Chinese
是所有逝者的自性，从一和多中解脱的自性。这按照《小释·宾达尔塔》来说，是“方位时节善逝之主”的意思。在那之前，按照上师传承的口诀来说，认为是导师涅槃无别的自性。所谓“无余非余余无所有，一切各别非异无别之自性”是：从界的角度安立，所谓无余是欲界，非余是色界，余无所有是无色界，总摄欲界、色界、无色界三界的一切有情和法，以及相续之主第六金刚持，与普贤智慧幻化各别非异，与胜义无生无别，是第三谛无别之自性。从时间的角度安立，所谓无余是过去，非余是现在，余无所有是未来，总摄过去、现在、未来三世的一切有情和法，以及相续之主第六金刚持，与普贤智慧幻化各别非异，与胜义无生无别，是第三谛无别之自性。从处所的角度安立，所谓无余是地上，非余是地下，余无所有是地上，总摄地上、地下、地上三处的一切有情和法，以及相续之主第六金刚持，与普贤智慧幻化各别非异，与胜义无生无别，称为第三谛无别之自性。那是不离三时，与轮回之法不断关联的自性。这按照《小释·宾达尔塔》来说，是“与一切法无别”的意思。按照上师传承的口诀来说，认为是导师与轮回无分别的自性。“德”字是具有过失的词，以及应宣说具有剩余的词两种。这是具有剩余的词，什么是剩余呢？先前所宣说的是导师的自性，剩余的导师体性从下面宣说。那为什么呢？为了遮止断见者和犹豫者，从密续扰乱、教言隐秘、口诀隐藏的方式存在，在为具缘者讲解时，扰乱密续。
English
It is the nature of all the departed ones, the nature of being liberated from one and many. According to the "Small Commentary, Bindarata," this means "Lord of the Sugatas of directions and times." Before that, according to the oral instructions of the lineage of lamas, it is considered to be the nature of the teacher, inseparable from nirvana. The so-called "nothing left, not left, nothing remaining, all separate, not different, inseparable nature" is: From the perspective of the realms, "nothing left" is the desire realm, "not left" is the form realm, and "nothing remaining" is the formless realm. All sentient beings and phenomena encompassed by the three realms of desire, form, and formless realms, as well as the sixth Vajradhara, the lord of the continuum, are not separate from the illusory manifestation of Samantabhadra's wisdom, and are inseparable from the ultimate unborn, the third truth, the inseparable nature. From the perspective of time, "nothing left" is the past, "not left" is the present, and "nothing remaining" is the future. All sentient beings and phenomena encompassed by the three times of past, present, and future, as well as the sixth Vajradhara, the lord of the continuum, are not separate from the illusory manifestation of Samantabhadra's wisdom, and are inseparable from the ultimate unborn, the third truth, the inseparable nature. From the perspective of place, "nothing left" is above the ground, "not left" is below the ground, and "nothing remaining" is on the ground. All sentient beings and phenomena encompassed by the three places of above the ground, below the ground, and on the ground, as well as the sixth Vajradhara, the lord of the continuum, are not separate from the illusory manifestation of Samantabhadra's wisdom, and are inseparable from the ultimate unborn, the third truth, called the inseparable nature. That is the nature of being inseparable from the three times and being continuously connected to the phenomena of samsara. According to the "Small Commentary, Bindarata," this means "inseparable from all dharmas." According to the oral instructions of the lineage of lamas, it is considered to be the nature of the teacher, indistinguishable from samsara. The word "te" is one of two types of words: those with faults and those with remaining things to be taught. This is a word with remaining things. What is remaining? What has been taught before is the nature of the teacher, and the remaining essence of the teacher will be taught below. Why is that? In order to refute those with fixed views and those who are hesitant, it exists in the manner of confusing the tantra, concealing the instructions, and hiding the oral instructions. When explaining to those who are qualified, confusing the tantra.
Chinese
对仗。 纠正扭曲的经文，揭示隐藏的口诀进行讲解，这是为了不陷入讲解密咒之法的八种过失之中。这八种过失是：如果将因乘和果乘金刚乘无差别地讲解，就是以低下的方式讲解金刚乘的过失；如果将外内密咒无差别地讲解，就会偏离修持四支的意义，导致瑜伽散乱；如果讲解与两种关联方式无关，就像否认的言辞；如果讲解没有共同和特殊的必要，就是无意义的闲聊；如果不了解遣除分别念和怀疑的障碍，就像贤者口吃；如果不了解不一致的词义组合，就像盲人摸索；如果不了解现观的次第组合，就像变味的甘露；如果不了解上下颠倒的组合，就像珍宝散落的过失。因此，为了从上下颠倒的组合中展示能说之自性和所说之体性，两者之间不间断地进行讲解，能说之体性和讲解者共同显现。这有六种：计数。能说者是法身，或者显现身和面的意义。正直。能说第六者的体性和讲解者的特征是：仅仅是自生智慧，因此没有身前和身后的说法，但在所化众生的显现中，一切都清晰显现。对此，有些人说：这出现了不一致的词义，因为没有身前和身后，以及一切都清晰显现是矛盾的。实际上并不矛盾，从现象的两个方面区分就不矛盾了。无边无际是意义，作为标志，如来身没有自生的前面；智慧没有阻碍是意义，作为标志，如来身没有自生的后面；无二的法界和智慧，无论如何也不会被遮蔽而显现是意义，作为标志，一切都清晰显现，因此不矛盾。如果从现象的两个方面区分，没有身前和身后是如来的显现，一切都清晰显现是所化众生的显现，因此不矛盾。纯洁的童子说：身前
English
Alignment. Correcting distorted scriptures, revealing hidden instructions for explanation, this is to avoid falling into the eight faults of explaining the secret mantra method. The eight faults are: If the cause vehicle and the result vehicle, the Vajra Vehicle, are explained without distinction, it is the fault of explaining the Vajra Vehicle in a low manner; if the outer and inner mantras are explained without distinction, it will deviate from the meaning of the four branches of practice, leading to scattered yoga; if the explanation is unrelated to the two modes of connection, it is like a denying statement; if the explanation lacks common and special necessity, it is meaningless chatter; if one does not understand how to dispel the obstacles of conceptualization and doubt, it is like a stuttering wise person; if one does not understand the combination of inconsistent words and meanings, it is like a blind person groping; if one does not understand the order of realization, it is like spoiled nectar; if one does not understand the combination of upside-down, it is the fault of explaining like scattered jewels. Therefore, in order to demonstrate the nature of the speaker and the essence of what is said from the combination of upside-down, the essence of the speaker and the explainer are jointly manifested without interruption. There are six of these: Counting. The speaker is the Dharmakaya, or the meaning of the body and face. Upright. The nature of the sixth speaker and the characteristics of the explainer are: It is only self-born wisdom, so there is no concept of front and back, but in the appearance of the beings to be tamed, everything is clear and apparent. Some say about this: This has produced inconsistent word meanings, because there is no front and back, and it is contradictory that everything is clear. In fact, it is not contradictory, it is not contradictory to distinguish from the two aspects of the phenomenon. Boundless is the meaning, as a sign, the Tathagata's body has no self-generated front; wisdom without obstruction is the meaning, as a sign, the Tathagata's body has no self-generated back; the non-dual Dharmadhatu and wisdom, which are clear without being obscured in any way, are the meaning, as a sign, everything is clear, so it is not contradictory. If we distinguish between the two phenomena, the absence of front and back is the appearance of the Tathagata, and the clear appearance of everything is the appearance of the beings to be tamed, so it is not contradictory. Pure Boy says: The front
Chinese
没有前面和后面的东西，一切都清晰可见。如果既有前面又有后面，就不会一切都清晰可见，如是说。圆满报身或装饰的。正直。一般来说，有共同的相好和不共同的相好两种。共同的相好三十二种是：手足有法轮纹和龟足。手和脚趾之间有蹼相连。手和脚都柔软且有年轻的肉。此身有七处隆起。手指长，脚跟宽，身体高大正直。脚面不外露，毛发向上生长。小腿像羚羊一样，手臂修长美丽。阴藏如马阴藏。皮肤是金色的，皮肤薄。毛发一根一根地从右边生长。面容庄严，胸部像狮子。此人的肩膀圆润丰满。此人有殊胜的味觉。身体像榕树一样，身广与身高相等。顶髻丰满，舌头修长美丽。声音如梵音，面颊像狮子，牙齿。非常洁白，大小均匀，排列整齐。牙齿数量是四十颗，全部具足。眼睛是深蓝色的，眼睫毛非常漂亮。这些就是三十二相。如是说。八十随形好是：佛的指甲是红铜色的。颜色光润，高，指甲。圆形饱满，逐渐变细。脉络不外露，没有结节。踝骨不外露，双足平整。行走如狮子、大象、鸟和。牛王一样，右旋。行走优美，正直，步态优雅。像擦拭过一样，次第相称。清净、柔软、洁白的身体。身体的肢体宽广而美好。步伐平稳，双眼。清净且有年轻之色。身体不萎缩，丰满。身体非常紧致。肢体非常分明。目光清澈无碍。身体圆润，关节不弯曲。笔直，肚脐。深陷且右旋。从各方面看都很悦意。行为清净，身上。没有黑痣。手像木棉一样柔软。手纹清晰，有光泽，深刻而修长。脸不长。嘴唇像频婆果一样红润。舌
English
Without front and back, everything is clearly visible. If there is both front and back, everything will not be clearly visible, it is said. The Sambhogakaya or ornaments. Straight. Generally, there are two types of marks and signs: common and uncommon. The thirty-two common marks are: hands and feet with wheel marks and turtle feet. Fingers and toes connected by webs. Hands and feet are soft and have young flesh. This body has seven prominences. Fingers are long, heels are wide, the body is tall and upright. The instep is not visible, the hair grows upwards. Calves are like antelopes, arms are long and beautiful. Genitals are like a horse's. The skin is golden, the skin is thin. Hairs grow one by one from the right. The face is dignified, the chest is like a lion. This person's shoulders are round and full. This person has a superior sense of taste. The body is like a banyan tree, the width is equal to the height. The crown of the head is full, the tongue is long and beautiful. The voice is like Brahma's, the cheeks are like a lion's, the teeth. Very white, even in size, arranged neatly. The number of teeth is forty, all complete. The eyes are dark blue, the eyelashes are very beautiful. These are the thirty-two marks. So it is said. The eighty minor marks are: the Buddha's nails are copper-colored. The color is glossy, high, the nails. Round and full, gradually thinning. Veins are not visible, there are no knots. Ankles are not visible, feet are flat. Walking like a lion, elephant, bird, and. Like a bull king, turning to the right. Walking gracefully, upright, with elegant gait. Like being wiped clean, arranged in order. Clean, soft, and pure body. The limbs of the body are wide and beautiful. Steps are steady, the two eyes. Pure and youthful. The body does not shrink, it is full. The body is very firm. Limbs are very distinct. The gaze is clear and unobstructed. The body is round, the joints are not bent. Straight, the navel. Deep and turning to the right. Pleasing to look at from all directions. Conduct is pure, on the body. There are no black moles. Hands are as soft as cotton. Hand lines are clear, lustrous, deep and long. The face is not long. The lips are as red as bimba fruit. Tongue
Chinese
舌头柔软而薄，红色并具有雷鸣般的声音，声音悦耳柔和，牙齿圆润，锋利、洁白且整齐，脚踝纤细，鼻梁高挺，极其洁净，眼睛宽大，睫毛浓密，像莲花瓣一样，眉毛修长柔顺，毛发油亮且整齐，手长而丰满，声音悦耳柔和，完全摆脱了衰败，额头开阔，间距宽大，头部丰满，头发像蜜蜂一样乌黑，浓密、柔顺且不杂乱，不蓬乱且气味芬芳，能吸引男人的心，吉祥图案和吉祥结，以卍字符装饰，被认为是佛陀的妙相。这些被认为是共同的特征的原因是，它们也存在于化身导师和千辐轮王中，并且也略微存在于普通众生中。非共同的特征有三种：外在的特征是第六金刚萨埵父母的智慧，从自生智慧方便的显现中产生十六位勇识，从法界清净智慧的显现中产生十六位明妃。这样，三十二个就是三十二相。如果有人说，八位勇士和八位明妃被说成是十六位，这难道不矛盾吗？那是指具有良好因缘的十六位勇士和明妃，而这里是指无与伦比的果位的十六位勇士和十六位明妃，总共三十二位。这样，每一位果位的十六位勇士，都有五个头饰神，总共八十位神，这就是八十随好。正如《总经》所说：因为相之花以随好之果装饰，所以被圣子众所庄严。以及本经第六品所说：一切相和随好都圆满，在一切行境中都是无与伦比的。那么，如果这三十二位勇士和明妃作为眷属聚集在一起，会成为什么样的庄严呢？庄严的意义是美化，在这里，使报身美丽的是勇士，使勇士美丽的是头
English
Tongue soft and thin, red and with a thunderous sound, voice melodious and gentle, teeth round, sharp, white and even, ankles slender, nose high, extremely clean, eyes wide, eyelashes thick, like lotus petals, eyebrows long and smooth, hair oily and even, hands long and full, voice melodious and gentle, completely free from decay, forehead broad, spacing wide, head full, hair black as bees, thick, smooth and not messy, not disheveled and fragrant, able to attract the hearts of men, auspicious patterns and auspicious knots, decorated with swastikas, are considered the excellent marks of the Buddha. The reason these are considered common characteristics is that they also exist in incarnate teachers and thousand-spoked wheel kings, and also slightly exist in ordinary beings. There are three uncommon characteristics: the external characteristics are the wisdom of the sixth Vajrasattva parents, from the manifestation of self-born wisdom means arise sixteen heroes, from the manifestation of the wisdom of the pure realm arise sixteen vidyādharīs. Thus, the thirty-two are the thirty-two major marks. If someone says, eight heroes and eight vidyādharīs are said to be sixteen, does this not contradict? That refers to the sixteen heroes and vidyādharīs with good causes, while here refers to the sixteen heroes and sixteen vidyādharīs of the incomparable fruition, totaling thirty-two. Thus, each of the sixteen heroes of fruition has five head ornament deities, totaling eighty deities, which are the eighty minor marks. As the General Sutra says: Because the flower of the marks is adorned with the fruit of the minor marks, it is adorned by the assembly of sons. And as the sixth chapter of this sutra says: All marks and minor marks are complete, in all realms of activity they are incomparable. So, if these thirty-two heroes and vidyādharīs gather together as retinue, what kind of adornment will they become? The meaning of adornment is to beautify, here, what makes the Sambhogakāya beautiful is the hero, and what makes the hero beautiful is the head.