Chinese
臂长丰满且匀称， 断除一切过失， 额头开阔平整， 宽广且头颅饱满， 发色如蜂般乌黑， 浓密柔顺不缠结， 不脱落且气味芬芳， 令人心神荡漾， 吉祥图案与吉祥物， 是佛陀妙好的特征。 圆满报身已述竟。 化身之阐述： 此二者之阐述，乃于示现化身事业之经中，以超离世间之法布施之摄集事物本身而示现，故最初未宣说。何为化身耶？无论存续几何， 恒常利益众生者， 此身即是能仁之， 化身永不间断也。 如是利益众生之， 事业亦恒常不绝。 如是宣说。 法身之事业阐述： 因此，自此之后，获得果位一切圆满之法身，于轮回存续期间，于十方世界之诸佛刹土中，以化身任运成就且恒常不断地，以进入利益众生各种事业之方式，行持周遍安住之事业。世尊如梦幻般无有实体，以及无实体之自性，对于自身体性之空性诸法，如何安立善与非善，世间与超世间等等之提问，乃为安立彼等事业之义。且善现，具足闻法之凡夫亦不缘取梦境，从不执著轮回之梦境开始，亦不缘取所见之梦境，乃为对从梦中醒来之补特伽罗之意趣，以及对于阿罗汉正等觉佛陀不具彼等之宣说，乃为开示所提问之答复，如次第一般，乃为知晓烦恼与所知二障之对治不缘取之义，以及对于苦行者之法难以安立乃为稀有之宣说。
English
Arms long, full, and harmonious, Completely free from defects, A forehead well-formed and smooth, Broad, with a full head, Hair as black as a bee, Thick, soft, and untangled, Not falling out, with a fragrant scent, Captivating the mind of beings, Emblems of glory and auspiciousness, Are considered excellent signs of the Buddha. The Sambhogakaya has been explained. Explanation of the Nirmanakaya: The explanation of these two is shown in the sutra that demonstrates the activity of the Nirmanakaya, through the very substance of the collection of the Dharma's generosity that transcends the world. Therefore, it was not spoken of at first. What is the Nirmanakaya? As long as existence lasts, Whatever benefits beings in various ways, That body which constantly acts, Is the Nirmanakaya of the Sage, never ceasing. Likewise, for beings as long as this exists, Its activity is also considered unceasing. Thus it is said. Explanation of the Dharmakaya's Activity: Therefore, from this point onward, having obtained the Dharmakaya, which is the state of fruition, completely and perfectly fulfilled in every way, for as long as samsara exists, in all the realms of the ten directions, the emanations spontaneously accomplish and continuously, without interruption, engage in various activities that benefit sentient beings, through which the activities of abiding everywhere are performed. The Blessed One, like a dream, is without substance, and the very nature of non-substance, how are virtues, non-virtues, mundane and supramundane, and so forth, established in relation to the empty dharmas of one's own characteristics? The question is about the meaning of closely arranging those activities. And Rabjor, even a childish ordinary person endowed with hearing does not perceive dreams, starting from not focusing on the dreams of samsara, and also not focusing on seeing dreams, which is the intention for the person who wakes up from the dream, and the statement that Arhats, perfectly enlightened Buddhas, do not possess them, is to show the answer to the question. In order, it is the meaning of knowing that the antidotes to the afflictions and the obscurations of knowledge are not closely perceived, and whatever is said about the difficulty of establishing the dharmas of those who practice austerities is itself a great wonder.
Chinese
是。像这样，此的业也是，轮回存在多久也不会停止。又问，法身的利生事业有多少种呢？是使众生寂静之业，以及将所化引入四摄，以及使一切烦恼都完全清净的证悟，以及如实地利益有情，以及六度，以及成佛之道和自性，空性以及二元对立的止息，无相和无缘，以及使有情完全成熟，以及菩萨道，以及遣除显现的执着，以及获得菩提和清净的佛刹，以及决定，以及无量众生之利益，以及依止佛等功德，以及菩提分法的诸业，不虚耗和见真，以及舍弃颠倒，以及彼无有基础之理，以及完全清净和积聚，以及于有为无为法，完全不认识差别，以及安置于涅槃，此乃法身之利生事业，认为有二十七种。如是说。其中，使众生寂静之利生事业是以五趣来涵盖的，因为对于地狱道的寂静利生事业，世尊说：善现，我以佛眼观之，十方世界中，菩萨摩诃萨们，为了利益地狱的众生，发愿往生到大地狱中，从那里救度众生，以三乘之法，次第令其脱离痛苦，直到证得涅槃。以及十方世界中，为了畜生道的众生，以舍身等方式，行持畜生道寂静之利生事业。同样，断除饿鬼道的痛苦，是行持阎罗世界寂静之利生事业。以及在欲界中，对乐于享乐的六欲天宣说佛法，次第以三乘之法令其证得涅槃。以及断除梵天众生的邪见，是行持天道寂静之利生事业。善现，我以佛眼观世间，菩萨们是人
English
Yes. Like this, this activity of this also, will not cease as long as samsara exists. Furthermore, how many kinds of activities of the Dharmakaya are there? They are the activity of pacifying beings, and leading those to be tamed into the four means of gathering, and the realization of completely purifying all defilements, and benefiting sentient beings as they are, and the six perfections, and the path to Buddhahood and by nature, emptiness and the cessation of duality, signlessness and objectlessness, and completely ripening embodied beings, and the path of the Bodhisattva, and reversing manifest clinging, and attaining enlightenment and the pure Buddha-fields, and certainty, and the immeasurable benefit of sentient beings, and qualities such as relying on the Buddha, and the activities of the limbs of enlightenment, not wasting and seeing the truth, and abandoning what is inverted, and the way that it has no basis, and complete purification and accumulation, and on conditioned and unconditioned phenomena, completely not knowing the difference, and establishing in Nirvana, this is the activity of the Dharmakaya, it is considered to be twenty-seven kinds. Thus it is said. Among them, the activity of pacifying beings is encompassed by the five realms, because for the peaceful activity of the hell realm, the Blessed One said: Subhuti, when I see with the eye of a Buddha, in the realms of the ten directions, Bodhisattva Mahasattvas, wishing to go to the great hells of sentient beings, starting from the fact that those sentient beings are liberated from there, they gradually bring the end of suffering by the three vehicles until they see Nirvana. And in the realms of the ten directions, for the sake of the sentient beings of the animal realm, by giving up oneself, etc., the peaceful activity of the animal realm is carried out. Similarly, cutting off the suffering of the realm of the pretas, is carrying out the peaceful activity of the suffering of the realm of Yama. And in the desire realm, the six classes of gods who enjoy pleasure are taught the Dharma, and gradually they attain Nirvana by the three vehicles. And separating from the views of the Brahmins is the peaceful activity of the god realm. Subhuti, when I see the world with the eye of a Buddha, Bodhisattvas are human
Chinese
从“以四摄事摄持”开始，直到“获得广大利益众生的遍知，这被认为是圣法的果实”为止，这段话是关于人类走向和平的活动，以及如果菩萨也能使众生获得遍知，那么佛和菩萨之间就没有区别的争论，因为两者所做的事情是一样的，区别在于是否显现。因此，通过承认这种区别来回答问题。将四摄事应用于：十方世界的众生，布施，爱语，利行，同事，以及追随空性，直到成为奇妙的法性为止。将烦恼和清净的理解应用于：须菩提，此外，大菩萨们这样教导其他的菩萨们，这样跟随指示，从“精通文字显现的词语”开始，详细地回答了包括辩论在内的问题，以及如来 以化身为例证，说明一切法既不束缚也不解脱，不住的瑜伽以及对一切圣者不满意，直到从法界、真如和真实的边际也不退转为止，这段话表达了不退转。以非他之想，如果从法界等不退转，那么法界之外的色也是其他的吗？这样询问一切法是否与法界等不同，从而推导出从色等也不退转，以及显示烦恼和清净的自性之义。须菩提，以世俗谛为衡量标准，从而进行分别。如果对果的分别只是世俗的，而不是胜义的，那么凡夫的出生
English
Starting from "holding with the four objects of collection," up to "obtaining the omniscience of greatly benefiting beings, this is said to be the fruit of the holy Dharma," this passage is about the activities of humans towards peace, and the argument that if Bodhisattvas can also enable beings to attain omniscience, then there is no difference between Buddhas and Bodhisattvas, because what both do is the same, the difference being whether or not they manifest. Therefore, the question is answered by acknowledging this difference. Applying the four objects of collection to: beings in the ten directions of the world, generosity, loving speech, beneficial action, acting in accordance with the Dharma, and following emptiness, until it becomes the wonderful nature of Dharma. Applying the understanding of affliction and purification to: Subhuti, furthermore, great Bodhisattvas teach other Bodhisattvas in this way, following the instructions in this way, starting from "being skilled in the words that manifest letters," answering in detail the questions including debates, and the Tathagata Using the example of manifestation, it explains that all dharmas are neither bound nor liberated, the yoga of non-abiding, and dissatisfaction with all noble beings, until there is no turning back from the realm of Dharma, Suchness, and the ultimate limit of reality, this passage expresses non-retrogression. With the thought of non-otherness, if there is no turning back from the realm of Dharma, etc., then is form other than the realm of Dharma? Asking in this way whether all dharmas are different from the realm of Dharma, etc., thereby inferring that there is no turning back from form, etc., and showing the meaning of the nature of affliction and purification. Subhuti, using conventional truth as the measure, thereby distinguishing. If the distinction of the fruit is only conventional and not ultimate, then the birth of ordinary people
Chinese
如果一切都归于入流等事物，并且从没有完全理解这些事物的二谛的回答开始，通过将有为和无为的界限彻底划分来安立果，直到“是这样”为止，从而对染污和清净进行区分；如果不划分法界，那么断除三种结就是初果，减弱贪欲和嗔恨就是一来果，断除与下分相应的五种结就是不来果，断除与上分相应的五种结如何成为阿罗汉果呢？从“是这样”到“广大的菩提”为止，因为果没有差别而提问；在什么时候，以一刹那证悟一切法，从以如来化身为例证到证悟法的体性为止，以此回答；询问证悟法的体性本身；以如来化身为例证来回答；如同化身没有染污和清净一样，很好地证悟了无实体的法，并且因为一切法都如化身一样，所以见到如幻之法是菩萨的行为；如果这样，那么为了众生而努力就变得没有意义，并且众生自己没有这样理解，所以所说的是具有果的。同样，对于之后的行为，也应该像经部一样广泛地讲述辩论、回答和连接从一个到另一个的陈述，我只是为了避免书籍繁多的过失而做了总结。如同我一样将众生安置于利益之中，以魔术师的比喻，在发心、修行和获得的最初和最后阶段，因为法界不变，所以像自己一样证悟一切众生的利益，因此其他众生也是正确的。
English
If everything is attributed to things like entering the stream, and starting from the answer of not fully understanding the two truths of these things, by thoroughly dividing the realms of conditioned and unconditioned to establish the fruit, until "it is so," thereby distinguishing defilement and purification; if the realm of phenomena is not divided, then abandoning the three bonds is the first fruit, weakening desire and hatred is the once-returner fruit, abandoning the five bonds corresponding to the lower part is the non-returner fruit, how can abandoning the five bonds corresponding to the upper part become the Arhat fruit? From "it is so" to "vast Bodhi," because the fruit has no difference, the question is asked; at what time, with one instant, is all Dharma realized, from exemplifying the emanation of the Tathagata to realizing the nature of Dharma, with this the answer is given; inquiring about the realization of the nature of Dharma itself; answering with the example of the emanation of the Tathagata; just as the emanation has no defilement and purification, the Dharma without substance is well realized, and because all Dharma is like an emanation, seeing the illusory Dharma is the action of a Bodhisattva; if so, then striving for the sake of sentient beings becomes meaningless, and sentient beings themselves do not understand it in this way, so what is said is with fruit. Similarly, for the subsequent actions, the debate, answers, and connections from one to another should be extensively narrated like the Sutra, I have only summarized it to avoid the fault of numerous books. Placing sentient beings in benefit as I am, with the metaphor of a magician, in the initial and final stages of generating the mind, practicing, and attaining, because the realm of phenomena does not change, so like oneself, realizing the benefit of all sentient beings, therefore other beings are also correct.