Chinese
由于调伏的缘故，眉毛是柔润的；由于总是能看到过失的缘故，眉毛的毛是平齐的；由于能最好地遣除损害的缘故，手是长而宽大的；由于从贪欲等的战场中彻底获胜的缘故，耳朵是平齐的；由于使一切有情相续不衰减的缘故，听觉器官是不衰减的；由于所有以观看所作的事都不能改变的缘故，额头是很好地舒展的；由于摧毁一切言说的缘故，额头的间隙是宽大的；由于圆满一切祈愿的殊胜的缘故，头顶是非常宽广的；由于彻底遮止对境的喜悦的缘故，头发像蜜蜂一样黑亮；由于舍弃了见道和修道所要断除的随眠的缘故，头发是浓密的；由于以柔和的智慧完全通晓教法的缘故，头发是柔顺的；由于心没有被贪欲等扰乱的缘故，头发是不缠结的；由于总是没有粗暴的语言的缘故，头发是不脱落的；由于散布菩提分的鲜花的缘故，头发是香气扑鼻的；由于在一切方面都变得美丽的缘故，手和脚以吉祥旋、吉祥结和雍仲（卍）缠绕所庄严。在那之后，为了对包括孩童在内的一切应调伏者成办如何相应的意义，而宣说了化身。颂曰：无论轮回存在多久，都能同时为众生带来各种利益的那个身，就是佛陀 непрерывным 化身。世尊释迦狮子等的形象，无论轮回存在多久，在一切世界中同时成办有情众生所希望的意义的身，由于是常有的缘故，就是诸佛的化身 непрерывным。像这样，无论是具有胜义谛和世俗谛特征的身，还是自性身，以及其他三种，即佛、菩萨和声闻等所行境的法身，以及报身和化身。
English
Due to the taming, the eyebrows are smooth; due to always seeing faults, the hairs of the eyebrows are even; due to best averting harm, the hands are long and broad; due to completely conquering the battlefield of desire and so on, the ears are even; due to making the continuum of all sentient beings not diminish, the auditory organ is not diminished; due to the fact that all actions done by seeing cannot be changed, the forehead is well-stretched; due to destroying all speech, the gap of the forehead is wide; due to perfecting all the excellence of aspirations, the head is very broad; due to completely preventing the joy of objects, the hair is as black as bees; due to abandoning the latent tendencies to be abandoned by seeing and meditating, the hair is thick; due to fully understanding the teachings with gentle wisdom, the hair is smooth; due to the mind not being disturbed by desire and so on, the hair is not tangled; due to always having no harsh words, the hair does not fall out; due to spreading the flowers of the limbs of enlightenment, the hair is fragrant; due to becoming beautiful in all aspects, the hands and feet are adorned with auspicious swastikas, auspicious knots, and intertwined yungdrungs (卍). After that, in order to accomplish all the meanings that are appropriate for all those to be tamed, including children, the emanation body is spoken of. Verse: As long as samsara exists, that body that simultaneously brings various benefits to beings is the Buddha's непрерывным emanation body. The form of the Blessed One Shakya Simha and so on, as long as samsara exists, in all realms of the world, the body that simultaneously accomplishes the desired meaning of sentient beings, due to being constant, is the emanation body of the Buddhas непрерывным. Thus, whether it is the body with the characteristics of ultimate truth and conventional truth, or the nature body, and the other three, namely the Dharmakaya, which is the object of Buddhas, Bodhisattvas, and Shravakas, and the Sambhogakaya and the Nirmanakaya.
Chinese
是三身。法性身和色身区分开来是二身，因此诸佛世尊的身是真实的三身。在那之后，宣说了诸身的直接和间接的特征之事业、果、事业。如是轮回存在多久，此 事业就不愿断绝。安置众生于寂静之事业，以及安置于四摄，以及完全烦恼之 清净之证悟，以及如所有众生之义之 义和六度，以及成佛之道和自性之 空性和二边尽，以及无表示和无所缘，以及有身者们之完全成熟，以及菩提萨埵之道，以及遣除显现执着，以及获得菩提和佛刹，清净和决定，以及无量众生之义，以及佛陀所依等功德，以及菩提分法之事业，不浪费和见真，以及颠倒之舍弃，以及其无有基础之方式，以及清净和积聚，以及有为无为法上，完全不知差别，以及安置于涅槃。法身之事业，认为有二十七种。如幻化身一般，依赖于所化众生各自的显现，从法身 自性的智慧之主所生起的事业，认为在轮回存在多久时就不会断绝。如此，首先是世间众生的想法完全清净，是善良的众生，另一种是安住于无有显现执着的特征，安置众生于极度寂静的事业。之后，是行为完全清净，布施等四摄事物，以及见解完全清净，听闻等知识，通过舍弃和接受完全烦恼和清净，而证悟，之后，是道路正确，以首先进入的特征，道路完全清净，随之生起等完全寂静的自性，以利他慈爱等的特征，以及自利之行为完全清净，三轮
English
are the three bodies. The Dharmata body and the Rupakaya are distinguished as two bodies, therefore the bodies of the Buddhas, the Blessed Ones, are truly spoken of as three bodies. After that, the activities, results, and deeds of the direct and indirect characteristics of the bodies are spoken of. Likewise, as long as samsara exists, this activity is not desired to be interrupted. Placing beings in the activity of peace, and placing them in the four means of attraction, and the complete defilements of realization of purification, and the meaning of the meaning of all sentient beings meaning and the six perfections, and the path to Buddhahood and the nature of emptiness and the exhaustion of the two extremes, and the absence of signs and the absence of objects, and the complete maturation of embodied beings, and the path of the Bodhisattva, and the removal of manifest clinging, and the attainment of Bodhi and the Buddha-field, purity and certainty, and the immeasurable meaning of sentient beings, and the qualities of the Buddha's support, etc., and the activities of the limbs of enlightenment, not wasting and seeing the truth, and the abandonment of perversion, and its groundless manner, and purification and accumulation, and on conditioned and unconditioned phenomena, completely not knowing the difference, and placing in Nirvana. The activity of the Dharmakaya, it is considered to be twenty-seven kinds. Just like the illusory body, relying on the appearances of each of the beings to be tamed, the activity arising from the lord of wisdom of the nature of the Dharmakaya is considered to be uninterrupted as long as samsara exists. Thus, first, the thoughts of worldly beings are completely pure, they are good beings, and the other is the characteristic of abiding without manifest clinging, placing beings in the activity of extreme peace. After that, the action is completely pure, the four objects of attraction such as generosity, and the view is completely pure, the knowledge of hearing, etc., through abandoning and accepting complete defilements and purification, and realizing, after that, the path is correct, with the characteristic of entering first, the path is completely pure, the nature of complete solitude such as arising after, with the characteristics of benefiting others, such as love, and the action of benefiting oneself is completely pure, the three circles.
Chinese
通过完全清净来善加区分的六度进行修习，以及自他利益的行为完全清净，是成佛的道路；观点完全清净，修习一切法自性空性；在此之后，依靠布施度，在第一地证悟法界周遍，通达无二之义；依靠戒律和忍辱度，在第二地和第三地了知一切法皆是假名安立；依靠精进、禅定和智慧度，在第四地、第五地和第六地，通过如实了知菩提分法、四谛和缘起，对一切法不执著于相；依靠方便度，在第七地成熟一切众生；依靠愿力度，在第八地获得声闻等不共的菩萨道；同样，通过如来藏的烦恼灭尽等，舍弃对一切法的显现执著，以及舍弃分别念等，以善巧方便获得近菩提并使佛土清净；在此之后，依靠成熟道的度，在第九地确定为圆满正等菩提之蕴；同样，成为说法者，行持无量众生之义；在此之后，依靠智慧度，在第十地安住于神通，前往一切世间界的佛陀处，承侍供养等功德；同样，殊胜道之体性，引导一切善法菩提之相，即菩提支；以名言相近的方式，业与果的联系微小而不虚耗；以如实之体性，如实证悟苦等四谛；以色等蕴无自性之性，彻底舍弃常等一切颠倒；道理即是如此。
English
Cultivating the six perfections, which are well distinguished by complete purity, and the actions of self and other benefit are completely pure, is the path to Buddhahood; the view is completely pure, cultivating the emptiness of all phenomena's own nature; after that, relying on the perfection of generosity, in the first ground, realizing the pervasiveness of the Dharma realm, and fully demonstrating the meaning of non-duality; relying on the perfection of ethics and patience, in the second and third grounds, knowing that all phenomena are nominally established; relying on the perfection of diligence, meditation, and wisdom, in the fourth, fifth, and sixth grounds, by truly knowing the Dharma of the Bodhi side, the four truths, and dependent origination, there is no attachment to the characteristics of all phenomena; relying on the perfection of means, in the seventh ground, maturing all sentient beings; relying on the perfection of strength, in the eighth ground, obtaining the path of the Bodhisattva, which is uncommon to the Shravakas and others; similarly, by the exhaustion of afflictions in the Tathagatagarbha, etc., abandoning the manifest attachment to all phenomena, and abandoning conceptual thoughts, etc., skillfully obtaining near-Bodhi and purifying the Buddha-field; after that, relying on the perfection of the maturing path, in the ninth ground, being determined as the accumulation of complete and perfect enlightenment; similarly, becoming a speaker of Dharma, performing the immeasurable meaning of sentient beings; after that, relying on the perfection of wisdom, in the tenth ground, abiding in supernormal knowledge, going to the Buddhas in all realms of the world, and the merits of serving and honoring them; similarly, the nature of the excellent path, the sign of leading all virtuous Dharma Bodhi, is the Bodhi branch; in a way close to the term, the connection between karma and result is small and not wasted; with the nature of what is truly as it is, truly realizing the four truths such as suffering; with the nature of the aggregates such as form being without characteristics, completely abandoning all inversions such as permanence; the reason is just like that.
Chinese
因此，没有任何能使一切颠倒趋近的基础事物，并且以自性清净的特征而完全清净，以及由于远离一切垢染的缘故，圆满了如来的一切功德，并且从空性之本体中，完全了知一切有为法和无为法毫无差别，在此之后，凭借一切种智，将一切法安置于完全圆满的大涅槃之中。从无漏法身的威力中产生，为了完全摄受所化众生而产生的利他事业，被认为是这二十七种。 《般若波罗蜜多教授论》即《现观庄严论》的注释《智慧明灯鬘》中第八品的注释完毕。 为了利益中等根器者，从六种事物方面进行详细解释。 对于极度广大的，为了利益最初的众生，像那样从八种意义方面进行详细解释之后，考虑到中等根器者，宣说了其他的解释方法。“彼之体性之加行，彼胜彼之次第，彼之边际彼之异熟，义摄其他即六相。”就是这样。首先，一切种智等三种一切智，因为是般若波罗蜜多的本体，所以是应当现观的体性。然后，一切种现观是，为了能掌控那些，是修习三种一切智的近取加行者，所以是彼之加行的阶段。然后，顶峰现观是，因为墨点已经达到了卓越的程度，所以是必定能掌控的缘故，是现观极为殊胜的阶段。然后，渐次现观是，为了使已经掌控的事物极为稳固，通过分别和全部以多种方式进行修习，以扶正经义之义，是现观次第的阶段。然后，一刹那现证菩提是，
English
Therefore, there is nothing that can bring all reversals closer to the basis of things, and it is completely purified by the characteristic of self-nature purity, and because of being free from all defilements, it perfects all the qualities of the Tathagata, and from the essence of emptiness, it completely knows that all conditioned and unconditioned phenomena are without any difference. After that, by means of all-knowing wisdom, it places all phenomena in the great Nirvana that is completely perfect. The altruistic activities that arise from the power of the uncontaminated Dharmakaya, in order to completely take hold of the beings to be tamed, are considered to be these twenty-seven kinds. The commentary on the eighth chapter of the "Ornament of Clear Realization," a treatise on the instructions of the Prajnaparamita, called "Garland of the Lamp of Wisdom," is completed. In order to benefit those with intermediate faculties, a detailed explanation is given from the perspective of six things. For the extremely vast, in order to benefit the initial beings, after explaining in detail from the perspective of eight meanings in that way, considering those with intermediate faculties, other methods of explanation were taught. "The application of its nature, its excellence, its order, its limit, its ripening, the meaning includes other six aspects." That's how it is. First, all-knowing wisdom, etc., the three kinds of all-knowing wisdom, because they are the essence of the Prajnaparamita, are the nature to be clearly realized. Then, the clear realization of all aspects is, in order to be able to control those, the one who closely applies the practice of the three kinds of all-knowing wisdom, so it is the stage of its application. Then, the peak realization is, because the ink dot has reached an excellent degree, it is the stage of clear realization that is extremely superior because it is certain to be able to control. Then, the gradual realization is, in order to make the things that have been controlled extremely stable, through separate and complete practice in various ways, with the meaning of straightening the meaning of the scriptures, it is the stage of the order of clear realization. Then, the clear enlightenment of a single moment is,