not so. For example, although the king of gods rains impartially, just as those that are burned by fire are not suitable as seeds, and do not produce the desired fruits. Likewise, when the Buddhas appear in the world, they impartially rain down the nectar of the sacred Dharma.
Chinese
然而没有佛法的因缘，没有教法，所以无法品尝到教法甘露的精华。慈悲者如何对待破损的水器呢？等等。虽然对没有因缘的人来说不会显现，但佛陀的事业会遍及一切时处，如上所示，佛陀的身语意事业广大如虚空，菩提本身就是佛，而菩提与虚空相等。菩提如同虚空的界限。佛陀的虚空是遍布的，必须这样说。因为佛陀本身就是本初的自性，并且他的事业永不穷尽。因此，如来藏的自性也被称为常。第二，关于圆满报身，有教说和解释两种。第一，关于身语意，也就是以智慧为本体的三十二相和八十随好，宣说佛法，这是接近圆满大乘教法的报身，因此经部认为这是能仁的圆满报身。第二，有解释三十二相和解释八十随好两种。第一，通过讲述前世的业力，可以知道这是成就这些相的因，通过预兆可以知道这些相的果。迎接和送别上师，赞颂听法者，以及对佛塔等进行尊重，因此手和脚具有千辐轮相，这是眷属众多的预兆。依靠本尊，脚如同乌龟一样安住，这是不动摇和稳固的征兆。以上都应加上“这是预兆”。通过习惯四摄法，手和脚的指间如同鹅王一样有蹼相连，这是迅速聚集眷属的（预兆）。给予美味可口的食物和饮料，因此手和脚都柔软且年轻，并且能仁的身体是双脚、双手、双肩和后颈这七处高耸，这两个相是：获得美味可口的食物、衣服和饮料（的预兆）。解开束缚，救护生命，断除杀生，因此手脚的指甲修长，脚后跟宽大，身体高大而正直，这是长寿（的预兆）。善
English
However, without the karma of Dharma, without the teachings, one cannot taste the essence of the nectar of Dharma. How does the compassionate one treat a broken water vessel? Etc. Although it does not appear to those without karma, the activity of the Buddha pervades all times and places. As shown above, the body, speech, and mind activities of the Buddha are vast like space. Enlightenment itself is the Buddha, and enlightenment is equal to space. Enlightenment is like the realm of space. The Buddha's space is all-pervading, it must be said. Because the Buddha himself is the primordial nature, and his activity never ends. Therefore, the nature of the Tathagatagarbha is also called constant. Second, regarding the Sambhogakaya, there are two types: teaching and explanation. First, regarding body, speech, and mind, that is, the thirty-two marks and eighty minor marks whose essence is wisdom, teaching the Dharma, this is the Sambhogakaya that is close to perfecting the Mahayana teachings, therefore the Sutra school considers this to be the Sambhogakaya of the Able One. Second, there are two types: explaining the thirty-two marks and explaining the eighty minor marks. First, by telling the karma of previous lives, one can know that this is the cause of achieving these marks, and by omens one can know the result of these marks. Welcoming and seeing off the guru, praising those who listen to the Dharma, and respecting stupas and so on, therefore the hands and feet have the mark of a thousand-spoked wheel, which is an omen of a large retinue. Relying on the yidam, the feet are like a turtle, which is a sign of being unmoving and stable. All of the above should be added with "This is an omen." By being accustomed to the four means of gathering, the fingers of the hands and feet are connected by webs like the king of geese, which is (an omen) of quickly gathering a retinue. Giving delicious and comfortable food and drink, therefore the hands and feet are soft and youthful, and the body of the Able One is tall in seven places: the two feet, two hands, two shoulders, and the back of the neck. These two marks are: obtaining delicious and comfortable food, clothing, and drink (an omen). Releasing bonds, protecting lives, abandoning killing, therefore the nails of the hands and feet are long, the heels are wide, and the body is tall and upright, which is (an omen) of longevity. Virtue