Chinese
也有说身高正直，身高七肘而且正直。又有一些经中没有“身高七肘”的说法，而是将皮肤洁净纤薄，颜色如同黄金，分为三十二种。这三十二种不可思议、光辉灿烂的功德，释迦牟尼佛宣说为“人王”，是象征大丈夫的名称。八十随形好是诸相的眷属或支分，因为说了主要的就容易理解，所以没有说。第二，譬喻的相合之处是，如同在无云的晴空中，月亮的形状及其影像显现在秋季清澈的湖水中一样。同样，安住于十地的佛子们和安住于信行位的修行者们，也能在圆满正等觉的受用圆满身和化身的形相圆满的佛陀眷属的坛城中见到。第三，与圣教结合，这样，远离的功德三十二种和成熟的功德三十二种，这六十四种功德，各自一一地，连同原因，按照次第，都应当跟随《宝女所问经》来详细了解。第三，譬喻与法相合有两种：总的显示，和各自的解说。第一种，十力是不为所破，如同金刚。四无畏是，因为无所畏惧，如同狮子。十八不共法是，因为与声闻等不相同，如同清净的虚空。具有诸相，所以二色身不离法身，用水中月亮的譬喻来显示。第二种有两种：远离的功德和成熟的功德与譬喻结合。第一种有两种：各自的法相合，共同的所依。第一种有三种，第一种是力量的法相合：从力量等功德中，知是处非处等最初的六种力量，依次消除所知障，如同穿上盔甲一样，因为能穿透，所以像金刚。
English
It is also said that the height is tall and upright, the height is seven cubits and upright. Also, some sutras do not have the saying "height of seven cubits", but divide the skin into thirty-two kinds, which are clean, thin, and the color is like gold. These thirty-two inconceivable and radiant merits, Shakyamuni Buddha declared as "King of Men", which is a name symbolizing a great man. The eighty minor marks are the retinue or branches of the major marks, because it is easy to understand by saying the main ones, so they are not mentioned. Secondly, the similarity of the analogy is that, just as in the cloudless sky, the shape of the moon and its image appear in the clear lake in autumn. Similarly, the sons of the Buddhas who abide in the ten bhumis and the practitioners who abide in the stage of faith, can also see the complete enjoyment body of the perfect and complete Buddha and the mandala of the Buddha's retinue with the complete form of the manifested body. Thirdly, combined with the scriptures, in this way, the thirty-two kinds of merits of separation and the thirty-two kinds of merits of maturity, these sixty-four kinds of merits, each one by one, together with the cause, according to the order, should be followed by the Sutra Requested by the Jewel Girl to understand in detail. Thirdly, there are two kinds of combining analogy and dharma: general display and individual explanation. The first kind, the ten powers are unbreakable, like a vajra. The four fearlessnesses are, because of fearlessness, like a lion. The eighteen unshared dharmas are, because they are not the same as the Shravakas, like the pure sky. Because of having the marks, the two form bodies are inseparable from the dharma body, and are shown by the analogy of the moon in the water. The second kind has two kinds: the merits of separation and the merits of maturity combined with analogy. The first kind has two kinds: the respective dharma similarities, and the common support. The first kind has three kinds, the first kind is the dharma similarity of power: from the merits such as power, knowing what is possible and impossible, etc., the first six powers gradually eliminate all the obscurations of knowledge, like wearing armor, because it can penetrate, so it is like a vajra.
Chinese
思维和等持等，以知力的力量等三种力量，消除等持的障碍，如摧毁墙壁一般，因此如同金刚。以知尽诸漏智的力量，消除包括习气在内的一切烦恼障，如砍断树木一般，因此如同金刚。这些理由是，大仙圆满正等觉的力量如同金刚。为什么呢？因为是坚固、精华、稳固和不可破的缘故。解释是，因为是坚固的，所以是精华。又因为是稳固的，所以是不可破的。因此，力量能摧毁所断之物，而所断之物不能动摇力量，因为不可破，所以如同金刚。在无畏的法方面，因为眷属没有恐惧，因为不依赖于其他，因为等持稳固，以及因为能摧毁细微的障碍，所以具足圆满的技能，能仁狮子如同兽中之王狮子一样，在眷属的集会中没有恐惧和畏惧。这些解释是：现量了知一切所知的事物，因为能回答一切问题，所以在任何人面前都无所畏惧地安住。因为清净烦恼的有情，与声闻等也不平等，并且特别地观察，所以不依赖于其他。了知如所有性和尽所有性的心，对于一切所知的法，以一心一意的方式安住，所以是稳固的。因为超越了极难断除的无明习气之地，所以具有技能。在不共之法方面，世间凡夫和声闻圣者以及一味行持的独觉和具慧菩萨以及自生圆满正等觉诸佛，从上到上智慧更加清净和微细。次第地，因为证悟人我执、无人我、无所取、无能取和一切所知皆是空性的缘故。因此，这些譬喻是地、水、火、风、空，这五种，后者比前者更加微细。
English
Through the power of knowledge, such as contemplation and meditative absorption, and the three powers, all obscurations of meditative absorption are eliminated, like destroying a wall, therefore it is like a vajra. Through the power of knowing the exhaustion of defilements, all obscurations of afflictions, including habitual tendencies, are eliminated, like cutting down a tree, therefore it is like a vajra. The reason for these is that the power of the great sage, the perfectly enlightened Buddha, is like a vajra. Why? Because it is solid, essential, stable, and unbreakable. The explanation is that because it is solid, it is essential. And because it is stable, it is unbreakable. Therefore, power can destroy what is to be abandoned, but what is to be abandoned cannot shake power, because it is unbreakable, so it is like a vajra. In terms of the dharma of fearlessness, because the retinue has no fear, because it does not depend on others, because meditative absorption is stable, and because it can destroy subtle obscurations, it possesses perfect skill. The Sage Lion, like the lion, king of beasts, has no fear or apprehension in the assembly of the retinue. The explanations are: knowing all knowable things directly, because he can answer all questions, he abides without fear before anyone. Because sentient beings purified of afflictions are not equal to the Hearers and others, and because he observes especially, he does not depend on others. The mind that knows suchness and the extent of things abides in all knowable dharmas in a one-pointed manner, therefore it is stable. Because it transcends even the ground of ignorance, which is extremely difficult to abandon, it possesses skill. In terms of the unshared dharmas, worldly ordinary beings, Hearer Arhats, solitary realizers who practice exclusively, wise Bodhisattvas, and self-arisen perfectly enlightened Buddhas, from higher to higher, their wisdom becomes more pure and subtle. Gradually, because they realize the emptiness of the self-grasping of persons, the absence of persons, the absence of what is grasped, the absence of grasping, and all knowable things. Therefore, these metaphors are earth, water, fire, wind, and space, these five, the latter is more subtle in nature than the former.
Chinese
如同火与法一样。而且，佛也是世间一切众生赖以生存的基础。地、水、火、风是世间的资粮，因此与法相同。或者说，圆满的佛超越了各个世间的众生，也超越了声闻等出世间的特征，就像虚空超越了四大元素的特征一样。第二，共同的所依是：这样一来，这三十二种功德，如离力等，是所依，是法身的功德。也就是说，就像给身体装饰一样，并不是不同的，就像珍宝的光芒、颜色和形状一样，因为自性没有差别。第二，成熟的功德与比喻相结合，分为两种。安住的所依是，如果显现出来，能使所化众生心满意足，这是相的功用。如《庄严经》云：一切有情若见汝，当知是大丈夫。仅见即生大信心，礼敬您的事业。如是等等。像这样的功德，称为三十二相，是圆满受用依于化身和大法，是依于二色身的功德。比喻与法义相结合是：从法身清净的自性中，显现色身的两种方式。对于遥远的所化众生，如各个凡夫和声闻等，显现为世间的化身，对于亲近的所化众生，如安住于十地的菩萨们，则在胜者眷属的坛城中，显现为受用圆满报身，例如水中显现月亮的倒影，以及见到天空中的月亮一样。《大乘经续宝性论》中，区分功德之品，即第三品的解释。事业的作法分为三种：略说、广说、比喻成立。第一种分为两种：任运成就，圆满的佛陀在为所化众生行事业时，所化众生的根器有多种不同的种类，以及调伏这些所化众生的方法，就是调伏的方式，即寂静和猛厉。
English
Like fire and Dharma. Moreover, the Buddha is also the basis for the sustenance of all beings in the world. Earth, water, fire, and wind are the resources of the world, so they are the same as Dharma. Alternatively, the perfect Buddha transcends the beings of each world and also transcends the characteristics of the world beyond, such as the Shravakas, just as space transcends the characteristics of the four elements. Second, the common basis is: Thus, these thirty-two qualities, such as the absence of strength, are the basis, the qualities of the Dharmakaya. That is to say, just as decorating the body, they are not different, just like the light, color, and shape of a precious jewel, because there is no difference in nature. Second, the combination of mature qualities with metaphors is divided into two types. The abiding basis is that if it appears, it can satisfy the minds of the beings to be tamed, which is the function of the marks. As the Ornament Sutra says: If all sentient beings see you, they will know that you are a great man. Just seeing you generates great faith, I pay homage to your deeds. And so on. Such qualities are called the thirty-two major marks, which are the qualities of fully enjoying the Emanation Body and the Great Dharma, based on the two Form Bodies. The combination of metaphor and Dharma is: From the pure nature of the Dharmakaya, there are two ways of seeing the Form Body. For distant beings to be tamed, such as various ordinary people and Shravakas, it appears as the Emanation Body in the world, and for close beings to be tamed, such as Bodhisattvas abiding on the ten Bhumis, it appears as the Enjoyment Body in the mandala of the Victorious Ones, just like the reflection of the moon appearing in the water and seeing the moon in the sky. In the chapter on distinguishing the qualities in the Uttaratantra Shastra, the Ratnagotravibhāga, the explanation of the third chapter. The way of doing activities is divided into three types: brief explanation, detailed explanation, and establishing by metaphor. The first is divided into two types: spontaneous accomplishment, when the perfect Buddha performs activities for the beings to be tamed, the faculties of the beings to be tamed have many different kinds, and the method of taming these beings to be tamed is the way of taming, that is, peaceful and wrathful.
Chinese
如姿势等，或仪态和行为等形态。对于所化众生的不同根器，以何种方式调伏的事业或行为；以及所化众生所处的地点，以及何时成熟到可以调伏的时机，为了调伏而前往时，遍主（指佛陀）无需恒常勤作，自然成就。第二，是相续不断。功德珍宝之最，具足十地智慧之水盈满之海，是决定的生起之因。福德和智慧二资粮如太阳之光，是显现之因。如是，以十地和二资粮，此能于轮回中，成办所有道之乘，即是此意。这些的果实是无边无际，广大遍布一切虚空的菩提。完全摄持是佛陀本身，自性是功德无垢，从最初就存在，如宝藏一般，并且观见其毫无差别地存在于一切众生心中。其障碍是烦恼障和所知障，如云之罗网。遣除这些的因缘是，诸佛的慈悲如风一般，彻底摧毁这些障碍。广说分为二：自然成就和相续不断。第一者又分为二：教示和解释。关于教示：无论以何种方法调伏何种所化众生，在何处、何时进入事业，因为不会对所化众生等产生分别念，所以，能者（指佛陀）的事业恒常自然成就。解释是：事业进入的处所，所化众生的自性，以何种方式调伏，即以众多方法中的哪些来调伏的事业，也就是进入何种必要之处，以及何时进入的时间，对于这些没有分别念，并且是自然成就的。第二，相续不断分为四：教示、解释、比喻和总结。第一是：事业产生的决定的生起之因，以及其显现者，即缘，及其果实，以及事业进入之处的因，完全摄持，以及该处的障碍和障碍。
English
Such as postures, or forms such as demeanor and conduct. Regarding the different dispositions of those to be tamed, the activity or action of taming by whatever means; and the place where those to be tamed reside, and when the time is ripe for taming, when going forth to tame, the all-pervading one (referring to the Buddha) always accomplishes spontaneously without relying on constant effort. Second, is the continuous. The best of precious qualities, the ocean filled with the water of the wisdom of the ten bhumis, is the definite cause of arising. The two accumulations of merit and wisdom, like the light of the sun, are the cause of manifestation. Thus, with the ten bhumis and the two accumulations, this will accomplish all vehicles of the path in samsara, that is the meaning. The fruit of these is boundless and vast, pervading all of space, bodhi. Completely holding is the Buddha himself, the nature is immaculate qualities, existing from the beginning, like a treasure, and seeing that it exists without difference in the hearts of all beings. Its obscurations are the afflictive obscurations and the cognitive obscurations, like a net of clouds. The condition for dispelling these is that the compassion of the Buddhas, like the wind, completely destroys these obscurations. The extensive explanation is divided into two: spontaneous accomplishment and continuous. The first is divided into two: teaching and explanation. Regarding the teaching: no matter by what means to tame what kind of being to be tamed, where, when entering into activity, because there is no arising of discriminating thoughts about the beings to be tamed, etc., therefore, the activity of the capable one (referring to the Buddha) is always spontaneously accomplished. The explanation is: the place where the activity enters, the nature of the beings to be tamed, by what means to tame, that is, by which of the many methods the activity of taming, that is, entering into what kind of necessity, and when the time of entry, there is no discriminating thought about these, and it is spontaneously accomplished. Second, the continuous is divided into four: teaching, explanation, analogy, and summary. The first is: the definite cause of arising of the activity, and its manifester, that is, the condition, and its fruit, and the cause of the place where the activity enters, completely holding, and the obscurations and obscurations of that place.