English
This is the difference between appearing and not appearing to others. Alternatively, if one thinks that one has attained the formless realm meditation, then it is easy, but if not, one must only maintain the concept of the formless realm. If one thinks that the inner appearance is form, if one has not attained the formless realm, then it is easy, but even if not, one should not manifest the formless realm, but only maintain the concept of form. Therefore, if one has attained the formless realm meditation, one relies on any meditative form, and if one has not attained the formless realm, it is considered that one relies on the fourth dhyana to practice overcoming. Freedom from afflictions is: The Shravaka's view of freedom from afflictions, The afflictions of humans are completely abandoned, In cities and so on, those afflictions, The Victorious One is free from afflictions that are permanently cut off. As it is said, when the Shravakas go to cities and so on, they examine with clairvoyance whether they will generate attachment, hatred, etc., by relying on others. If they determine that they will arise, they do not go there. However, when the Fully Enlightened Buddha considers this, he deliberately goes there, tames them through teaching the Dharma and performing miracles, and thus makes it possible to permanently cut off afflictions in their continuum. Knowing the desired place is: Shravakas, even if they want to know anything that is desired by the mind, first think, "I should know this matter," and then enter the ultimate meditation and know it through observation. The Buddha is: The Buddha knows the desired place, Spontaneously accomplished, free from attachment, Unobstructed, constantly abiding, Able to answer all questions. As it is said, spontaneously accomplished without relying on effort, free from attachment because of abandoning afflictive obscurations, unobstructed because of abandoning cognitive obscurations, constantly abiding because of the continuum is uninterrupted, all sentient beings of the three realms simultaneously ask questions in many different languages, and he can simultaneously answer truthfully in their own languages and thoughts, possessing these five excellent qualities. The five clairvoyances and the four analytical knowledges are the same as previously explained. The four kinds of complete purity are: Being master of taking birth, abiding, and abandoning, the support body is pure, being master of accomplishing and transforming forms, sounds, smells, tastes, tangible objects, etc., enjoyment is pure, the object is pure.
Chinese
并且，由于精通禅定而心清净，由于精通智慧而智慧完全清净。十力、十种力量、四无畏等同于前面所说。三种无守护是：身语意的所有行为自然善良，因此在所有行为中，不会因为担心被他人知道而需要隐藏的错误。三种忆念是：诸佛在说法时，有些人恭敬、尊重、专注地听法，但对此没有贪恋。还有些人不恭敬，没有尊重，也不专注地听法，但对此没有愤怒。还有些人恭敬地听法，有些人不恭敬地听法，但对此没有贪恋和嗔恨。不忘失的法性是：过去无数劫之前发生的事情，也能像现在一样不忘记地知晓。彻底摧毁习气是：声闻和缘觉阿罗汉们虽然断除了所有烦恼，但由于没有摧毁烦恼的习气，所以身语会有少许错误。诸佛彻底摧毁了所有习气，因此不会出现丝毫的错误行为。对众生的大悲心是：诸佛以大悲心在所有时间和方式中都关注所有众生，思考谁会兴盛，谁会衰败，谁会从恶道的痛苦中解脱出来，安置于天界和解脱之道以及安乐之中，谁应该从所有烦恼的束缚中解脱出来等等，每天三次、夜晚三次这样思考。十八不共法与前面所说相同。“一切种智”以及“和”字所包含的两种和三种智慧是：一切种智，一切道智，一切基智。其中第一个是：不混淆地知晓所有应知法的不同方面。第二个是：知晓声闻、缘觉、菩萨三道在胜义谛中无生，在世俗谛中具有因、体、果。第三个是：知晓作为基础的蕴、界、处都空无我。
English
And, because of mastering Samadhi, the mind is pure, and because of mastering wisdom, the wisdom is completely pure. The ten powers, ten strengths, and four fearlessnesses are the same as mentioned before. The three unguardednesses are: all actions of body, speech, and mind are naturally virtuous, so in all behaviors, there is no error that needs to be hidden for fear of being known by others. The three mindfulnesses are: when the Buddhas teach the Dharma, some people listen to the Dharma with reverence, respect, and attention, but they have no attachment to it. And some people are not respectful, have no respect, and do not listen to the Dharma attentively, but they have no anger towards it. And some people listen respectfully, some people do not listen respectfully, but they have no attachment or hatred towards it. The nature of not forgetting is: even things that happened countless eons ago are known without forgetting, just like now. Completely destroying habitual tendencies is: although the Shravakas and Pratyekabuddha Arhats have abandoned all defilements, they still have slight errors in body and speech due to not destroying the habitual tendencies of defilements. The Buddhas have completely destroyed all habitual tendencies, so not even a trace of misconduct or error occurs. The great compassion for beings is: the Buddhas, with great compassion, pay attention to all beings at all times and in all ways, thinking about who will prosper, who will decline, who will be liberated from the suffering of the lower realms and placed in the path of heaven and liberation and happiness, who should be liberated from all the bonds of defilements, etc., thinking in this way three times a day and three times a night. The eighteen unshared dharmas are the same as mentioned before. “All-knowingness” and the two included by the word “and” and the three knowledges are: all-knowingness, all-path-knowingness, and all-basis-knowingness. The first of these is: knowing the different aspects of all knowable dharmas without confusion. The second is: knowing that the three paths of Shravakas, Pratyekabuddhas, and Bodhisattvas are unborn in the ultimate truth, and in the conventional truth, they have cause, essence, and result. The third is: knowing that the aggregates, elements, and sources that are the basis are all empty of a self.
Chinese
是智慧。如是了知的二十一种智慧范畴中，十力，四无畏，十八不共法，三念住，三不护，永断习气，大悲等是唯有佛陀的功德。十自在和各自的四正知与菩萨们共同拥有。菩提分法、等至、解脱等是声闻、独觉、菩萨、佛陀一切的共同功德。这些声闻、独觉和菩萨的心续中，仅凭具有菩提分法等相，就以法权为重而安立为共同功德。如果以佛陀心续中存在的特殊功德为重，那么这二十一种范畴也都是佛陀的不共功德。对此，降伏和解脱等，首先是修习之法，最终也宣说了依靠等持而显现之法等，这是总的方面。而佛陀仅凭化身等，就能任运成就，不具备勤作所生的些微善根。所说的灭尽定，也只是考虑到能够入于灭尽，实际上圆满佛陀不可能入于灭尽。如是不可思议的功德种类是佛陀心续的证悟之法，因此证悟是智慧的法身。第三个是报身：经中说：‘三十二相与，八十随好之，体性为大乘，受用故报身。’因此，在色究竟天，显现于十地菩萨面前的佛陀色身，具有妙相和随好的体性，为了恒时受用大乘佛法，故为报身。三十二相中，分为三个十和两个，首先是：手足有轮相、龟背足，手足指间有网相连，手与足都柔软且具年轻的肤色，此身七处隆满，手指纤长。
English
is wisdom. Thus, among the twenty-one categories of wisdom that know in this way, the ten powers, four fearlessnesses, eighteen unshared qualities, three mindfulnesses, three unprotecteds, complete destruction of habitual tendencies, and great compassion are the qualities of the Buddhas alone. The ten powers and the four correct knowledges are shared with the Bodhisattvas. The aspects of enlightenment, meditative stabilizations, liberations, etc., are the shared qualities of all Shravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. These Shravakas, Pratyekabuddhas, and Bodhisattvas, in their mindstreams, rely on merely having the characteristics of the aspects of enlightenment, etc., and establish them as shared qualities by emphasizing the power of the Dharma. If we emphasize the power of the lineage by considering the special qualities present in the mindstream of the Buddhas, then all twenty-one categories are the unshared qualities of the Buddhas. Regarding this, the methods of subduing and liberation, etc., are first the methods of meditation, and ultimately, the methods of manifestation based on meditative stabilization are also explained, which is the general aspect. However, Buddhas accomplish spontaneously merely by desiring emanations, etc., and do not possess even the slightest virtue arising from effort. The stated attainment of cessation is also intended only to indicate the ability to enter cessation, but it is impossible for a fully enlightened Buddha to actually enter cessation. Such immeasurable categories of qualities are the Dharma of realization in the mindstream of the Buddhas, therefore realization is the Dharmakaya of wisdom. The third is the Sambhogakaya: It is said: 'The nature of the thirty-two marks and eighty minor marks is the Sambhogakaya of the Sage, for the sake of enjoying the Great Vehicle.' Therefore, the form body of the Buddha that appears to the tenth-level Bodhisattvas in Akanishta, possessing the nature of marks and minor marks, is the Sambhogakaya because it constantly enjoys only the Great Vehicle Dharma in a continuous cycle. Among the thirty-two major marks, there are three sets of ten and two. The first is: hands and feet have wheel marks, turtle-back feet, fingers and toes are connected by webs, hands and feet are soft and have youthful skin, this body has seven raised areas, and long fingers.
Chinese
脚后跟宽大，身躯高大端正。脚踝不显，毛发向上。这是说，如乌龟的脚，像乌龟的肚子一样，整个脚底平坦地放在地上，所以没有脚底的凹陷。七处高起是指，手脚的四处背面，两个肩胛骨上方，后颈，这七处没有凹陷，而是充满血肉而高起。脚踝不显是指，脚踝骨的突起不明显。毛发向上是指，所有毛发都向右旋转，毛尖向上。其他容易理解。第二个十相是：脚踝像艾内亚一样，手长而美。阴部的疣没入内部。皮肤是金色，皮肤薄。毛发一根根向右生长。面容庄严，以眉间毫毛装饰，上半身像狮子。此人的臂膀圆润，锁骨丰满。这些是。脚踝像艾内亚一样，艾内亚是指狮子夏尔巴，或八只脚，或是犀牛角门，一些经书中这样说。无论如何，脚的脚踝纤细而匀称。皮肤是金色是指，像没有杂质的黄金一样纯净明亮，不是指黄色。上半身像狮子是指，上半身发达。锁骨是指，左右肩胛骨之间，那里没有锁骨的凹陷，而是充满血肉。
English
The heels are broad, the body is tall and upright. The ankles are not visible, and the hairs point upwards. This means that, like a turtle's foot, the entire sole of the foot is placed flat on the ground like a turtle's belly, so there is no depression in the sole of the foot. The seven high points refer to the four backs of the hands and feet, the two above the shoulder blades, and the back of the neck. These seven places have no depressions, but are full of flesh and blood and are raised. Invisible ankles refer to the inconspicuous protrusion of the ankle bone. Hair pointing upwards means that all the hairs rotate to the right, with the tips pointing upwards. The rest is easy to understand. The second set of ten characteristics are: the ankles are like Aineya, the hands are long and beautiful. The wart of the genitals is submerged inside. The skin is golden, the skin is thin. The hairs grow one by one to the right. The face is dignified, decorated with the white hair between the eyebrows, and the upper body is like a lion. This person's arms are round, and the collarbones are full. These are. The ankles are like Aineya, Aineya refers to the lion Sherpa, or eight feet, or the rhinoceros horn gate, some scriptures say so. In any case, the ankles of the feet are slender and symmetrical. Golden skin means that it is as pure and bright as gold without impurities, not that it is yellow. The upper body is like a lion, which means that the upper body is developed. The collarbone refers to the area between the left and right shoulder blades, where there is no depression of the collarbone, but it is full of flesh and blood.