Chinese
覆盖三者等。梵音是：声音如梵天之音般悦耳动听，近处听也不显得声音大，远处听也不会变小。面颊如狮子是：面颊宽大且圆润。尺寸相等是：牙齿全部大小、长短一致。编织良好是：牙齿之间没有空隙。剩余两个是：眼睛是青莲眼，眼睫毛是牛王的。（如《三十二相》中所说）眼睛如贵重的大青莲宝石般呈青色，眼睫毛如牛王的睫毛般不杂乱且无垢。八十随形好是八个十组。第一个十组是：佛陀的指甲是红铜色，颜色润泽且高起，手指等，圆润丰满，逐渐变细，脉络不显，没有结节，踝骨不显，双足平齐。手指逐渐变细是：手指没有关节，从根部开始逐渐变细。没有结节是：没有脉络结节。关于“踝骨不显”，属于妙相的是大踝骨，属于随形好的是小踝骨。双足平齐是：左右双足长短一致。第二个十组是：如狮子、大象、鸟和，牛王步伐行走，右旋，美观行走，正直和，紧致端庄，如擦拭过般依次相宜。因为擅长以威势压倒人，所以如狮子般行走；因为擅长以威势压倒龙，所以如大象般行走；在虚空中行走如鸟王般；因为擅长引导大众，所以如牛和牛王般行走，这是四种步伐。右旋是：绕行时总是向右旋转。美观行走和正直行走是行走姿态。紧致端庄是：身体肌肉不松弛。依次相宜是：大小、粗细依次相宜。第三个十组是：清净、柔和、洁净的身躯，相好圆满，身肢宽广且美好，步伐稳健且
English
Covers the three, etc. The Brahmic sound is: the sound is as pleasant and agreeable as the voice of Brahma, and it does not appear loud when heard from nearby, nor does it become small when heard from afar. The cheeks are like a lion's: the cheeks are wide and round. Equal in size: all the teeth are the same size, length, and width. Well-woven: there are no gaps between the teeth. The remaining two are: the eyes are blue lotus eyes, and the eyelashes are those of a supreme bull. (As stated in the Thirty-two Marks) The eyes are blue like precious large blue lotus jewels, and the eyelashes are like those of a supreme bull, not tangled and without impurities. The eighty minor marks are eight sets of ten. The first set of ten is: the Buddha's nails are the color of red copper, the color is lustrous and high, and the fingers, etc., are round and full, gradually becoming thinner, the veins are not visible, there are no knots, the ankles are not visible, and the feet are level. The fingers gradually become thinner: the fingers have no joints and gradually become thinner from the root. No knots: there are no vein knots. Regarding "invisible ankles," what belongs to the major marks is the large ankle, and what belongs to the minor marks is the small ankle. The feet are level: the left and right feet are the same length. The second set of ten is: like a lion, an elephant, a bird, and a leader of the herd walking, turning to the right, walking beautifully, upright, and tightly composed, as if wiped clean, in due order. Because he is skilled at overpowering people with his power, he walks like a lion; because he is skilled at overpowering nagas with his power, he walks like an elephant; walking in the sky like the king of birds; because he is skilled at guiding the masses, he walks like a bull and a leader of the herd, these are the four gaits. Turning to the right: when circumambulating, he always turns to the right. Walking beautifully and walking upright are the walking postures. Tightly composed: the body muscles are not relaxed. In due order: the size, thickness, and thinness are in due order. The third set of ten is: a clean, soft, and pure body, the marks are complete, the limbs are broad and beautiful, the steps are steady and
Chinese
双足是：清净且具年轻之色，身无萎缩且丰满。因此，身体无垢而洁净，皮肤柔滑，身体无黑痣而洁净，身体宽大而肢体舒展，行走时步伐大小一致而平稳，双眼无垢而洁净，身体肌肉不干瘪而无萎缩等。第四个十支是：身体非常紧致，肢体非常分明，视线无遮蔽而清净，腰圆润且恰到好处不细长，平坦，肚脐深且右旋，从各方面看都很美观。因此，肢体分明是肢体的关节分开。视线无遮蔽是眼睛没有昏花等。腰圆润是肚脐处的腰部圆润。腰部粗细的界限分明是恰到好处。腰不长是身体不细长。平坦是没有肚子表面不平整的情况。从各方面看都很美观是指整个身体。第五个十支是：行为端正，身上没有黑痣，手如木棉般柔软，手纹有光泽、深刻且长，脸不太长，嘴唇如频婆果般红润，舌头柔软且薄。因此，手纹有光泽，手纹深刻，手上的纹路长，嘴唇如频婆，是指像频婆果一样红润等。第六个十支是：红色且如龙吟般的声音，声音柔和悦耳，牙齿圆润、锋利、洁白且整齐，胫骨纤细且鼻梁高挺，极其洁净。因此，舌头是红色的，从牙齿圆润到胫骨纤细，鼻梁高挺，鼻子没有鼻涕和痰液而极其洁净等。第七个十支是：眼睛宽大且睫毛浓密，像莲花瓣一样，眉毛长而柔顺，润泽且毛发整齐，手长而丰满，耳垂齐平，完全摆脱了衰老。也就是说，眼睛上方生长的毛发是眉毛，眼眶周围生长的毛发是睫毛。像莲花瓣一样，是指莲花的花瓣和花蕊
English
The two feet are: pure and with youthful color, the body is without shrinkage and full. Therefore, the body is clean without impurities, the skin is smooth, the body is clean without black moles, the body is wide and the limbs are relaxed, the steps are uniform and stable when walking, the eyes are clean without impurities, and the body muscles are not dry and without shrinkage, etc. The fourth set of ten is: the body is very tight, the limbs are very distinct, the vision is unobstructed and pure, the waist is round and just right, not slender, flat, the navel is deep and swirls to the right, and it is beautiful from all aspects. Therefore, distinct limbs mean that the joints of the limbs are separated. Unobstructed vision means that the eyes have no blurred vision, etc. A round waist means that the waist at the navel is round. The clear boundary between the thickness of the waist is just right. A not long waist means that the body is not slender. Flat means that there is no unevenness on the surface of the abdomen. Beautiful from all aspects refers to the entire body. The fifth set of ten is: conduct is upright, there are no black moles on the body, the hands are as soft as cotton, the hand lines are shiny, deep and long, the face is not too long, the lips are as red as Bimba fruit, and the tongue is soft and thin. Therefore, the hand lines are shiny, the hand lines are deep, the lines on the hands are long, and the lips are like Bimba, which means they are as red as Bimba fruit, etc. The sixth set of ten is: red and like the sound of a dragon, the voice is soft and pleasant, the teeth are round, sharp, white and even, the shins are slender and the nose is high, and it is extremely clean. Therefore, the tongue is red, from the round teeth to the slender shins, the nose is high, and the nose is extremely clean without mucus and phlegm, etc. The seventh set of ten is: the eyes are wide and the eyelashes are thick, like lotus petals, the eyebrows are long and soft, smooth and the hair is neat, the hands are long and full, the earlobes are level, and aging is completely avoided. That is to say, the hair that grows above the eyes is the eyebrows, and the hair that grows around the eye sockets is the eyelashes. Like lotus petals, it refers to the petals and stamens of the lotus flower.
Chinese
就像完整具备一样，黑白分明而美丽。声音和谐悦耳，左右对称，完全摆脱了瑕疵，没有污垢。八十种好是：前额平整，宽阔，头部丰满，头发像蜜蜂一样乌黑，浓密，柔顺，不杂乱，不竖立，散发着香味，吸引着男人的心。胸前有吉祥图案，手掌和脚底有正方形的吉祥图案，以及卍字符等装饰。正如经文所说，前额平整是指前额的发际线整齐，宽阔是指前额的面积宽大。头发不杂乱是指头发的丝缕之间不互相缠绕，没有变成一团乱麻。不竖立是指头发不向上竖起。头发散发着香味，能吸引男人的心。胸口有吉祥图案，手掌和脚底有正方形的吉祥图案，以及卍字符等装饰。这些相和好是佛陀色身的功德。佛陀的真实色身是报身，所以这些相好是安立在报身上的。虽然化身中也有殊胜的化身具备这些相好，但化身只是为了利益其他被调伏者而显现，所以没有真实的相好。在所有好相中，除了顶髻和白毫之外，其他相好转轮王也略微具备，但佛陀的好相更加清晰和美丽，等等，有很大的差别。相和好的词义是：能象征伟大的人物，所以称为“相”；如同内在功德的例子一样，在外显现，所以称为“好”。第四是化身：无论何时，只要存在，都能同时为众生带来各种利益的身体，就是佛陀 непрерывный化身。如经文所说，只要轮回世界没有空尽，就能同时显现无数不可思议的利益和安乐的化身，而且在轮回没有空尽之前，这种化身是不会中断的。第二是所依智慧：如第十三章所说，如同镜子等。
English
Just as it is fully complete, the distinction between black and white is clear and beautiful. The sound is harmonious and pleasing to the ear, symmetrical from left to right, completely free from flaws, and without impurities. The eighty minor marks are: the forehead is well-formed, broad, the head is full, the hair is as black as a bee, thick, smooth, not tangled, does not stand on end, emits a fragrance, captivating the minds of men. On the chest are auspicious emblems, and on the palms of the hands and soles of the feet are square auspicious patterns, as well as swastikas and other decorations. As the scriptures say, a well-formed forehead means that the hairline of the forehead is neat, and broad means that the area of the forehead is large. Hair that is not tangled means that the strands of hair do not intertwine with each other and do not become a tangled mess. Not standing on end means that the hair does not stand upright. The hair emits a fragrance that can captivate the minds of men. On the chest are auspicious emblems, and on the palms of the hands and soles of the feet are square auspicious patterns, as well as swastikas and other decorations. These marks and minor marks are the qualities of the Buddha's form body. The true form body of the Buddha is the enjoyment body, so these marks and minor marks are established on the enjoyment body. Although there are also supreme emanations among the emanations that possess these marks and minor marks, the emanations are only manifested to benefit other beings to be tamed, so there are no real marks and minor marks. Among all the minor marks, except for the crown of the head and the white hair between the eyebrows, the wheel-turning king also possesses similar marks and minor marks, but the Buddha's minor marks are clearer and more beautiful, etc., there is a great difference. The meaning of the words marks and minor marks are: they can symbolize great people, so they are called "marks"; like examples of inner qualities, they appear externally, so they are called "minor marks." The fourth is the emanation body: Whenever it exists, the body that can simultaneously bring various benefits to beings is the continuous emanation body of the Buddha. As the scriptures say, as long as the cycle of existence has not ended, countless inconceivable benefits and happiness of the emanation body can be manifested simultaneously, and this emanation will not be interrupted until the cycle of existence has ended. The second is the wisdom of dependence: as explained in chapter thirteen, like a mirror, etc.
Tibetan
ཡ
Chinese
又，如果将这些归纳起来，就是如所有尽所有智的两种智慧；如果再归纳，就是一切种智的一种智慧。第三是事业或利生事业：安置所化众生于道之所依，安置于道，安置于果。第一，安置于道之所依：通过慈悲的光芒等调伏恶趣众生的相续，将他们安置于殊胜的高处，即天人的身体，成为适合作为正法的容器。第二，对于三类种姓的所化众生，根据各自的根器，将他们安置于三乘之道。第三，将这些道的果安置于涅槃。这些利生事业也有在对境上的事业，和在有境上的事业。第一，是所化众生获得善趣，以及在相续中生起道等，由所化众生的相续所摄。第二，是如此成办的方法或能力，即由佛陀自身的心续所摄。第四，归纳六度的意义：如此，宣说六波罗蜜多的所有大乘经典，以及它们所表达的意义，是过去、现在、未来一切诸佛在道之阶段教导、听闻、思考的论典和修持之道。如前所述，以不执著的见解，不迷惑于修道之法，并且六度的行为也完全清净了自利的想法和对三轮的执着。像这样的二资粮圆满后，前往具足五种决定的密严刹土，在那里现证菩提，显现二身。从名为《功德宝藏·欢喜雨》中，讲述愿行学处的章节，即第九品的注释，到此为止，已经很好地确定了在因乘中广为人知的广大行和甚深见的结论。
English
Furthermore, if these are summarized, they are the two wisdoms of knowing how it is and how many there are; and if that is also summarized, it is the one wisdom of knowing all aspects. The third is the activity or enlightened activity: placing sentient beings to be tamed on the basis of the path, placing them on the path, and placing them on the fruit. First, placing them on the basis of the path: by means of rays of compassion and so forth, taming the minds of beings in the lower realms, placing them in an excellent high state, that is, the body of gods and humans, suitable as a vessel for the true Dharma. Second, for the sentient beings to be tamed of the three lineages, placing them on the path of the three vehicles in accordance with their respective capacities. Third, placing the fruit of those paths in nirvana. Those enlightened activities also include activities that are on the object and activities that are on the subject. The first is that sentient beings attain higher realms and that the path arises in their minds, etc., which is included in the minds of the sentient beings to be tamed. The second is the method or ability to accomplish this, which is included in the mind-stream of the Buddha himself. Fourth, summarizing the meaning of the six perfections: Thus, all the Mahayana scriptures that teach the six perfections, and the meanings they express, are the teachings that all the Buddhas of the past, present, and future teach, listen to, and contemplate on the path, and the path to be practiced. As mentioned before, with a view free from clinging to extremes, not being confused about how to practice the path, and the practice of the six perfections is also completely purified of the thought of self-interest and the defilement of clinging to the three spheres. Having perfected these two accumulations, one goes to the Akaniṣṭha field, which possesses the five certainties, and there one manifests enlightenment and manifests the two bodies. From the chapter on explaining the vows of aspiration and engagement in the "Treasury of Qualities," called "Rain of Joy," that is, the commentary on the ninth chapter, up to this point, the conclusion of the vast conduct and profound view, which are widely known in the causal vehicle, has been well established.