English
The teeth are soft and gentle, and the fangs are sharp, white, and even. The body is slender, the nose is high, and the essence is supremely pure. The eyes are wide, the eyelashes are thick and long, like lotus petals. The eyebrows are long, smooth, and soft, the hair is smooth and even. The arms are long, broad, and symmetrical, all defects are completely eliminated. The forehead is broad and well-defined, the space is wide, and the head is full. The hair is black and dense like bees, soft, not tangled, and not disheveled. It emits a fragrance that attracts people, and auspicious patterns and knots are the excellent signs of the Buddha. The reason why these are considered common characteristics is that the Sambhogakaya and Nirmanakaya of the Buddha, as well as the Thousand-Spoked Wheel King, also have these characteristics, so they are common characteristics. So, is there no difference between them? The Garland of Jewels says: All Wheel-Turning Kings, are thought to have these signs, but purity, beauty, and clarity, are unmatched by the Buddhas. Secondly, the uncommon supreme signs are divided into outer, inner, and secret. The outer signs are the worship of deities, that is, the wisdom of the sixth Samantabhadra, from the manifestation of self-born wisdom means, arise sixteen Bodhisattvas; from the manifestation of the wisdom of the pure realm of reality, arise sixteen Buddhas. Thus, the thirty-two signs are the thirty-two excellent signs. So, if it is said that there are sixteen outer and inner Bodhisattva parents each, how do the thirty-two arise? This is because there are sixteen Bodhisattva parents with good causes as the cause, and sixteen Bodhisattva parents with unparalleled fruits as the result, so there are thirty-two in total. Thus, each of the sixteen Bodhisattva parents as the result also has five Buddha families with head ornaments, which are the eighty minor marks. Regarding this, the Commentary on the Small Treatise says: Bodhisattvas and Buddhas are all complete, sixteen expanded are the minor marks. The General Sutra says: Because the flower of the signs is adorned with the fruit of the minor marks, it is adorned by the assembly of sons. And, in the sixth chapter of this sutra, it says: All signs and minor marks are complete, the realm of activity is entirely a mandala. The General Sutra says: Because the flower of the signs is adorned with the fruit of the minor marks, it is adorned by the assembly of sons. And, in the sixth chapter of this sutra, it says: All signs and minor marks are complete, the realm of activity is entirely a mandala. So, if so, Bodhisattva
Chinese
如果说这三十二相安住于眷属中会成为什么庄严呢？庄严的意义是美化。这里，能美化报身的是勇士，能美化勇士的是头饰。例如，能美化堪布的是僧人，能美化僧人的是唐帽一样，这是历代上师们所说的。内在的相好是按照四轮的脉络位置来计算的。顶轮大乐轮有三十二脉瓣，这就是三十二相。喉轮受用轮有十六脉瓣。心轮法轮有四个根本脉瓣。脐轮化身轮有六十四脉瓣，其中有四个脉瓣因气不流通而不计数，所以八十种好就是这样来的。如《灰续》所说：四种语处的声音，以三分、三分、两面的方式，就变成了四十二。秘密的相好是按照父母的欢喜来计算的。导师父母二人在嬉戏时，父亲逐渐生起十六种欢喜，母亲同时生起十六种欢喜，这就是三十二相。如果说有四喜，那怎么会变成十六种呢？历代上师们认为，欢喜之欢喜，欢喜之胜喜，欢喜之离喜，欢喜之俱生喜等等，每一种欢喜都有四种，所以是十六种。父亲的每一种欢喜都具有五种智慧的安乐，这就是八十种好。如《海续》所说：阿里的安乐和嘎里的安乐，要知道它们互不混杂而为一体。十六种具有两面，具有相。一方面具有五种智慧。八十种好超越了忍等因。又如《灰续》所说：同一时间，味道相同的大明点，三十二相圆满，具有月亮的五十六种智慧，好等等不可思议。如果说内在和秘密的相好存在于脉和明点的自性中，那会成为什么庄严呢？报身脉和明点完全清净，在安乐大自性中味道相同，这是美中之美，是庄严中的殊胜。
English
If these thirty-two marks abide in the retinue, what will they become as adornment? The meaning of adornment is to beautify. Here, what beautifies the Sambhogakaya is the hero, and what beautifies the hero is the head ornament. For example, what beautifies the Khenpo is the monk, and what beautifies the monk is the Tang hat, as the previous lamas have said. The inner marks and signs are calculated according to the location of the four chakras. The crown chakra, the great bliss wheel, has thirty-two petals, which are the thirty-two marks. The throat chakra, the enjoyment wheel, has sixteen petals. The heart chakra, the Dharma wheel, has four root petals. The navel chakra, the emanation wheel, has sixty-four petals, but four of them are not counted because the air does not flow through them, so the eighty minor marks come about in this way. As it says in the "Ash Tantra": The sounds of the four speech places, divided into three, three, and two aspects, become forty-two. The secret marks and signs are calculated according to the joy of the parents. When the Teacher, the father and mother, are playing, the father gradually generates sixteen joys, and the mother generates sixteen joys simultaneously, which are the thirty-two marks. If it is said that there are four joys, how can they become sixteen? The previous lamas consider that each joy, such as the joy of joy, the supreme joy of joy, the joy of separation from joy, and the joy of simultaneous birth, has four aspects, so there are sixteen. Each of the sixteen joys of the father is endowed with the bliss of the five wisdoms, which are the eighty minor marks. As it says in the "Ocean Tantra": The bliss of Ali and the bliss of Kali, know that they are inseparable and one. Sixteen have two aspects and possess marks. One aspect possesses five wisdoms. Eighty are superior to the causes such as patience. And as it says in the "Ash Tantra": At the same time, the great bindu of equal taste, the thirty-two marks are complete, possessing the fifty-six wisdoms of the moon, the minor marks, etc., are immeasurable. If the inner and secret marks and signs exist in the nature of the channels and essences, what will they become as adornment? The channels and essences of the Sambhogakaya are completely pure, and they are of equal taste in the nature of great bliss, which is the greatest of beauties, the most excellent of adornments.
Chinese
如是，历代上师们如是说。 如此，具有外内秘密的三十二种妙相和八十随好，是第六导师和说法者才具有的，因此是独有的妙相。 第三，导师具有化身或示现事业之义，如《普贤行愿品》所说：“于一切不可思议处，身语意种种显现。” 因此，于一切不可思议的刹土中，显现五身等，语为九乘次第，意为无量智慧，于不定的种种时间和情况下，显现于所化众生前。 关于足的坐姿，喇嘛列顿珠巴的开示说，一般而言，是大瑜伽的五身，因为前三者也是三身合一，所以手足也应合一。 导师具有无二金刚身，或示现足和足的坐姿之义，如“双运智慧之足，安住于平等的禁行跏趺坐中。” 如《心滴》所说：“具四名之跏趺坐。” 因此，宣说了四种跏趺坐，即方便父或右足，智慧母或左足，父母的金刚和莲花二者顶端相接的安乐，因果圆融，因此，将果之名施于因，即平等的跏趺坐。 此外，《现观庄严论》中说：“方便父和智慧母之足，将所证之名施于能证而结合的跏趺坐，称为平等的禁行，如此安住即为坐姿。” 如是。 导师安住于父母双运，为了圆满自他一切事业，是圆满的跏趺坐。 双足底置于腿上，示现金刚脐之相，十指作金刚角之相，是金刚跏趺坐。 为了以大乐之行调伏，将非所作伪装成所作而进入，是安住于禁行跏趺坐。 如是说。 佛教之主文殊菩萨的开示说，方
English
Thus, the previous lamas have spoken. Thus, possessing the thirty-two excellent marks and eighty minor marks of outer, inner, and secret, is unique to the sixth teacher and the expounder, hence they are unique marks and signs. Third, the teacher possesses the emanation body or demonstrates the meaning of activities, as it is said, "In all inconceivable places, appearing in various forms of body, speech, and mind." Therefore, in all inconceivable realms, appearing as the five bodies and so on, speech as the nine vehicles in order, mind as immeasurable wisdom, in uncertain various times and circumstances, appearing before the beings to be tamed. Regarding the posture of the feet, Lama Lhetön Drupai's teaching says that generally, it is the five bodies of Mahayoga, because the previous three are also the union of the three bodies, so it is appropriate to unite the hands and feet as well. The teacher possesses the indivisible Vajra body, or demonstrates the meaning of the feet and the posture of the feet, as in "The two feet of method and wisdom, abiding in the equal ascetic's lotus posture." As said in the Thug Thig, "Abiding in the lotus posture possessing four names." Therefore, four lotus postures are explained, namely, the father of method or the right foot, and the mother of wisdom or the left foot. Because the vajra and lotus of the father and mother, with their tips joined, are complete with the bliss of cause and effect being equally mixed, therefore, the name of the result is applied to the cause, which is the equal lotus posture. Moreover, in the Abhisamayalankara, it is said, "The feet of the father of method and the mother of wisdom, applying the name of what is to be attained to what attains it, and joining in the lotus posture, is called the equal ascetic practice, and abiding in that way is the posture." Thus it is. The teacher abides in the union of father and mother, and in order to complete all the activities of self and others, it is the complete lotus posture. The two soles of the feet are placed on the thighs, showing the form of the vajra navel, and the ten fingers are made into the form of vajra horns, which is the vajra lotus posture. In order to tame through the practice of great bliss, pretending to be what is not to be done and engaging in what is to be done, is abiding in the ascetic's lotus posture. Thus it is said. The speech of the great Manjushri, the lord of the teachings, says, Meth
Chinese
父亲的足双足并拢结跏趺坐，其上智慧母的双足以禁行式结跏趺坐相拥。为了金刚和莲花交合之乐，因果圆融俱足，安住于不变的大乐之中。这样说是合理的。第五，宣说示现菩提智身之本尊，或手和手印之义：以“六智之手，持燃烧之智慧宝手印”句，五智为自生之智慧，六之义为具足第六胜者之相，故有六手。为示现六智度化众生之义无有止息，智慧宝手印之形相为：前两手持金刚和铃，中间两手持法轮和珍宝，最后两手持莲花和宝剑，持各部之色光芒炽盛。对此，有些人说：六智既是手之义，也是手印之义，岂非重复？答：手之六智，是从本来具有的方面安立的；手印之六智，是从其度化众生的方面安立的，故无重复之过。第六，关于头的意义的阐述，对此，全知大德释迦增的教言说，身合是合理的。因此，一切智者法王自己的观点是：本师具有不混杂、圆满的身体，或者说，头的意义的阐述是：具有身语意不可思议的三头。以“空性解脱或身不可思议而行事业之相，右边的白头，具有未被罪过染污之相；无愿解脱或语不可思议而行事业之相，左边的红头，具有示现对所化众生的贪恋之相；无相解脱或意不可思议而行事业之相，中间的蓝头，示现不变的法性。如是具有三头。对此，教法之主，大成就者三竹多吉的教言说：以身语意不可思议而行事业之相，具有三头”，
English
The father's feet are together in a meditative posture, and upon them, the feet of the wisdom mother are embraced in an ascetic's meditative posture. For the sake of the bliss of the union of vajra and lotus, the cause and effect are perfectly complete, and he abides unchangeably in great bliss. It is said that this is reasonable. Fifth, the teaching of the meaning of the hands and hand implements, or the manifestation of the enlightened wisdom body of the teacher: "The hands of the six wisdoms hold the blazing wisdom jewel mudra." Thus, the five wisdoms are self-arisen wisdom, and the meaning of the six is the sign of possessing the sixth Victor himself, hence the six hands. The shape of the wisdom jewel mudra is a sign that the meaning of the six wisdoms in taming beings is uninterrupted: the first two hands hold a vajra and a bell, the middle two hold a wheel and a jewel, and the last two hold a lotus and a sword, blazing with the colors of their respective families. Some say that the six wisdoms appear as the meaning of the hands and also as the meaning of the hand implements, so is it redundant? The six wisdoms of the hands are established from the aspect of being inherently present, while the six wisdoms of the hand implements are established from the aspect of their work in taming beings, so there is no fault of redundancy. Sixth, regarding the explanation of the meaning of the heads, the words of the great omniscient Shakya Phelwa say that the union of bodies is reasonable. Therefore, according to the view of the all-knowing Dharma Lord himself, the teacher possesses an unmixed and complete body, or the explanation of the meaning of the heads is: possessing three heads of body, speech, and mind that are inconceivable. As a sign that emptiness is liberation or that the body is inconceivable and accomplishes the purpose, the white head on the right possesses the quality of being unstained by faults; as a sign that wishlessness is liberation or that speech is inconceivable and accomplishes the purpose, the red head on the left possesses the quality of showing attachment to the beings to be tamed; as a sign that signlessness is liberation or that the mind is inconceivable and accomplishes the purpose, the blue head in the center shows the unchanging nature of reality. Thus, it possesses three heads. Regarding this, the words of the lord of the teachings, the great Jamyang Samdrub Dorje, say: "Possessing three heads as a sign that body, speech, and mind are inconceivable and accomplish the purpose."