English
The perfection of discipline causes all one's own roots of virtue to mature without hindrance, and the roots of virtue of others that rely on that Buddha will not be exhausted until they attain Buddhahood. The perfection of patience is extremely adorned and beautified by the three patiences. The perfection of diligence becomes the basis for possessing the treasures of inexhaustible merit and virtuous Dharma. Secondly, there are two: remembering the qualities of the enjoyment body and remembering the qualities of the emanation body. The first has three: the qualities of the body adorned with marks and examples. The example of having qualities such as love in the mindstream, outwardly manifested as the eighty minor marks, like the individual dharmas of the body, beautiful like sesame pods, adorned with these beautiful things, outwardly, it is a symbol of having perfect retinues and wealth such as enjoyments. The general dharma of the body, the flowers of the thirty-two major marks are in full bloom, that is, except for the crown of the head and the white hair between the eyebrows, these are somewhat similar to those of the universal monarchs. However, the marks of the Buddha are superior by three distinctions: the place does not confuse one's own position is abiding, the essence is extremely clear, and the number is completely perfect. Among the eighty minor marks, the round waist is the roundness below the navel. Steady gait is the steadiness of the waist gait. Not bent is not too long. Level is neither high nor low. Bimpa is a red fruit. Not disheveled is that the hair does not stand up. The others are easy to understand. Among the marks, the seven elevated places are the two backs of the hands, the two backs of the feet, the two shoulders, and the back of the neck, which make seven. Like a banyan tree, the circumference is equal to the size above and below the navel. These details should be understood from Acharya Simhabhadra's commentary on the Perfection of Wisdom Sutra, 'Meaningful Illumination.' The qualities of speech understood by expression are that the joy of perfect enjoyment, all the practices of the six modes, are practiced in accordance with the minds of the beings to be tamed, that is, the noble Bodhisattvas. Seeing that body eliminates the obscurations of the unfavorable aspects of the ten grounds. For those noble ones who desire to attain higher grounds and who are devoted with faith, it generates manifest joy of ascending from ground to ground.
Chinese
哦！无上之心的功德是：具有四无畏的智慧，拥有不被其他外道所胜的能力。也就是为了自身，发誓说：“我已现证通达一切所知”，这是智慧；“我已灭尽一切烦恼”，这是断证。为了他人，发誓说：“三乘道是必定能从轮回中解脱的道路”，这是道；“这些烦恼是阻碍解脱的障碍”，这是指出障碍。世间上，无论是苦行而自负的沙门，还是种姓而自负的婆罗门，还是享受而自负的天人，还是能力而自负的魔，还是离欲而自负的梵天，或者其他任何众生，都没有人能如法地反驳，因此获得身体安乐、语言无畏、内心无惧，从而宣称自己是殊胜的领袖，在眷属中发出狮子吼，转动了世间沙门等任何人都无法转动的梵轮。十力中的知处非处力，通过了知是处非处力，断除了无因和相违之因，显示善趣之源是善而非不善，从而摧伏了那些认为杀生祭祀等是善趣之道的邪见之魔。以知业果力，显示了善恶之业不会不遇，已造之业不会虚耗，自己所造之业自己承受，从而摧伏了那些认为即使作恶多端，只要取悦自在天等就不会堕入恶趣的邪见之救护之魔。以知禅定解脱三摩地等力，摧伏了那些认为仅凭世间禅定就能解脱的邪见之清净之魔。以知根器力，了知说法之器是否具足信心等，以知意乐力，了知众生各种不同的意乐，以知界力，了知众生潜在的各种界性，以知一切至处道力，了知一切染污和清净的差别所通往的道路，以知宿住随念力，了知
English
O! The qualities of the unsurpassed mind are: the wisdom endowed with the four fearlessnesses, possessing the ability not to be overcome by other heretics. That is, for one's own sake, vowing, "I have manifestly awakened to and realized all that is to be known," this is wisdom; "I have exhausted all defilements," this is abandonment. For the sake of others, vowing, "The path of the three vehicles is definitely the path that leads out of samsara," this is the path; "These afflictions are the dharmas that obstruct liberation," this is pointing out obstacles. In the world, whether it is a renunciate who is proud of asceticism, or a Brahmin who is proud of lineage, or a god who is proud of enjoyment, or a demon who is proud of power, or a Brahma who is proud of detachment, or any other assembly of beings, no one has ever seen a valid reason to argue in accordance with the Dharma. Therefore, having obtained bodily ease, fearless speech, and an unshakeable mind, one proclaims oneself to be a supreme leader, roars the lion's roar in the assembly, and turns the wheel of Brahma that no renunciate or others in the world can turn. The ten powers, the power of knowing what is and is not, by knowing what is and is not, eliminates causelessness and contradictory causes, and shows that the source of good destinies is virtue and not non-virtue, thereby destroying the demon who deceives with methods that consider killing sacrifices and the like as means to good destinies. By the power of knowing the ripening of actions, it shows that virtuous and non-virtuous actions will not go unencountered, and that actions once done will not be wasted, and that one's own actions are experienced by oneself, thereby destroying the demon who deceives with refuge, who believes that even if one commits many evils, one will not fall into bad destinies if one pleases Ishvara and others. By the power of knowing meditative states, liberations, samadhis, and attainments, it destroys the demon who deceives with purity, who teaches that one can be liberated by worldly meditative states alone. By the power of knowing faculties, knowing whether the vessel for teaching is endowed with faith and so on, by the power of knowing intentions, knowing the various intentions of beings, by the power of knowing elements, knowing the various latent elements of beings, by the power of knowing the paths to all destinations, knowing the paths that lead to all distinctions of defilement and purification, by the power of knowing past lives,
Chinese
具有知晓处与非处之力的力量，具有知晓众生死没与转生之力的力量，具有知晓三种决定性解脱之差别的诸漏已尽之力的力量，通过这七种力量，使大乘种姓者安住于大乘，从而摧毁了欺骗大乘决定性生起的魔。依靠具备这些力量，不会被魔所胜伏。化身的功德有四种忆念：事业、奇妙、事业、功德。对于未入道者和已入道的凡夫圣者所摄的一切众生，行作导师的事业，是通过这些功德而产生的。也就是，毫不费力地自然成就，没有贪等烦恼，没有知识上的障碍，恒常处于等持，对于一切提问都能回答，具有知晓愿望的力量，以及随愿而住的寿命自在，同样，由于获得无量等持而于心自在，由于虚空藏等持而降下各种财富之雨而于资具自在，以及使生后受报等业于现法成熟等而于业自在，以及安住于禅定而随欲转生等而于生自在，以及如是播种如是成就的愿望自在，以及如是希求如是出现的希求自在，以及转一为多之神变自在，以及精通四种各别正知而于智慧自在，以及精通十二部经而于法自在，即具备这十种自在，导师法友说这是六度之果。由于身语意之行持极其清净，因此具有因害怕被发现过失而守护，以及没有需要隐藏的恐惧而放松，即三种无须守护之语。对于应调伏者，有恭敬佛法者、无恭敬佛法者和兼有二者三种，依次断除烦恼贪欲、嗔恨和混合三者而宣说佛法，即三种近念住。具有一切智之相，却丝毫没有不具备一切智的不知晓的细微行为，即彻底摧毁习气。声闻阿罗汉们，虽然断除了烦恼，却没有彻底摧毁习气。
English
Having the power to know what is possible and impossible, the power to know the death and rebirth of beings, and the power to know the differences of the three definitive liberations, the power of the exhaustion of defilements—through these seven powers, those of the Mahāyāna lineage are established in the Mahāyāna, thereby destroying the Māras who deceive the definitive arising of the Great Vehicle. By relying on possessing these, one is not overcome by Māras. The qualities of the Nirmāṇakāya have four kinds of mindfulness: activity, wondrousness, activity, and qualities. Acting as a teacher for all sentient beings included among those who have not entered the path and those who have entered the path, ordinary beings and noble ones, arises through these qualities. That is, effortlessly and spontaneously accomplished, without afflictions such as attachment, without obscurations obstructing knowledge, constantly abiding in equanimity, able to answer all questions, having the power to know aspirations, and having mastery over life to abide as desired. Similarly, having obtained immeasurable samādhi, one has mastery over the mind; through the samādhi of the treasury of space, one rains down various riches, having mastery over resources; and causing karma such as that which ripens after birth to ripen in this life, one has mastery over karma; and abiding in meditation, one is born as desired, having mastery over birth; and having the mastery of aspiration to accomplish as one has sown; and having the mastery of aspiration to appear as one desires; and having the mastery of miraculous powers to transform one into many; and having mastered the four individual perfect knowledges, one has mastery over wisdom; and having mastered the twelve branches of scripture, one has mastery over Dharma—that is, possessing these ten masteries. The teacher, Dharma friend, said that these are the fruits of the six perfections. Because the conduct of body, speech, and mind is extremely pure, one has the protection of fearing to be found at fault, and without the fear of needing to hide, one is relaxed—that is, the three kinds of speech that do not need protection. For those to be tamed, there are three kinds: those who respect the Dharma, those who do not respect the Dharma, and those who have both. In order, one abandons the afflictions of attachment, hatred, and mixture, and teaches the Dharma—that is, the three kinds of close mindfulness. Having the characteristics of omniscience, yet not having even the slightest unknowing behavior that is not omniscient, one has completely destroyed the habitual tendencies. The Śrāvaka Arhats, although they have abandoned afflictions, have not completely destroyed the habitual tendencies.
Chinese
具有不了解如饮酒等狂乱行为。当调伏所化众生的时机成熟时，不会有丝毫错过时机，总是不会忘记那无上的佛陀事业的意义。四种完全清净，即受生之身，或以寿命之行加持而如愿安住，或于时舍弃，即所依完全清净；如其所愿地化现和转变，即所缘完全清净；自在地掌握无量禅定之门，即意完全清净；完全执持一切陀罗尼之门，即智慧完全清净。这四种是：词句陀罗尼，意义陀罗尼，获得安忍之门的陀罗尼，以及咒语陀罗尼。对于未生起菩提心的菩萨们，令其生起，并以增进已生起之菩提心的方法作为父亲，这也是因为自己圆满了三十七菩提分法，并通过使他人也生起这些法门的方式。这三十七道品分为七类，其中四类是根本。其自性或本体是：信、精进、念、慧、禅定、舍、喜、分别、戒律、以及极度调柔，如《俱舍论》中所说。其定义是：灭尽不生之识即是菩提，因其是菩提之因，故为顺菩提分。其分类是：断除不善于事物自性的过失，即四念住；断除懈怠的过失，即四正断；断除沉掉二者的禅定退失的过失，即四神足；断除不生起信等（善法）的过失，即五根；断除信等（善法）衰弱的过失，即五力；断除见所断的见解等过失，即七菩提支；断除修所断的恶趣之过失，即八正道，这便是三十七菩提分法。其界限是：这七类菩提分法，按照分别说者的观点，在资粮道有暖位，顶位，忍位，世第一位，在修道和见道中依次各有一个。大乘认为在资粮道中有三类，在加行道中有两类，在见道和修道中依次各有一个。具有十八不共法，因此成为声闻、缘觉、菩萨等圣者的君王。这十八种是：身无失误。