Chinese
能够示现充满诸佛之身的等等，是于信解自在；能够散布大菩提之化身，是于愿力自在；对于种种所化之境，能于一时示现种种神变，是于神变自在；对于一切所知无碍了知的智慧自在；精通一切佛法的词句和意义，是于佛法自在。持明之门是：不失念，不散乱分别，智慧不愚昧，显现智慧。以及通达诸法之词句种种差别等等。十力是：月称说：知处非处智力，如是业异熟智，种种胜解心领会，种种界智力，如是胜劣根，知及一切行，静虑解脱等持及，等至等智力，宿住随念知，如是死生智，诸漏尽智力，此等即是十力。四无畏是：我现证菩提，如是承诺了知诸法自性，因无与法相符的争论者，对于圆满证悟无所畏惧；对于二障所摄的一切应断之法，此未断除，因无与法相符的争论者，对于宣说障碍之法无所畏惧；了知基与道等，对于解脱和遍知的决定生起之道宣说无所畏惧；宣说此道亦不能决定生起，因无与法相符的争论者，对于宣说决定生起之道无所畏惧；承诺一切烦恼已尽，对于此烦恼未尽，因无与法相符的争论者，对于圆满断证无所畏惧。四种别别正知是：了知一切杂染和清净之法的界、名称和类别，是法别别正知；对于它们的自相和共相不愚昧，是义别别正知；因为是与所化之境相符的一切语，是词别别正知；以及自性
English
Being able to show the filling of the bodies of all Buddhas, etc., is being in control of faith; being able to spread the emanations of great enlightenment is being in control of aspiration; being able to show various miracles at once to various fields of those to be tamed is being in control of miracles; being in control of the wisdom of knowing all knowable things without obstruction; being skilled in all the words and meanings of the Dharma is being in control of the Dharma. The door of retention is: not losing mindfulness, not being distracted by thoughts, intelligence not being dull, manifesting wisdom. And knowing the various differences of the words of all dharmas, etc. The ten powers are: Chandrakirti said: The power of knowing what is and is not the case, likewise the wisdom of the maturation of actions, understanding various aspirations, the power of knowing various realms, likewise superior and inferior faculties, knowing and going in all ways, meditative absorption, liberation, samadhi, and the power of knowing equanimity, etc., knowing past lives, likewise the wisdom of death and birth, the power of knowing the exhaustion of all defilements, these are the ten powers. The four fearlessnesses are: I have attained complete enlightenment, thus promising to know the nature of all dharmas, because there is no opponent in accordance with the Dharma, there is no fear in perfect realization; for all that should be abandoned, included in the two obscurations, this has not been abandoned, because there is no opponent in accordance with the Dharma, there is no fear in teaching the Dharma of obstacles; knowing the basis and the path, etc., there is no fear in teaching the path of definite arising of liberation and omniscience; even if this path is taught, it cannot definitely arise, because there is no opponent in accordance with the Dharma, there is no fear in teaching the path of definite arising; promising that all defilements have been exhausted, for this defilement has not been exhausted, because there is no opponent in accordance with the Dharma, there is no fear in perfect abandonment. The four individual correct knowledges are: knowing the realms, names, and categories of all contaminated and purified dharmas is the individual correct knowledge of dharmas; not being ignorant of their own and common characteristics is the individual correct knowledge of meaning; because it is all speech that is in accordance with the field of those to be tamed, it is the individual correct knowledge of words; and self-nature
Chinese
通达一切差别智，无碍而入，故能如实了知各自之无畏。十八不共佛法者，弥旁贡布云：无有错乱与喧嚣，于所化无有失念，无有不住于等持之心，亦无有种种异想，无有未经观察之舍，欲、精进、忆念，智慧、解脱、解脱之，智慧见皆无退失。诸业皆以智慧为先导，于集合智慧无有障碍。如是十八此自性，乃导师之不共功德。如是。 顺便一提，身的相好和语的功德也应当宣说，略微缩减《报恩经》中所说之词而书写如下：足底平满，有千辐轮之纹。足跟圆满。手指纤长，指间有网相连。手足柔软。胫如鹿王伊尼耶般圆润而渐细。踝骨不外露。如榕树般身躯圆满。毛发向上生长，向右旋绕。身如纯金。后颈有丈光。皮肤柔软，无需尘垢沾染。七处充满。上半身如狮子。手臂圆润而渐细。锁骨丰满。上下半身分明。具足四十齿。牙齿排列整齐，颜色洁白。面颊如狮子般丰满。具足最胜之味觉。具足肉髻。舌头长而广。具足梵音。眼色如绀青色。眼如牛王般。具有白毫相。七处高广是：手足背各二，双肩，后颈，是为七处。八十随好是：若略摄经部之义，指甲呈铜色且有光泽，无有纵纹且高起，圆润丰满而纤细。脉络不外露，无有结节，踝骨不外露且平整。以善于威慑他人，故具狮子之步。
English
Having mastered all the distinctions of knowledge, entering without obstruction, therefore truly knowing the individual confidences. The eighteen unshared qualities of the Buddhas are: Mipham Gonpo said: 'There is no confusion or clamor, no loss of mindfulness towards those to be guided, no mind not abiding in equanimity, also no various perceptions, no unexamined abandonment, desire, diligence, mindfulness, wisdom, liberation, the wisdom of liberation, all visions are without loss. All actions are preceded by wisdom, in the aggregate there is no obscuration of wisdom. Thus these eighteen are the nature, the unshared qualities of the teacher.' So it is. Incidentally, the physical marks and qualities of speech should also be explained, slightly reducing the words spoken in the Sutra of Repaying Kindness and writing as follows: The soles of the feet are level and full, and have the pattern of a thousand-spoked wheel. The heels of the feet are round and full. The fingers are slender and long, and the spaces between them are connected by webs. The hands and feet are soft and supple. The shanks are round and tapering like those of the deer king Eneya. The ankles are not visible. The body is completely full like a banyan tree. The hairs grow upwards and curl to the right. The body is like pure gold. The back of the neck has a fathom of light. The skin is soft and smooth and does not need dust or dirt. The seven places are completely full. The upper body is like a lion. The arms are round and tapering. The collarbones are full. The upper and lower body are distinct. Having forty teeth. The teeth are well aligned and white in color. The cheeks are full like a lion. Having the best taste. Having a fleshy protuberance. The tongue is long and broad. Having the voice of Brahma. The color of the eyes is like dark blue. The eyes are like those of a king of cows. Having a white urṇa hair. The seven high places are: the backs of the hands and feet, two each, the two shoulders, the back of the neck, these are the seven places. The eighty minor marks are: If the meaning of the sutras is summarized, the nails are copper-colored and glossy, without ridges and raised, round, full and slender. The veins are not visible and without knots, the ankles are not visible and even. Being skilled at overwhelming others, therefore having the gait of a lion.
Chinese
行走如雄狮，行走如牛王，行走如大象趋向龙，行走如天鹅游于空，行走如善巧调伏众生的领头雁，向右旋转行走，行走时美观正直，行走时姿态优雅，身体如同擦拭干净一般，身形长短、粗细等比例匀称，身体洁净，柔软且完全清净，相好圆满，身体肢体宽广美好，步伐不疾不徐，匀称适中，双眼无垢清澈，青春焕发，毫无衰老之态，肌肉丰满紧实，四肢分明，目光清澈，身形圆润，腰部适中，身体不弯曲，身形高低适中，肚脐深陷且向右旋转，行为举止赏心悦目，行为端正，没有痣和胎记，手柔软且纹路清晰，从远处看也清晰深刻，修长，脸不过长，脸上显现出影像的倒影，嘴唇红润如宾巴果，舌头长而柔软，薄而红润，声音如雷鸣般悦耳动听，牙齿圆润、锋利、洁白，且柔软细腻。鼻梁高挺、端正、洁净。眼睛宽大，睫毛浓密，黑白分明，如莲花瓣般完美。眉毛修长、柔顺、光滑，眉毛整齐。手修长而舒展，耳朵匀称，诸根完好无损。前额开阔，宽广，头部如伞盖般舒展，头发如蜂般乌黑，紧密、柔顺、不缠结，不脱落，气味芬芳。心间有吉祥结，手掌和脚底有方形吉祥图案，手指等下方有七个向右旋转的卍字符号装饰。总之，所有众生的福德加在一起，也不及佛陀一根毫毛的功德。更何况佛陀的语言更为殊胜，因为世间所有众生在同一时刻提出各自相应的问题，
English
Walking like a lion, walking like a bull king, walking like an elephant approaching a dragon, walking like a swan swimming in the sky, walking like a skilled leader goose who tames sentient beings, walking turning to the right, walking beautifully and uprightly, walking with an elegant posture, the body is like being wiped clean, the body shape is proportional in length, thickness, etc., the body is clean, soft and completely pure, the marks are complete, the body limbs are wide and beautiful, the pace is neither fast nor slow, moderate and appropriate, the eyes are clear without impurity, youthful and without any signs of aging, the muscles are plump and firm, the limbs are distinct, the gaze is clear, the body shape is round, the waist is moderate, the body is not bent, the body shape is moderate in height, the navel is deep and rotates to the right, the behavior is pleasing to the eye, the behavior is upright, there are no moles or birthmarks, the hands are soft and the lines are clear, clear and deep from a distance, long, the face is not too long, the reflection of the image appears on the face, the lips are red like bimba fruit, the tongue is long and soft, thin and red, the voice is as pleasant and soft as thunder. The teeth are round, sharp, white, and soft and delicate. The nose is high, upright, and clean. The eyes are wide, the eyelashes are thick, the black and white are distinct, and they are as perfect as lotus petals. The eyebrows are long, smooth, shiny, and the hairs are even. The hands are long and stretched, the ears are symmetrical, and the senses are intact. The forehead is well-defined, broad, and the head is expanded like an umbrella. The hair is as black as a bee, dense, smooth, and not tangled, does not fall out, and smells fragrant. There is a auspicious knot in the heart, and there are square auspicious patterns on the palms and soles of the feet, and seven swastikas rotating to the right are decorated below the fingers and so on. In short, the merits of all sentient beings combined are not as great as the merit of a single hair of the Buddha. Moreover, the Buddha's speech is even more superior, because all sentient beings in the world ask their respective questions at the same time,
Chinese
即使询问无数的问题，也能用一个声音回答所有问题，而且能根据各自的想法理解，因此非常殊胜。也就是六十种语调的支分，是追随《二万颂》所说的，归纳起来讲，声音是柔软的，温和的，悦意的，合理的，清净的，无垢的，非常清晰的，悦耳的，适合的，因为辩论者无法驳倒所以是不可摧毁的，动听的，柔和的，不粗暴的，不野蛮的，非常调顺的，悦耳的，使身体平静的，使心灵平静的，使内心喜悦的，产生喜乐的，完全没有痛苦的，应该完全了解的，应该完全认识的，完全清楚的，令人愉快的，使无私的人感到高兴的，完全了解的，应该完全认识的，合乎逻辑的，相关的，没有缺陷的，如狮子的声音，如大象的叫声，如龙的雷鸣声，如乐器之王的声音，如乾闼婆的歌声，如迦陵频伽的鸣叫声，如梵天的声音，如商商鸟的声音，如天神之王的声音一样悦耳，如鼓声一般，不傲慢，不低劣，跟随所有声音的特征，没有偏差，没有遗漏，不沮丧，不虚弱，非常喜悦，普遍的，没有差别的，持续的，庄严的，使所有声音圆满，使所有感官满足，不被轻视，不变异，不仓促，普遍闻名，具备所有种类的殊胜，这就是六十种语调的支分。如此，色身的自性，如具足相好之海的所依，所依的智慧法性即是具足一切殊胜的法身。也就是，从法界清净大平等，作为一切身之法性的角度来说是自性身，从断证圆满，智慧的自性是三十七菩提分法之自性的角度来说是证悟智慧的法身。其中，初禅、二禅、三禅、四禅，即各自的四种根本。空无边处，识无边处，无所有处，非想非非想处。
English
Even when countless questions are asked, answering all of them with a single voice, and being able to understand according to each individual's intention, is extremely extraordinary. These are the sixty aspects of vocal melody. Following what is taught in the Twenty Thousand Verses, when summarized and explained, the voice is soft, gentle, pleasing, reasonable, pure, immaculate, very clear, delightful, appropriate, indestructible because debaters cannot refute it, melodious, subdued, not harsh, not barbaric, very disciplined, pleasing to the ear, calming to the body, calming to the mind, gladdening to the heart, generating joy and happiness, completely without suffering, to be fully known, to be fully understood, completely clear, delightful, making selfless ones rejoice, fully knowing, to be fully understood, logical, relevant, without defects, like the sound of a lion, like the roar of an elephant, like the thunder of a dragon, like the sound of the king of musical instruments, like the song of a Gandharva, like the call of a Kalaviṅka, like the voice of Brahma, like the sound of a Shangshang bird, as melodious as the voice of the king of gods, like the sound of a drum, not arrogant, not inferior, following all the characteristics of sound, without deviation, without omission, not disheartened, not weak, very joyful, pervasive, without difference, continuous, majestic, perfecting all sounds, satisfying all senses, not despised, immutable, not hasty, universally renowned, possessing all kinds of excellence—these are the sixty aspects of vocal melody. Thus, the nature of the form body, like a basis with an ocean of signs and marks, the wisdom nature that relies on it is the Dharmakāya possessing all perfections. That is, from the perspective of the pure great equality of the sphere of reality, acting as the Dharma nature of all bodies, it is the Svābhāvikakāya (Essence Body), and from the perspective of the perfection of abandonment and realization, the nature of wisdom is the nature of the thirty-seven factors of enlightenment, it is called the realization wisdom Dharmakāya. Among these, the first, second, third, and fourth dhyānas, are each of their four main bases. Infinite space, infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception.