English
Because of softening the tongue through taming, and possessing a collection of subtle qualities, the tongue is extremely thin; because the Dharma and discipline of those with attachment are difficult to fathom for those to be tamed, the gaze is extremely red; because of not possessing slowness like the roar of an elephant and a dragon, possessing the sound of a dragon's voice; because of having disciples who speak sweetly and gently, the speech is sweet and gentle; because of transcending all conditioned combinations, the teeth are round; because of taming sharp individuals, the teeth are sharp; because the Dharma and discipline are extremely white, the teeth are extremely white; because of abiding in an equal place, the teeth are equal; because of teaching the Dharma of gradual realization, the teeth are subtly fine; because of entering the great mountain of wisdom, the nose is high; because of having pure individuals to be tamed, the nose is supremely pure; because of possessing the vast Dharma of the Buddha, the eyes are long and wide; because of accumulating a vast assembly of sentient beings, the eyelashes are dense; because of being pleasing to gods, demigods, and excellent young women, the eyes are like lotus petals; because of constantly gazing at vastness, the eyebrows are long; because of being skilled in taming with gentleness, the eyebrows are gentle; because of taming oily individuals with the oil of virtue, the eyebrows are smooth; because of knowing all faults, the hairs of the eyebrows are even; because of possessing vast and meaningful Dharma, the earlobes are long and well-developed; because of conquering the stream of afflictions, the ears are equal; because of taming the equal minds of sentient beings, the ears have abandoned the impairment of the senses, and because all aspects of seeing are purified, the forehead is well-opened and flat; because of extremely well taming opponents, the forehead is open and wide; because of fulfilling pure aspirations, the crown of the head is full; because of repelling the bees of the region, the hair is black like bees; because of exhausting the latent tendencies to be abandoned by seeing and meditation, the hair is dense; because of comprehending the essence of the teachings with a gentle mind, the hair is soft; because of constantly possessing an undisturbed mind, the hair is not tangled; because of being free from harsh speech, the hair does not fall out, that is, it is not rough; because of harmonizing beings with the incense flowers of the limbs of enlightenment, the hair is fragrant and captivating to the minds of men.
Chinese
作为，诸佛薄伽梵以手足上具有吉祥旋和吉祥、喜悦、雍仲（卍）回旋纹为庄严，经中认为这些是佛的八十种随好。现在讲述第三身，即化身。如是，诸佛、菩萨、声闻、独觉等各种化身，在轮回存在期间，对于一切有情众生，应以何种方式调伏，即以该方式示现，同时成办暂时和究竟的各种利益，此乃是胜者的二种色身中的化身。现在讲述第四，即事业。身语意的一切事业，皆为成办有情众生的利益而任运成就，此乃是事业。如是，各种化身于轮回存在期间，同时成办利他之事，同样，直至轮回存在期间，此胜者的身语意之事业，被认为是恒常不断的。此处分为二十七种进行讲述，如下：在此，安置于此，结合于此，缠绕于此，引导于此，劝勉于此，引入于此，教诫于此，应如是区分。对于恶趣和天界的众生，逐渐寂静，是妨碍三乘涅槃的事业；对于人类众生，安置于四摄事；安置于通达一切具足烦恼的清净法如幻；安置于有情众生的真实利益，即如所有性之义；安置于如幻的六度行；安置于佛道的一切种智；安置于了知一切法自性空；安置于通达一切法本初即已穷尽；虽然自性为空，但在进行法的分类时，不损害对世俗谛的假立名言的接受；安置于布施等的行为中，不缘三轮；对于有情众生
English
As, the Buddhas, the Bhagavat, are adorned with auspicious swirls, auspiciousness, joy, and Yungdrung (卍) swirling patterns on their hands and feet, these are considered in the sutras as the eighty minor marks of a Buddha. Now, the third body, the Nirmanakaya, will be explained. Thus, the various manifestations of Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, etc., for all sentient beings as long as samsara exists, in whatever way they should be tamed, they appear in that way, and simultaneously accomplish various benefits, both temporary and ultimate, this is the Nirmanakaya among the two Rupakayas of the Victorious One. Now, the fourth, which is activity, will be explained. All activities of body, speech, and mind are spontaneously accomplished solely for the benefit of sentient beings, this is activity. Thus, just as various Nirmanakayas simultaneously accomplish the benefit of others for as long as samsara exists, similarly, until samsara exists, the activity of body, speech, and mind of this Victorious One is considered to be constant and continuous. Here, it is divided into twenty-seven and explained as follows: Here, placing on that, joining to that, entwining on that, guiding to that, urging to that, introducing to that, instructing to that, should be distinguished as categories. For beings in the lower realms and the heavens, gradually pacifying, is the activity that hinders the Nirvana of the three vehicles; for human beings, placing on the four means of gathering; placing on realizing all defiled and purified dharmas as illusory; placing on the true benefit of sentient beings, which is the meaning of suchness; placing on the practice of the six paramitas which are like illusions; placing on the omniscient wisdom of the Buddha's path; placing on knowing all dharmas as being empty of inherent existence; placing on understanding that all dharmas are primordially exhausted; although inherently empty, when classifying dharmas, it does not harm the acceptance of conventional terms of worldly convention; placing on the practice of generosity etc., without focusing on the three spheres; for sentient beings
Chinese
将善根完全成熟安置，由于菩萨没有不需修学的法，故将一切法知为菩萨道安置，将众生于事物显现而执著的傲慢心遣除安置，菩萨不杂染的行持圆满直至以金刚喻定获得菩提安置，自性身语意之恶趣清净即是将佛刹清净安置，初发心后于菩萨的佛陀之蕴决定安置，菩萨成办无量众生之义安置，菩萨依止十方佛，承侍供养听法及神通的六度等功德安置，成就菩提之道布施等支分三轮体空之善根安置，佛陀所作之众生善根后来不被耗损且不堕轮回之业善皆安置于不耗损，将四圣谛见为平等性安置，将众生执著常乐我净之非真常乐我净之法为常乐我净的四颠倒舍弃安置，将彼颠倒之基或处所转变为无有事物之譬喻，一切法见为如梦安置，将清净一切法之平等性安置，将如幻之福德与智慧资粮安置，将有为与无为之平等性为何，彼胜义谛不完全了知差别安置，任何亦未造作之空性生起，彼无灭无异之寂灭安置之事业。如是，法身之事业功用方才所说之此时薄伽梵认为有二十七种差别。由《般若波罗蜜多教授论现观庄严论》以偈颂所作之释论《经部派》名为摘出要义者，<释迦比丘慧海>所著。
English
To establish the complete ripening of virtuous roots, and since there is no Dharma that a Bodhisattva does not need to study, to establish the understanding of all Dharmas as the path of a Bodhisattva, to establish the reversal of the arrogant mind of beings who are attached to things as they appear, to establish the attainment of Bodhi through the Vajra-like Samadhi after the completion of the Bodhisattva's unadulterated conduct, to establish the purification of the naturally occurring negative states of body, speech, and mind, which is to establish the pure Buddha-field, to establish the certainty of the Bodhisattva's Buddha-skandha after the initial generation of the mind, to establish the accomplishment of the immeasurable benefit of sentient beings by the Bodhisattva, to establish the Bodhisattva's reliance on the Buddhas of the ten directions, and the qualities such as service, offering, listening to the Dharma, and the six perfections of clairvoyance, to establish the path of attaining Bodhi, the generosity and other limbs, and the virtuous roots apart from the three wheels, to establish that the virtuous deeds of sentient beings done for the sake of the Buddha are not later wasted and that the virtuous actions that do not fall into Samsara are established as not being wasted, to establish the seeing of the four noble truths as equality, to establish the abandonment of the four inversions of sentient beings who grasp at the non-permanent, non-blissful, non-self, and non-pure Dharmas as permanent, blissful, self, and pure, to establish the seeing of all Dharmas as dreamlike, as an example of the absence of things that have become the basis or place of those inversions, to establish the equality of all Dharmas that are completely purified, to establish the accumulation of merit and wisdom like illusions, to establish the ultimate truth, which is the equality of conditioned and unconditioned phenomena, as not fully understanding the difference, to establish the activity of the unproduced emptiness arising, that is, the cessation of suffering that is without cessation and without difference. Thus, the activity and function of the Dharmakaya, which has just been explained, is considered by the Bhagavan to have twenty-seven distinctions in this instance. An extraction of the essential points from the commentary on the Prajnaparamita Upadesha Shastra Abhisamayalankara composed in verses, called the Sutra School, written by <Shakya Bhikshu Yeshe Gyatso>.
Chinese
吉祥！ 顶礼！吉祥！ 修心七义之传承上师祈请文。 能仁王位继承慈氏尊， 无著兄弟解脱二圣众， 具德静命善贤满增延， 大小库萨里金洲大师， 阿底峡与仲敦巴博多瓦， 基<色>拉<光芒青年>布巴与光<天>上师， 拉<然巴>定库<菩提宝>叔侄与功德吉祥， 德瓦巴与四教法称青年， 索南扎巴与胜子贤吉祥， 释迦索南青年慧与， 班钦法王根嘎秋竹巴， 至尊解脱胜者教理海之足。 皈处总集根本上师尊， 祈请修心传承诸上师， 慈悲菩提心生且增长， 舍弃转念祈请赐加持。 为饶增巴释迦索南故，若入阿罗汉功德智慧，堪布仁波切如是说。亦或加上曼喀拉楚臣华，青年嘉瓦，穆萨衮嘉，饶敦云丹华桑，衮嘎秋竹巴亦可。 达热那他造。 顶礼！ 三要义之传承上师祈请文。 那摩咕噜贝！ 大悲自在观世音菩萨， 天子慧贤化身之圣者， 成就至上得洛巴之足， 祈请垂念加持吾等。 五处精通班智达那若巴， 善知识瑜伽名为幻化身， 慈氏之化身至尊译师尊， 祈请垂念加持吾等。 彼之法子无等大勇士， 扬孜巴之名仁钦僧给足， 大阿罗汉功德智慧者， 祈请垂念加持吾等。 降隆巴之名智成青年称， 诀窍之宝藏具德列巴洛， 青年曲珠下劣众生之怙主， 祈请垂念。 文殊怙主成就勇士法王尊， 教理大海智慧嬉戏之海， 根本上师皈处众生之真身， 其他传承根本上师一切众， 祈请
English
Auspicious! Homage! Auspicious! A Prayer to the Lineage Gurus of the Seven Points of Mind Training. Lord of Sages, Regent Maitreya, The Unobstructed Brothers, the Two Classes of Liberators, Gunamati, Sangzang, Gangwa Pel, The Great and Small Kusali, Serlingpa, Atisha and Dromton, Potowa, Kyira Sherjung, Bupa and Ozer Lama, Lha Rampa, Dingkhu, the Two Nephews of Jangchub Bum, and Yonten Pal, Dewa Pal and Kawa Shyi Drak Jung, Sonam Drak and Gyalse Zangpo Pal, Shakya Sonam Jungnu Lodro, The Great Pandit Chöje Kunga Chokdrup, The Feet of Jetsun Drolchok, Ocean of Scripture and Reason. The Root Guru, Refuge of All Combined, I pray to all the Mind Training Lineages. May loving-kindness and compassion, bodhichitta, be perfected, And may I be blessed to have the ability to abandon and transform. For the sake of Rawö Shakya Sonam. The Abbot Rinpoche said that if you include Arhat Yonten Lodro, it will come. Alternatively, you can also include Mangkar Tsultrim Pal, Jungnu Gyal, Müse Kön Gyal, Raton Yonten Palzang, and Kunga Chokdrup. Composed by Taranatha. Homage! A Prayer to the Lineage Gurus of the Three Essential Points. Namo Guruve! Lord of Compassion, Avalokiteshvara, The Emanation of the Prince Lodrö Rinchen, The Feet of the One Renowned as Telopa, Who Attained Supreme Accomplishment, I pray, please bless my mind-stream. The Great Pandit Naropa, Learned in the Five Sciences, The Spiritual Friend, the Yogi Named Illusory Body, The Emanation of Maitreya, the Venerable Translator, I pray, please bless my mind-stream. The Incomparable Great Hero, His Son, The Feet of Rinchen Sengé, Renowned as Yangtsewa, To the Great Arhat Yonten Lodrö, I pray, please bless my mind-stream. The One Renowned as Changlungpa, Named Khedrup Shyönnu, The Holder of the Treasury of Instructions, the Excellent Legpai Lodrö, Shyönnu Chödrup, Protector of Inferior Beings, Father and Mother, I pray. The Lord of Dharma, Jampal Gönpo, Hero of Accomplishment, The Ocean of Scripture and Reason, the Ocean of Wisdom's Play, The Root Guru, the Actual Refuge of All, Furthermore, to all the Root and Lineage Gurus, I pray.