Chinese
获得不存在之物。第二是作用：所谓“仙人”，是指在圆满佛的眷属的坛城中没有任何阻碍，即没有恐惧和畏惧。何时宣说为自他之义而宣说四圣谛之时。自他之义为何？应知之事物，即痛苦之谛的诸相，自己现量知晓，并令他人知晓；应断之集谛之事物，自己断除，并令他人断除；应依之道的诸事物，自己依止，并令他人依止；应得之无上、极清净之灭，自己获得，并令他人获得。第三是比喻：如兽王狮子在森林边际，恒时令诸兽无惧无畏地游行安住。同样，能仁狮子也在僧众中无惧地安住，不依赖于他，无所顾虑，安住于禅定而稳固，且因已摧毁极难断除之物，如狮子般具足圆满力量而安住。第三，不混杂有三：自己的体性、其作用、比喻。第一，以行为概括的六种：身无有大象和车乘等碰撞的错乱；语无有空洞发出巨响等的喧嚣；导师的心无有忘失过去之事的忆念衰退；恒时无有未入定的后得散乱之心；亦无有执着轮回涅槃为异体的各种分别念；对于所化众生的相续，不观察调伏之时是否成熟，便舍弃可调伏成熟之有情。如经中云：海中摩羯鱼所居之浪，或有时节过时之可能，然佛陀于应调伏之诸子，无有时节过时。如是。以证悟概括的六种：希求意义之欲和
English
Obtaining what does not exist. The second is the function: The so-called "sage" refers to being unobstructed in any mandala of the retinue of the complete Buddha, that is, without fear or apprehension. When is it said that the four noble truths are spoken for the sake of oneself and others? What is the meaning of self and other? The objects to be known, that is, all aspects of the truth of suffering, are known directly by oneself, and others are made to know them; all objects of the origin to be abandoned are abandoned by oneself, and others are made to abandon them; the objects of the path to be relied upon are relied upon by oneself, and others are made to rely upon them; the supreme and utterly pure cessation to be attained is attained by oneself, and others are made to attain it. The third is the analogy: Just as the lion, the king of beasts, always causes the animals to roam and dwell without fear or dread at the edge of the forest. Similarly, the lion, the powerful one, also dwells well in the midst of the Sangha without fear, not relying on others, without concern, abiding in samadhi and being stable, and because he has destroyed what is extremely difficult to abandon, he dwells like a lion endowed with perfect power. Third, the unmixed has three: one's own nature, its function, and the analogy. First, the six summarized by conduct: the body is free from the confusion of being struck by elephants and chariots, etc.; the speech is free from the clamor of emitting loud sounds in empty spaces, etc.; the mind of the teacher is free from the deterioration of memory, forgetting past events; there is no mind that is constantly distracted by post-meditation without being in equanimity; there are also no various discriminations that grasp samsara and nirvana as different entities; and with regard to the continuum of disciples, without examining whether the time for taming has arrived or not, they abandon sentient beings who can be tamed and matured. As it is said in the sutra: The waves in the ocean where the makara fish dwell, may sometimes pass their season, but the Buddha never misses the season for the sons to be tamed. So it is. The six summarized by realization: the desire to seek meaning and
Chinese
对于善事具有欢喜的精进，对于熟悉的意义不忘失的忆念，完全辨别的智慧，远离障碍的解脱，清净的智慧，解脱的智慧，以及观见，这些都是不会退失的。这里没有计数禅定不退失，是因为认为包含在没有不入定中。经中说，如果计数禅定，那么希求和精进被算作一个。还有一些地方，将这两者分开计数，而不计数忆念，是因为认为包含在没有忘失中。经庄严论中说，计数了忆念、禅定、希求和精进，而不计数解脱的智慧，是因为认为包含在没有退失解脱中。以事业所包括的三者是：以身示现神变，以语宣说佛法，以意入于禅定等等的事业，所有这些都是首先智慧显现，然后智慧随之而行，因此一切都为智慧所摄持。以智慧所包括的三者是：对于过去无始的时间，对于未来无尽的时间，以及对于现在时间的无量所知，智慧没有障碍地进入。总的来说，这些十八种功德是导师佛陀不与其他人相同的，是不共的功德。第二，作用是，被称为胜利者。如何呢？就是能够转动殊胜的圣法-轮，并且具有遍及一切有情的大悲心。在何处转动法-轮呢？在名为“有情”的所化眷属中。如何摧毁呢？就是无所畏惧地摧毁。从什么原因呢？就是依靠证悟不共的功德。这些是什么呢？就是上面所说的身体的错乱，语言的喧嚣，忘失过去，心意动摇，也就是没有入定，以及轮回和涅槃的差别之想，以及对于所化自然而然不观察的舍弃，这些在如实者那里是没有的。以及希求、精进和忆念完全清净，没有垢染的智慧，以及恒常，也就是永远。
English
Having joyful diligence in virtue, having mindfulness that does not forget familiar meanings, having wisdom that completely distinguishes, having liberation free from obscurations, pure wisdom, liberating wisdom, and seeing, these are without any loss. Here, not counting the non-loss of samadhi is considered to be included in not having non-absorption. The sutra says that if samadhi is counted, then aspiration and diligence are counted as one. Also, in some places, these two are counted separately, and mindfulness is not counted, because it is considered to be included in not forgetting. The Ornament of Sutras says that mindfulness, samadhi, aspiration, and diligence are counted, but the wisdom of liberation is not counted, because it is considered to be included in the non-loss of liberation. The three included by activity are: showing miracles with the body, teaching the Dharma with speech, and entering into samadhi with the mind, etc. All of these activities are such that wisdom manifests first, and then wisdom follows, so everything is grasped by wisdom. The three included by wisdom are: for the past endless time, for the future infinite time, and for the immeasurable knowable of the present time, wisdom enters without obstruction. In general, these eighteen are the qualities of the teacher Buddha that are not mixed with others, and are uncommon qualities. Secondly, the function is that he is called the Victorious One. How is it? It is that he is able to turn the great wheel of the sacred Dharma, and has great compassion that pervades all sentient beings. Where does he turn the wheel of Dharma? In the retinue of those to be tamed, called "sentient beings." How does he destroy? He destroys without fear. From what cause? It is based on realizing the uncommon qualities. What are these? These are the confusion of the body mentioned above, the clamor of speech, forgetting the past, the wavering of the mind, that is, not being in samadhi, and the thought of the difference between samsara and nirvana, and the abandonment of not naturally observing those to be tamed. These are not present in the Realized One. And aspiration, diligence, and mindfulness are completely pure, wisdom without defilement, and always, that is, forever.
Chinese
从束缚中彻底解脱，对于所有知识的意义都能亲眼目睹，从解脱的智慧中不会有任何缺失。无论做什么，都是身语意三业的一切事业，首先是智慧先行，然后是事后跟进。在过去等三时中，智慧无碍地确定知晓，因为广大的智慧遍及所知。这些功德是谁获得的呢？是诸佛获得的。第三，与比喻相结合：地等四大要素所具有的性质，无论是坚硬、潮湿、移动还是温暖，都不是虚空的性质。同样，虚空的特征，如无遮蔽、无阻碍等功德，在四大要素的形体中是没有的。同样，他人所具有的法，在佛的功德中是没有的；佛的功德之法，在他人那里是没有的。通过比喻也显得更加殊胜，因为地、火、水、风和虚空仅仅是要素，或者不是意识，这种相似性在世间是共通的。佛的功德不混杂的特性，即使是微尘在世间也是不共通的。第二，成熟的功德有两种：各自的体性和比喻的共同之处。第一点：脚安置得很好，像乌龟的腹部一样平坦；手掌和脚底有法轮的纹路，脚后跟饱满；脚踝不突出；手指和脚趾修长，除了拇指之外的其他手指之间有珍宝之网相连；皮肤非常柔软，像年轻的孩子一样充满活力；身体有四个踝骨在手和脚上，两个颈部的隆起，以及后脑勺，这七处是高耸的；小腿像艾娜鹿一样逐渐变细；秘密之处像大象或骏马一样隐藏在鞘中；上半身像狮子一样丰满而宽大；肩胛骨之间没有锁骨的凹陷，而是丰满的；手臂的头部是圆的，肩膀的隆起是美丽的；双手触及。
English
Having completely liberated from bondage, and directly seeing all the meanings of knowledge, there is no deficiency in the wisdom of liberation. Whatever is done, in all the activities of body, speech, and mind, wisdom goes first and then follows afterward. In the three times, such as the past, wisdom knows without obstruction, because vast wisdom pervades the knowable. Who has attained these qualities? The Buddhas have attained them. Third, combining with examples: The nature of the four elements, such as earth, whether it is hardness, wetness, movement, or warmth, is not the nature of space. Similarly, the characteristics of space, such as being without obscuration, without obstruction, and other qualities, are not present in the form of the four elements. Similarly, the qualities that others have are not present in the qualities of the Buddha; the qualities of the Buddha are not present in others. It is even more excellent through examples, because earth, fire, water, wind, and space are merely elements or not consciousness, this similarity is common in the world. The unmixed nature of the Buddha's qualities is not common even to a particle in the world. Second, there are two kinds of maturing qualities: their respective nature and the commonality of examples. First point: The feet are well-placed, flat like the belly of a tortoise; the palms of the hands and soles of the feet have wheel marks, and the heels are full; the ankles are not prominent; the fingers and toes are long, and between the fingers other than the thumb are connected by a net of jewels; the skin is very soft, full of vitality like a young child; the body has four ankle bones on the hands and feet, two neck humps, and the back of the head, these seven places are high; the calves gradually taper like an Ena deer; the secret place is hidden in the sheath like an elephant or a fine horse; the upper body is full and broad like a lion; there is no clavicular depression between the shoulder blades, but it is full; the head of the arms is round, and the shoulder hump is beautiful; the two hands reach.
Chinese
手柔软，形状圆润，没有高低和长短，手很长，不用弯曲也能到达膝盖；身体完全清净，具有一寻的光环；喉咙像无垢的海螺一样，具有三个层次；这些不是从彼岸度来的。脸颊像兽中之王狮子一样丰满；牙齿上面二十颗，下面二十颗，总共四十颗，上下数量相等；没有间隙，牙齿排列紧密；完全清净的牙齿均匀，没有长短和粗细；犬齿非常洁白，像海螺的碎片一样；舌头很长，能够覆盖自己的整个面部；具有无边无际、他人无法想象的味觉，即使食物没有味道，也会显现出一百种味道；发出像自生佛的迦陵频伽鸟的声音一样，悦耳动听，像梵天的声音一样美妙，并且传得很远；眼睛美丽，黑白分明；像乌巴拉花的瓣一样细长；像牛王的睫毛一样浓密、乌黑且不杂乱，面容美丽且无垢；眉间有白色的毫毛，拉开有一肘长，放下时像蛇蛋一样向右盘旋；头部具有比发际线高出自己四指的顶髻，像所有众生的头顶一样无法看见；皮肤没有尘土等污垢，清净且没有遮盖，所以很薄；颜色非常清澈，像金子的颜色一样；被称为最胜有情，圆满佛的毛发非常纤细柔软，每一根都向上生长，并向右盘旋；头发没有污垢，像珍贵的深蓝色一样黑亮；身体像完全舒展的榕树一样，能够完全覆盖自己的身高；普贤无与伦比，伟大的仙人，圆满的佛陀具有无贪之子的力量，极其坚硬的身体，这就是大丈夫相，具有伟大力量的身体，一切都非常美丽。这些
English
The hands are soft, round in shape, without height or length, and long, reaching the knees without bending; the body is completely pure, possessing a halo of one fathom; the throat is like a spotless conch, possessing three levels; these do not arise from the other shore. The cheeks are full like the king of beasts, the lion; the teeth are twenty above and twenty below, totaling forty, with equal numbers above and below; without gaps, the teeth are closely spaced; the completely pure teeth are even, without length or thickness; the canines are extremely white, like fragments of conch; the tongue is long, able to cover one's entire face; possessing limitless and immeasurable taste that others cannot imagine, even tasteless food appears to have a hundred flavors; emitting a sound like the kalaviṅka bird of the self-born Buddha, pleasing and melodious, like the voice of Brahma, and resounding far; the eyes are beautiful, with clear distinction between black and white; slender like the petals of the utpala flower; dense, black, and unmixed like the eyelashes of a bull king, the face is beautiful and without impurity; between the eyebrows is a white hair that, when pulled, is a cubit long, and when released, coils to the right like a snake's egg; the head possesses a crown that is four fingers higher than the hairline, invisible like the crown of all beings; the skin is without dirt or impurities, pure and uncovered, so it is thin; the color is extremely clear, like the color of gold; called the supreme sentient being, the hairs of the complete Buddha are extremely fine and soft, each growing upwards and coiling to the right; the hair is without impurity, black and lustrous like precious dark blue; the body is like a fully extended nyagrodha tree, able to completely cover one's height; Samantabhadra is unparalleled, the great sage, the complete Buddha possesses the strength of the son of non-attachment, an extremely solid body, this is the mark of a great man, a body of great power, everything is extremely beautiful. These