English
Although fully enjoying the Dharma of both samsara and nirvana, everything is spontaneously accomplished as a play of wisdom. Because it transcends the realm of acceptance and rejection, it is superior to others, hence it is called great. That is, the ten directions—above, below, and the eight intermediate directions—and the four times—past, future, present, and uncertain—reside in the realm of time and benefit all the Tathagatas. The basis of their great qualities is the body, and the Dharma speech that accords with the thoughts of those to be tamed is speech, and knowing all knowable things and being liberated from the three obscurations is mind, and led by these, all needs and desires arise as qualities, and the ability to benefit others without hindrance is activity. Each of these is divided into five, thus transforming into twenty-five resultant Dharmas. All of these are inseparable in nature, their characteristics are free from arising and ceasing, and their essence is unconditioned, therefore they are of one taste in the Vajra nature. Therefore, the Sixth Victor is called the Lord of all families, or the embodiment of all Buddhas. In this way, since it is certain that it is only the nature of all Buddhas, does it abandon the Dharmas of samsara? It is not so, but it abides in the nature inseparable from all the Dharmas of samsara and nirvana. To show this, all past samsara and nirvana, the present samsara and nirvana, all future samsara and nirvana without exception, and the Lord of the lineage, the Sixth Family, in the relative truth, because the knowledge is an illusory appearance, they are not separate. In the ultimate truth, because they are not produced, they are not different. Because they also transcend the expressions of the two truths, they are of an inseparable nature. These are also, from the Spar Khab, it says: The infinite qualities of the Sixth Victor can be summarized into seven. Therefore, with the seven root Dharmas, in order, they are: maturing in suchness, and spontaneously accomplishing without seeking qualities, and wisdom without beginning or end, and although sovereign over the result, the essence cannot be shown, and although manifesting equality, it is free from the realm of activity, and the nature of all Tathagatas is liberated from one and many, and in the great nature of non-duality, the nature of being inseparable in the three times. From the Khogzhung, it says: The teacher's own
Chinese
具有八种相。 “具有”一词将正等觉之自性与圆满之自性二者区分开来，成为八种。在《释论小疏》中，将“薄伽梵”等词汇归纳为四种。如是说： 菩提胜义之体性， 诸法享用之受用， 方时善逝之主宰， 诸法总集无差别。 如是宣说。第二，导师之体性是，从“无有身前与身后”至“具有三面”之间。导师乃是具有智慧之身，因此，其身不局限于前后，而是四面八方毫无遮拦地显现，面容之坛城清澈明亮，恒常安住于面容之自性中。具足大丈夫之相好，清晰且各自分明，故以相好庄严其身。相好有二：共同与不共同。初者又分二，三十二相为： 《现观庄严论》云： 手足轮相及龟足， 手足指间有 web 相连， 手与足俱柔软且肤嫩， 此之身躯七处隆起， 手指纤长足跟广， 身躯高大且正直， 足踝不显毛上竖， 胫如羚羊手长妙， 阴藏内缩为最胜， 肤色金黄肤薄细， 毛发一一右旋生， 面有白毫胸狮子， 此之臂膀头圆满， 肩膊丰腴此觉受， 殊胜美味现于前， 身如榕树水幅广， 顶髻顶上具舌长妙， 梵音面颊如狮牙， 极白齐整排列佳， 齿数四十皆圆满， 目绀睫胜妙相似， 此等三十二为胜相。 八十随好为： 彼论云： 佛之爪如红铜色， 色润高起诸指等， 圆满丰盈胫纤细， 脉不外露结亦无， 足踝不显足平整， 如狮象鸟及鹅王， 步履尊贵右旋行
English
Possessing eight aspects. The term "possessing" distinguishes the nature of perfect enlightenment and the nature of completeness into eight aspects. In the Smaller Commentary, the words "Bhagavan" and so on are summarized into four. As it is said: The essence of supreme Bodhi, The enjoyment of all dharmas, The lord of the Sugatas of directions and times, The collection of all dharmas is without difference. Thus it is said. Secondly, the nature of the teacher is from "without front and back" to "possessing three faces." The teacher is one who possesses the body of wisdom. Therefore, his body is not limited to front and back, but appears unobstructed in all directions. The mandala of his face is clear and bright, and he constantly abides in the nature of the face. Possessing the marks and excellent signs of a great being, clear and distinct, therefore his body is adorned with marks and signs. There are two types of marks and signs: common and uncommon. The first is divided into two. The thirty-two major marks are: The Ornament of Clear Realization says: Hands and feet marked with wheels and turtle feet, Fingers and toes connected by webs, Hands and feet are soft and youthful, This body has seven raised places, Long fingers and broad heels, The body is tall and upright, Hidden ankles and upward-pointing hairs, Legs like an antelope, beautiful long hands, Hidden genitals are the most excellent, Golden skin, thin skin, Hairs grow one by one, turning to the right, Face adorned with a white hair, chest like a lion, The head of this arm is round and the shoulders are full, This one experiences unsurpassed taste, The body is like a banyan tree, wide as water, A crown on the head, a long and beautiful tongue, Brahma's voice, cheeks like a lion, and teeth, Very white, even, well-aligned, The number of teeth is forty, all complete, Eyes are dark blue, eyelashes are excellent, These thirty-two are the excellent marks. The eighty minor marks are: That treatise says: The Buddha's nails are copper-colored, Shiny, high, and the fingers, Round, full, and the legs are slender, Veins are not visible and there are no knots, Hidden ankles and flat feet, Like a lion, elephant, bird, and goose king, Walking with dignity, turning to the right
Chinese
仪容端正无有错谬习气， 如经擦拭般次第相宜。 身躯洁净柔软且清净， 妙相乃是完全圆满具足。 身之肢体宽广且美好， 步伐稳健双眼清明。 肌肤洁净且具青春活力， 身躯不萎缩且丰满。 身躯极其紧致， 肢体极其分明。 视线无碍且清净， 腰肢浑圆，腹部不松弛。 挺直且肚脐深陷， 向右盘旋， 从各方面看都令人愉悦， 行为端正，身上没有。 痣或黑点， 手如木棉般柔软。 手纹鲜明深刻且长远， 面容不过于长。 嘴唇红如频婆果， 舌头柔软且纤薄。 红色且如龙吟之声， 语调柔和，牙齿圆润。 锐利洁白且整齐， 齿缝细密，鼻梁高挺。 极其清净，双眼。 宽广，睫毛浓密， 如莲花花瓣一般。 眉毛修长且柔顺， 润泽，毛发整齐。 手臂修长丰满，耳朵齐平， 完全远离衰败之相。 额头开阔， 宽广，头颅饱满。 头发黑如蜂， 浓密柔顺不缠结。 不蓬乱且散发香气，能夺走。 男人的心。 吉祥天女的套索，吉祥的。 卍字符号装饰， 是佛陀妙相好的象征。 如是说。第二，如镜子般的智慧等四种智慧，每一种又分为四种，十六种智慧的才能是十六位勇识。其所缘境是十六种法界，其才能是十六位明妃，总共三十二位是妙相。十六位勇识以五种智慧的象征，五种姓氏的五位本尊以五种方式装饰头顶，八十位本尊是随好。总经中说：因为妙相之花以随好的果实装饰，所以被菩萨众所围绕。那么十六位明妃没有头饰吗？没有，因为她们是法界之印。此外，手足有轮相等共同宣说的相，而与众不同的是大智慧的象征。
English
Having a beautiful demeanor, being upright, and free from the habits of error, Appropriate in order, as if wiped clean. A body that is clean, soft, and pure, The marks are completely perfect and fully possessed. The limbs of the body are broad and excellent, With balanced steps and clear eyes. Having pure skin and youthful vigor, A body that is neither shrunken nor swollen. A body that is extremely firm, Limbs that are extremely distinct. A gaze that is unobstructed and pure, A rounded waist, an abdomen that is not flabby. Being upright and having a deep navel, Spiraling to the right, Pleasing to look at from all directions, With pure conduct and without. Moles or dark spots on the body, Hands as soft as cotton. Hand lines that are bright, deep, and long, A face that is not too long. Lips as red as the bimba fruit, A tongue that is soft and thin. Red and with the sound of a dragon's roar, A gentle tone, teeth that are round. Sharp, white, and even, With fine spaces between the teeth and a high nose. Extremely pure, eyes that are. Wide, with thick eyelashes, Like the petals of a lotus flower. Eyebrows that are long and smooth, Glossy, with even hair. Long and full arms, even ears, Completely free from the appearance of decay. A broad forehead, Wide, and a full head. Hair as black as a bee, Thick, soft, and untangled. Not disheveled and emitting a fragrance, able to steal. The heart of a man. The noose of the goddess of fortune, auspicious. Decorated with swastikas, Are considered the excellent signs and marks of the Buddha. Thus it is said. Secondly, the sixteen talents of the sixteen wisdoms, each of the four wisdoms such as mirror-like wisdom being divided into four, are the sixteen heroes. Their objects are the sixteen realms of dharma, and their talents are the sixteen vidyas, totaling thirty-two, which are the excellent marks. The sixteen heroes are adorned on their heads with the symbols of the five wisdoms, the five deities of the five families in five ways, the eighty deities are the minor marks. The General Sutra says: Because the flower of the marks is adorned with the fruit of the minor marks, it is surrounded by the assembly of bodhisattvas. So do the sixteen vidyas not have head ornaments? No, because they are the mudra of the realm of dharma. Furthermore, the signs commonly proclaimed, such as the wheel on the hands and feet, are distinct signs of great wisdom.
Chinese
因为显现为异于寻常之相，所以称为无与伦比。之所以将这些作为特征和例子的原因在于，眷属和眷属的庄严圆满，也描绘了主尊的自性，从而使其更加美丽。就像戒指和戒指的装饰使男人的手变得美丽一样。像这样，身体虽然不动，但在所有不可思议的刹土中，都以适合不同众生的身之显现，以及以无尽的音声宣说所有乘的语言，以及以断证所摄的功德，以智慧的遍及，以及与所化众生清净与不清净的显现相符的各种变化，恒常显现，从而成办众生的利益。《宝积经》中说： 虚空有多大，身体也有多大。身体有多大，光明也有多大。光明有多大，语言也有多大。语言有多大，心也有多大。就像这样。这表明了一切化身的来源，因此也暗示了六能仁。将以上三部分经文分别与化身三身的自性相结合，也是不矛盾的。那么，佛陀的姿态是怎样的呢？为了表示不滞留于轮回和寂灭的边际，以方便大悲和智慧空性的智慧，双足跏趺坐，与父亲平等，与母亲苦行的跏趺坐相同，安住于等持中。这里讲述了母亲的坐姿，因此也表示了普贤佛母。为了象征五种智慧自生智和六种意义，具有六只手，以及为了象征这些智慧如意满足所化众生的愿望，手持由珍宝制成的五种姓，象征五种智慧和法界手印金刚等，光芒闪耀。《幻化嬉戏大论》中说： 六智自性之，手印珍宝光芒相，金刚轮宝与莲花，铃杵莲花与焰剑。就像这样。身体是空性，语言是无相，心是无愿，这三者超离了思维的范畴，所以是思。
English
Because it appears as an extraordinary sign, it is called incomparable. The reason for using these as characteristics and examples is that the retinue and the adornments of the retinue are complete, and the nature of the main deity is also depicted, thereby making it more beautiful. Just as a ring and the decoration of a ring make a man's hand beautiful. Like this, although the body does not move, in all inconceivable Buddha-fields, the manifestation of the body is adapted to different beings, and the language proclaims all vehicles with endless sounds, and the qualities gathered by abandonment and realization, the pervasiveness of wisdom, and various transformations that conform to the pure and impure appearances of the beings to be tamed, constantly appear, thereby accomplishing the benefit of beings. The "Ratnakuta Sutra" says: As vast as the sky is, so vast is the body. As vast as the body is, so vast is the light. As vast as the light is, so vast is the speech. As vast as the speech is, so vast is the mind. Like this. This shows the source of all manifestations, thus also implying the six Thubpas. It is not contradictory to combine the above three parts of the scripture separately with the nature of the Trikaya, which is the teacher. So, what is the posture of the Buddha? In order to show that he does not dwell on the edge of samsara and nirvana, with the wisdom of skillful means, great compassion, and emptiness, the two feet are in the vajra posture, equal to the father, and the same as the mother's ascetic posture, abiding in samadhi. Here, the sitting posture of the mother is described, thus also indicating Samantabhadri. In order to symbolize the five wisdoms, the self-born wisdom and the meaning of the six, he has six hands, and in order to symbolize that these wisdoms fulfill the wishes of the beings to be tamed like a wish-fulfilling jewel, he holds the five families made of precious jewels, symbolizing the five wisdoms and the Dharmadhatu mudra, vajra, etc., shining with light. The "Great Play of Emanation" says: Of the nature of the six wisdoms, the sign of the radiant jewel hand seal, vajra wheel jewel and lotus, bell pestle lotus and flaming sword. Like this. The body is emptiness, the speech is without characteristics, and the mind is without aspiration. These three are beyond the realm of thought, so they are thought.