English
He possesses conduct that does not understand things like being intoxicated by great intoxication. When the time comes to tame those to be tamed, without even a moment's delay, he always has the meaning of the supreme Buddha's deeds without abandoning them, and he does not forget what exists. The four completely pure ones are: taking a body, or abiding as desired by blessing the activities of life, or abandoning them at the time, which is the completely pure basis; transforming and changing as desired, which is the completely pure object; mastering the limitless doors of samadhi, which is the completely pure mind; and completely holding all the doors of dharani, which is the completely pure wisdom. These are the four: the dharani of words, the dharani of meaning, the dharani of obtaining forbearance, and the dharani of mantras. For bodhisattvas who have not generated the mind of enlightenment, he causes them to generate it, and he acts as a father by means of increasing what has already been generated. This is also because he himself has perfected the thirty-seven factors of enlightenment, and he generates them in others as well. These thirty-seven factors are divided into seven categories, of which four are fundamental. Their substance or essence is: faith, diligence, mindfulness, wisdom, samadhi, equanimity, joy, discrimination, discipline, and extreme pliancy, as explained in the Treasury. Their definition is: the knowledge that ceases and does not arise is enlightenment, and because it is the cause of enlightenment, it is in accordance with the factors of enlightenment. Their divisions are: abandoning the fault of not being skilled in the characteristics of the basis of things, which are the four mindfulnesses; abandoning the fault of laziness, which are the four correct abandonments; abandoning the fault of the deterioration of samadhi due to dullness and agitation, which are the four legs of miraculous power; abandoning the fault of not generating faith and so on, which are the five faculties; abandoning the fault of the weakness of faith and so on, which are the five powers; abandoning the fault of views and so on that are to be abandoned by seeing, which are the seven branches of enlightenment; and abandoning the fault of bad rebirths that are to be abandoned by meditation, which are the eightfold noble path, these are the thirty-seven factors of enlightenment. Their boundaries are: these seven categories of factors of enlightenment, according to the views of the Vaibhashikas, each have one in the path of accumulation, warmth, peak, forbearance, and the best of dharmas, and one each in the path of meditation and the path of seeing. The Mahayana believes that there are three categories in the path of accumulation, two categories in the path of preparation, and one each in the path of seeing and the path of meditation. Because he possesses the eighteen unshared dharmas, he acts as the king of the noble individuals such as hearers, solitary realizers, and bodhisattvas. These eighteen are: the body has no mistakes.
Chinese
并且为了远离贪恋和嗔恨而没有喧嚣，为了远离愚痴而没有随后的喧嚣，因此是无喧嚣。对于进入或适应禅定等，不会忘记讲经说法等事业，是无忘失。恒常处于等持的甚深禅定，获得殊胜，安住于无障蔽的禅定中。除了佛的加持，没有人能够看到佛的心，因此是无不定。一切法安住于平等性中，因此没有差别之想。修习道和智慧，具有智慧。因为没有超越世间，具有大平等舍，因此是不具个别观察的平等舍，这六种是被行为所涵盖的，因为是进入对境而区分的缘故。如来不是因为欲望而行，他的欲望是具有智慧先导的对一切善法的欲望，即慈悲、讲经说法、调伏众生、使众生完全成熟、极度寂静、使众生正确地领受菩提、不中断三宝的种姓，对于这些没有欲望退失。为了一个应调伏的众生，经过如恒河沙数佛土而行，对于调伏对象没有疲倦，不舍弃应调伏者的精进，或者不厌倦于劫，如果有听法者，如来不进食，于劫中讲经说法，对于听法者具有无忘失的精进，因此是没有精进退失。对于观察众生的界，没有遗忘，因此是没有正念退失。如实显现法界大平等性，因此是没有等持退失。具有彻底了知一切法的无尽智慧，因此是没有智慧退失。远离对境的贪恋和对境之执着，具有圆满正等觉的解脱，因此是没有解脱退失，这六种是被证悟所涵盖的，因为对境是智慧的自性。于三时中，断除烦恼障故无贪恋，断除所知障故无阻碍，具有这样的智慧，是三种不混杂的智慧。身语意的业。
English
And because of being free from attachment and hatred, there is no clamor, and because of being free from ignorance, there is no subsequent clamor, therefore it is without clamor. For entering or conforming to meditation, etc., there is no forgetting of activities such as teaching the Dharma, etc., it is without forgetfulness. Constantly abiding in the profound samadhi of equipoise, attaining excellence, and dwelling in meditation without obscurations. Except for the blessings of the Buddhas, no one can see the mind of the Buddha, therefore it is without non-equipoise. Because all dharmas abide in equality, there is no perception of difference. Cultivating the path and wisdom, possessing wisdom. Because it is not beyond the world, possessing great equanimity, therefore it is without unexamined equanimity, these six are encompassed by conduct, because they are distinguished by entering objects. The Tathagata does not go because of desire, but his desire is the desire for all virtuous dharmas preceded by wisdom, namely, loving-kindness, compassion, teaching the Dharma, subduing beings, completely maturing beings, extreme solitude, causing beings to correctly grasp enlightenment, and not cutting off the lineage of the Three Jewels, for these there is no decline of desire. For the sake of one being to be tamed, passing through Buddha-fields as numerous as the sands of the Ganges, there is no weariness in going, the diligence of not abandoning those to be tamed, or not being weary of kalpas, if there are listeners of the Dharma, the Tathagata does not eat food, but teaches the Dharma for kalpas, possessing unfailing diligence for the listeners of the Dharma, therefore there is no decline of diligence. Because there is no forgetting in observing the realms of beings, therefore there is no decline of mindfulness. Because the great equality of the realm of Dharma is manifested as it is, therefore there is no decline of samadhi. Possessing infinite wisdom that thoroughly knows all dharmas, therefore there is no decline of wisdom. Being free from attachment to objects and all grasping of objects, possessing the liberation of perfect complete enlightenment, therefore there is no decline of liberation, these six are encompassed by realization, because objects are the nature of wisdom. In the three times, having abandoned the afflictive obscurations, there is no attachment, and having abandoned the cognitive obscurations, there is no obstruction, possessing such wisdom, these are the three unmixed wisdoms. The activities of body, speech, and mind.
Chinese
所有事业中，以因的意乐方式，智慧先导；以时的意乐方式，智慧随后，这是三种不混杂的事业。这十八种是根据圣者《总持自在王请问经》的意旨所说，该经中将如来的事业分为三十二种。其分法是：首先是身无错乱，身的事业无错乱有五种，即具有极其美妙的四种行为；进入城镇等地时，脚底不触地，显现具有千辐轮的莲花；脚被旁生触及时，七日内具有所触的安乐，死后转生为天人；身体被四指宽的法衣稍微触及，大风也无法吹动；身体的光芒使无间地狱的众生感到安乐。语的事业无错乱有五种，即说话时特别殊胜，适时而语；说话的本体殊胜，说真实语和正确语；说话的特点殊胜，具有极其确定的词语，使一切众生满足的词语，不可违逆的词语，以及用意义、词语和结果装饰的词语；说话的原因殊胜，如其所说而行；说话的作用殊胜，瞬间的表达使一切众生的想法都得到满足。意的事业无错乱有五种，即不舍弃等持的处所，做一切佛的事业，但心不散乱于此，对一切法无有贪执和障碍，进入智慧的见地。在这十五种的基础上，加上其他的归纳，就变成了三十二种事业。以无烦恼的等持，显示了断除一切众生烦恼的种子和习气的方法，从而使他们永远从一切忧愁或痛苦中解脱，或者超越，成为前往寂静安乐之城的具有三种种姓之人的导师。声闻的无烦恼仅仅是不做他人烦恼产生的因缘，而佛陀是
English
In all activities, wisdom precedes as the intention of the cause, and wisdom follows as the intention of the time; these are the three unmixed activities. These eighteen are explained according to the intention of the Sutra Requested by the Noble King of Dharani Empowerment, and in that sutra, the activities of the Tathagata are divided into thirty-two. The way to divide them is: first, the body is without error, and there are five bodily activities without error, namely: having four extremely beautiful conducts; when entering and emerging from towns, etc., the soles of the feet do not touch the ground, and a lotus with a thousand-spoked wheel appears; if a sentient being touches the feet, they will have the bliss of touch for seven days and be reborn as a god after death; the body is slightly touched by a Dharma robe of about four fingers wide, but even a great wind cannot turn it back; and the light of the body makes sentient beings in the Avici hell happy. There are five speech activities without error, namely: speaking at the right time, which is particularly superior when speaking; the essence of speech is superior, speaking truthfully and correctly; the characteristics of speech are superior, having extremely certain words, words that satisfy all sentient beings, words that cannot be reversed, and words adorned with meaning, words, and results; the cause of speech is superior, acting as it is said; and the function of speech is superior, the momentary expression satisfies the thoughts of all sentient beings. There are five mind activities without error, namely: not abandoning the state of samadhi, doing all the activities of the Buddha, but not letting the mind wander there, without attachment or obstruction to all dharmas, and entering the vision of wisdom. On top of these fifteen, adding the others that are summarized, it becomes thirty-two activities. With the samadhi without afflictions, he shows the method of destroying the seeds and habitual tendencies of the afflictions of all sentient beings, thereby liberating them forever from all sorrow or suffering, or transcending them, and becoming a wise guide for those of the three lineages who go to the city of peace and bliss. The absence of afflictions of the Shravakas is only that they do not create the causes for the arising of afflictions in others, while the Buddha is
Chinese
特意前往烦恼者面前，断除烦恼之流。对于无边智慧的心之功德，具有如所有尽所有一切的无量见之智慧。也就是一切种智与眼和神通的形态存在，其中一切种智有三种：了悟蕴等一切法非人我，是为一切所知之智；了知声闻、独觉、菩萨三道在世俗中不混杂，于胜义中证悟无生，是为一切道之智；了知所知境的边际，是为一切种智。五眼是：见到世间界一切细微粗大的色法是肉眼；由善业成熟所生，知晓众生如此的死亡、转移、投生是天眼；见到经论证悟的一切法是法眼；见到二无我的法性是慧眼；见到一切众生安住于佛的近取是佛眼。六神通是：神变神通的自性，示现化现和转变的各种神变，作用是前往所化众生面前。他心智神通的自性，知晓其他众生的心行于善、不善、无记中的哪一种，作用是了知所化众生的心之行为。天耳神通的自性，听闻世间界所有有声无声、大小的声音，作用是以所化众生的本音宣说佛法。宿命随念神通的自性，知晓自己和他人的诸多世，作用是示现从前际而来。天眼神通的自性，知晓死亡、转移、投生，作用是令他人知晓前往后际。漏尽神通的自性，知晓解脱道及其果，作用是善巧教导三种出离道。这些神通的因中，引业之因是：《宝鬘论》中说，向佛塔供奉灯鬘，给予众生消除黑暗之物，就能获得天眼等等。成办之因是所依。