Chinese
共有七个方面。第一是：于如是性中成熟的自性。注释：由“如来”来表示。也就是说，一般从“Tathāgata”这个词来说，“Tathā”是“如是”，“gata”是“逝去”或者“知晓”或者“到来”或者“宣说”等意思。但这里是指法性，因为远离了对如是性之义的遮蔽之执着而成熟，并且其体性显现，所以称为“逝去”。第二是：不需寻求，自然成就的自性。注释：由“正等觉”来表示。因为自生智慧的体性中没有需要断除的东西，所以在无错乱、不变异、不欺骗的正法性之界中，果位身和智慧的坛城圆满自显，因此是远离断证之义。第三是：智慧无边无际的自性。注释：由“佛”来表示。无垢之智慧本身是无边无际扩展的自性。从Buddha这个词来说，有如从睡眠中醒来般觉醒和如莲花开放般开展之义。如是说：从无明睡眠中醒来，并且对于所知也增长智慧，佛如莲花花瓣般开展。第四是：于果位拥有自在并且体性不可指示的自性。注释：由“薄伽梵”来表示。因为连微小的遮蔽部分也不存在，所以战胜四魔，并且于伟大的功德之果位拥有自在，而且是体性不可指示的自性。因为不住于轮回涅槃有寂二边的意义，所以是超越。如金刚次第中说：以智慧的力量战胜四魔等，五身等功德无法言说，自己的体性不可指示。四魔是烦恼魔、蕴魔、天子魔、死魔。注释：降伏的方式是：五烦恼清净为五智的体性，所以降伏了烦恼魔。因为这些清净，所以五蕴，即色、受、想、行、识的蕴。注释：五部的金刚萨埵、宝生、无量光、不空成就、毗卢遮那。注释：在体性中转变为处所，所以降伏了蕴魔。那时，从清净的天人和不清净的分别念之束缚中解脱，所以是欲界天的
English
There are seven aspects. The first is: the nature of maturing into suchness. Note: Indicated by "Tathāgata." That is, generally speaking, from the word "Tathāgata," "Tathā" means "suchness," and "gata" means "gone" or "knowing" or "arriving" or "speaking," etc. But here it refers to the nature of Dharma, because it is mature by being free from the attachment of obscuration to the meaning of suchness, and because its essence is manifested, it is called "gone." The second is: the nature of spontaneously accomplishing without seeking qualities. Note: Indicated by "Samantabhadra." Because there is nothing to be abandoned in the essence of self-born wisdom, in the realm of the correct Dharma nature that is without error, unchanging, and non-deceptive, the mandala of the fruition body and wisdom is completely self-manifested, therefore it is the meaning of being free from abandonment and attainment. The third is: the nature of wisdom being without limit or center. Note: Indicated by "Buddha." The stainless wisdom itself is the nature of expanding without limit or center. From the word Buddha, it has the meaning of awakening as if waking from sleep and expanding like a lotus flower opening. As it is said: Awakening from the sleep of ignorance, and also increasing wisdom for the knowable, the Buddha expands like the petals of a lotus. The fourth is: the nature of having dominion over the fruition and the essence being un-demonstrable. Note: Indicated by "Bhagavan." Because even the slightest part of obscuration does not exist, it conquers the four maras, and has dominion over the fruition of great qualities, and is the nature of being un-demonstrable. Because it does not abide in the extremes of samsara and nirvana, existence and peace, it is transcendence. As it is said in the Vajra Sequence: Conquering the four maras and so on with the power of wisdom, the qualities such as the five bodies are beyond expression, one's own essence cannot be indicated. The four maras are the mara of afflictions, the mara of aggregates, the mara of the son of the gods, and the mara of death. Note: The method of conquering is: the five afflictions are purified into the essence of the five wisdoms, so the mara of afflictions is conquered. Because these are purified, the five aggregates, namely the aggregates of form, feeling, perception, formation, and consciousness. Note: The Vajrasattva of the five families, Ratnasambhava, Amitabha, Amoghasiddhi, Vairochana. Note: Transforming into a place in essence, so the mara of aggregates is conquered. At that time, liberation from the bonds of pure gods and impure conceptual thoughts, so it is the desire realm of the
Chinese
由于无法被障碍所阻挡，因此战胜了天子魔。心性从生死中解脱，因此战胜了死主的魔。第五个是，显现平等性且远离行境的自性。（注释：由“大乐”所表示。）虽然做了轮涅平等性的意义，但因为对轮涅的一切法，都远离了执着为所用和能用的所有执念而享受。第六个是，不离一和多的自性。（注释：十方，四方四隅上下共十。）（注释：由“四时的一切如来之身语意金刚自性”所表示。）十方四时的一切佛之身语意功德事业，分为五类，每类又分为五，显现为二十五果法，因此远离了一的自性。这二十五个果法融入自生智慧中。这五部也融入了第六位普贤金刚持大。（中），因此远离了多的边。第七个是，三时无聚散的自性。（注释：无余、非余、无余者，与一切不异、无异、无别的自性。）由“所表示”。第六部普贤，与被三界和三时所摄的轮涅一切法不异、无异、无别的意义。第二，讲述示现者的体性，从“身前和身后没有”等，到“面容舒展，具有三头”之间所表示。也就是，之前所说的示现者的自性，对于所化众生，显现为身语意的相状的转变之部分，称为体性。对此，示现者是三身自性的意义的象征。不二的方便智慧的意义的象征。具有六种智慧的意义的象征。具有三种解脱的意义的象征，共有四种。第一，是法身自性的意义的象征：身前和身后没有，在一切处面容都舒展而清晰，因为是不间断色身功德的智慧之身。第二，是报身自性的意义的象征：由“具有相好”所表示。对此，有共同和特殊的相好两种。第一种是，头顶等三十二相
English
Since it cannot be stopped by obstacles, it conquers the demon of the son of the gods. Since the nature of mind is liberated from birth and death, it conquers the demon of the Lord of Death. The fifth is the nature of manifesting equality and being free from the realm of activity. (Note: Indicated by "great enjoyment.") Although it makes the meaning of equality of samsara and nirvana, it enjoys being free from all attachments to holding all dharmas of samsara and nirvana as things to be used and things that use. The sixth is the nature of not being separate from one and many. (Note: Ten directions, four directions, four intermediate directions, above and below, are ten.) (Note: Indicated by "the vajra nature of the body, speech, and mind of all the Tathagatas of the four times.") The body, speech, mind, qualities, and activities of all the Buddhas of the ten directions and four times are divided into five categories, and each category is divided into five, appearing as twenty-five result dharmas, thus being separate from the nature of one. These twenty-five result dharmas are integrated into self-arisen wisdom. These five families are also integrated into the sixth, the great Samantabhadra Vajradhara. (In), thus being free from the extreme of many. The seventh is the nature of the three times without gathering or scattering. (Note: Nothing left, not left, nothing left, with everything not separate, not different, inseparable nature.) Indicated by "The sixth family, Samantabhadra, is the meaning of being not separate, not different, and inseparable from all the dharmas of samsara and nirvana encompassed by the three realms and three times. Second, explaining the essence of the teacher, from "without front and back," etc., to "with a relaxed face and possessing three heads." That is, the nature of the teacher previously described, for the beings to be tamed, the part of the transformation that appears as the marks of body, speech, and mind is called the essence. In this regard, the teacher is a symbol of the meaning of being the nature of the three bodies. A symbol of the meaning of non-dual means of wisdom. A symbol of the meaning of possessing six wisdoms. A symbol of the meaning of possessing three liberations, there are four in total. First, the symbol of the meaning of being the nature of the Dharmakaya: without front and back, the face is clear and relaxed in all places, because it is the wisdom body of the unceasing qualities of the form body. Second, the symbol of the meaning of being the nature of the Sambhogakaya: indicated by "possessing marks and signs." In this regard, there are two types of marks and signs, common and special. The first is, the thirty-two marks such as the crown of the head
Chinese
。指甲是铜色等八十种随好。三十二种妙相是：在《现观庄严论》中说，手足有轮相和如龟足，手和脚趾有网相连，手和脚都柔软且有童子相。此身七处高，手指长，脚跟宽，身躯高大端正。足踝不明显，毛发向上生长。小腿像艾内鹿一样，手长而美。阴部的皮褶藏于内部。皮肤是金色，皮肤薄，毛发一根根向右生长。面有白毫庄严，上半身像狮子。此人的臂膀圆润，肩部丰满。对此人来说，即使没有美味也觉得是极品美味。身体像榕树一样，四四方方。顶髻圆满，舌头长而美，声音如梵天，面颊像狮子，牙齿非常白，大小均匀，排列整齐，数量是四十颗完整。眼睛是绀青色，眼睫毛是最好的。这些就是三十二相。如此说。八十种随好是：如《现观庄严论》中所说，佛陀的指甲是铜色，颜色润泽高隆，手指都是。圆润丰满，脚踝纤细，脉络不明显且没有纠结。脚踝不明显，双足平整，如狮子、大象、鸟和。骏马般行走，向右行进，行走优雅端正，步履安详。像擦拭过一样，次第相称。身体干净、柔软且清净。妙相完全圆满，身体的肢体宽广而美好。步伐平稳，双眼。清净且有童子相，身体不萎缩且丰满，身体非常紧致。肢体非常分明，目光没有遮障且清净，腰部圆润，腹部不松弛。笔直，肚脐。深陷且向右旋转，从各方面看都很悦意，行为端正，身上。没有痣和黑点，手像木棉一样柔软，手纹光亮深刻而长，脸不太长，嘴唇像频婆果一样红润，舌头柔软且薄，红润且有龙的声音，声音柔和悦耳，牙齿圆润，锋利洁白且均匀。
English
Fingernails are copper-colored, etc., are the eighty minor marks. The thirty-two major marks are: In the Ornament for Clear Realization, it says: Hands and feet have wheel marks and turtle feet. Hands and toes are connected by webs. Hands and feet are soft and youthful. This body is tall in seven places. Fingers are long, heels are wide, the body is large and upright. Ankles are not visible, hair grows upwards. Calves are like the aina deer, hands are long and beautiful. The penis sheath is hidden inside. The skin is golden, the skin is thin, and each hair grows well to the right. The face is adorned with a white hair, and the upper body is like a lion. This person's arms are round, and the shoulders are full. For this person, even if there is no delicious food, it seems like the best taste. The body is like a banyan tree, square. The crown of the head is complete, the tongue is long and beautiful, the voice is like Brahma, the cheeks are like a lion, and the teeth are very white, evenly sized, neatly arranged, and the number is forty complete. The eyes are dark blue, and the eyelashes are the best. These are the thirty-two marks. So it is said. The eighty minor marks are: As it says in that same text, the Tathagata's fingernails are copper-colored. The color is glossy and high, and the fingers are all. Round and full, the ankles are slender, the veins are not visible and there are no knots. The ankles are not visible, the feet are even, and like a lion, elephant, bird, and. Like a fine horse, walking with grace, moving to the right, walking beautifully and upright, with a composed gait. Like being wiped clean, appropriately in order. The body is clean, soft, and pure. The marks are completely perfect, and the limbs of the body are wide and beautiful. The steps are even, and the two eyes are. Pure and youthful, the body does not shrink and is full, the body is very tight. The limbs are very distinct, the gaze is unobstructed and pure, the waist is round, the abdomen is not relaxed. Straight, the navel is. Deep and swirling to the right, pleasing to look at from all directions, conduct is pure, and on the body. There are no moles or black spots, the hands are as soft as cotton, the hand lines are bright, deep, and long, the face is not too long, the lips are as red as the bimba fruit, the tongue is soft and thin, red and has the sound of a dragon, the voice is soft and gentle, and the teeth are round, sharp, white, and even.
Chinese
纤细的身体和高挺的鼻梁， 极其清净的身体， 宽大的眼睛和浓密的睫毛， 像莲花瓣一样的眼睛， 长而柔和的眉毛， 光滑且毛发均匀， 修长的手、丰满的身体和匀称的耳朵， 完全摆脱了衰败， 开阔的额头， 宽大的胸膛和丰满的头颅， 头发像蜜蜂一样乌黑， 浓密、柔顺、不缠结， 不蓬乱且气味芬芳，是男人的， 能夺走心神， 吉祥图案和吉祥物， 以右旋海螺纹装饰， 被认为是佛陀的妙相。 据说，这些也与转轮王和十地菩萨有相似之处，所以被称为共同的妙相。第二，特殊的妙相有外、内、密三种。第一，外在的妙相是：佛陀的意是四种智慧，即如镜智、妙观察智、成所作智、平等性智。每一种又分为四种，因此有十六种智慧的力量，即十六位菩萨。其所缘境是十六种法界的力量，即十六位明妃，共有三十二种妙相。十六位菩萨以五种智慧的象征，用五种姓装饰头顶的八十位神祇，就是八十种随好。第二，内在的妙相是：顶轮的三十二根脉瓣是三十二种妙相。脐轮的六十四根脉瓣减去四根空脉，剩下六十根。喉轮的十六根脉，心轮的四根大脉，总共八十根，被认为是八十种随好。第三，秘密的妙相是：父尊和母尊的十六种喜乐，每一种都是三十二种妙相。父尊的每一种喜乐都具有五种智慧的味道，因此是八十种随好。第三，作为化身自性的意义象征是：在所有不可思议之处，以各种身语意显现，如经文所示。事业的显现方式是，变化不可思议且无量，自然显现。第二，无二的方便与智慧的意义象征是：以方便和智慧的双足平等的跏趺坐姿安住，如经文所示。方便是伟大的慈悲，智慧是空性的智慧的象征，双足是父尊的金刚跏趺坐和母尊的