Chinese
關於轉生，也有人認為具有圓滿的身體，但由於不具備一切相，所以不能稱為大丈夫的圓滿之物。神通圓滿也有四種：幻化外境，完全轉變，以及安住自在圓滿；捨壽和安住自在圓滿；隱沒於虛空，以及迅速到達遠方，以及小能容多自在圓滿；恆常具有奇妙的各種功德圓滿。如經中所說，如來的身不為塵垢所染，前往城市時，孕婦們會順利生產，瘋癲者恢復記憶，惡道眾生的感受減輕等等。這樣一來，就顯示了佛陀世尊的法和資具完全受用，成辦一切利他事業，如其所願恆常安住，以及是應皈依處。智慧圓滿是以法布施來顯示的。斷證圓滿是完全受用資具，因為是殊勝的應供處。大悲圓滿是以成辦利他事業的行為來完全顯示的。不可思議圓滿是以恆常安住來顯示的。無等圓滿是以唯一應皈依處來顯示的。此偈頌中雖能攝取一切經典，普遍攝取並宣說，但因過於繁瑣而省略。以讚頌法來廣泛顯示功德圓滿，此處以三種法來讚頌，果法是涅槃，修法是道，說法是經部等。其中，以「寂滅」一詞表示最初的離苦及斷除集諦，是斷除圓滿，因為是一切連同因在內的痛苦都寂滅的體性。以「住」來表示是常恆圓滿，因為不從真如性中動搖。
English
Regarding rebirth, some believe that it possesses a complete body, but since it does not possess all the characteristics, it cannot be called the complete object of a great person. The perfection of power also has four aspects: the emanation of external objects, complete transformation, and the perfection of being able to abide at will; the abandonment of life and the perfection of being able to abide at will; concealment in the sky, and swift travel to distant places, and the perfection of being able to contain much in little at will; and the constant possession of wondrous and diverse qualities. As it is said in the sutras, the body of the Tathagata is not defiled by dust, and when he goes to a city, pregnant women will give birth easily, the insane will regain their memory, and the suffering of beings in the lower realms will be alleviated, and so on. In this way, it is shown that the Dharma and resources of the Buddha Bhagavan are completely enjoyed, that all activities for the benefit of others are accomplished, that he abides constantly as he wishes, and that he is a worthy refuge. The perfection of wisdom is shown by the gift of Dharma. The perfection of abandonment is the complete enjoyment of resources, because it is a special object of offering. The perfection of great compassion is fully shown by the conduct of accomplishing the benefit of others. The perfection of the inconceivable is shown by constant abiding. The perfection of the unequaled is shown by the sole worthy refuge. In this verse, although all the scriptures could be taken up, universally taken up, and explained, it is omitted because it is too extensive. By praising the Dharma, the perfection of qualities is extensively shown. Here, the Dharma is praised in three ways: the Dharma of fruition is Nirvana, the Dharma of practice is the path, and the Dharma of teaching is the Sutra Pitaka, etc. Among them, the word "Shiva" indicates the perfection of the initial separation from suffering and the cutting off of the origin of suffering, because it is the nature of the pacification of all suffering, including its cause. By "abiding" it is indicated that it is the perfection of permanence, because it does not move from the nature of Suchness.
Chinese
之义。所谓“以道”，是指以修持之法，获得圆满的功德。所谓“为道所作”，第三者是指能阐明此道的圆满功德。为道所作，即是为道所作，也就是所说的法。再者，第三者是指缘于此道的智慧，与轮回不相违背，是圆满的功德。谁能彻底领悟这三界之中，如轮转般流转的众生不再轮回。这是因为通过领悟颠倒之说的力量，将涅槃视为寂静，并以次第将道视为道，从而从轮回中解脱。因此，果位的法，即寂静本身，可以通过七种方式来理解：生的痛苦寂静，老的痛苦寂静，死的痛苦寂静，相遇的痛苦寂静，分离的痛苦寂静，求不得的痛苦寂静，以及五蕴的痛苦寂静。正如世尊所说：生是苦，死是苦，与不喜者相遇是苦，与所爱者分离是苦，追求渴望而不得也是苦。简而言之，执取的五蕴就是苦。这些的解释应从《瑜伽师地论》中查阅。为了对治四种无常，应理解为四种常。哪四种无常呢？聚集是无常，身体是无常，相遇是无常，死亡是无常。正如世尊所说：聚集终将耗尽，身体终将毁灭，相聚终将分离，生命终将死亡。在涅槃中，没有聚集，没有身体，没有与所爱相遇，也没有任何会变得无常的生命。修持之法也有四种：获得它的圆满，非不具功德的圆满，持续不断绝的圆满，以及无损害的圆满。
English
meaning. "By the path" means that the qualities are perfectly attained through the Dharma of practice. "Made for the sake of the path," the third refers to the perfect qualities that clarify it. What is made for the sake of the path is what is for the sake of the path, that is, the Dharma that is taught. Furthermore, the third is the perfect quality of the wisdom that focuses on it, which is not contrary to samsara. Whoever fully realizes that these three realms, like a wheel, do not revolve in samsara. This is because, through the power of understanding the meaning of the inverted teachings, seeing nirvana as peace, and gradually perceiving the path as the path, one turns away from samsara. Therefore, the Dharma of the fruit, which is peace itself, can be understood in seven ways: the peace of the suffering of birth, the peace of the suffering of aging, the peace of the suffering of death, the peace of the suffering of meeting, the peace of the suffering of separation, the peace of the suffering of not obtaining what is desired, and the peace of the suffering of the aggregates. As the Bhagavan said, birth is suffering, death is suffering, meeting with the unpleasant is suffering, separation from the beloved is suffering, and not finding what one desires is also suffering. In short, the aggregates of clinging are suffering. The explanation of these should be consulted in the Yogacarabhumi-sastra. To counter the four impermanences, one should understand the four permanences. What are the four impermanences? Accumulation is impermanent, the body is impermanent, meeting is impermanent, and death is impermanent. As the Bhagavan said, accumulations will eventually be exhausted, the body will eventually decay, gatherings will eventually separate, and life will eventually die. In nirvana, there is no accumulation, no body, no meeting with the beloved, and no life that will become impermanent. There are also four aspects of the Dharma of practice: the perfection of obtaining it, the perfection of not being without merit, the perfection of being continuous, and the perfection of being without harm.