Chinese
光泽润滑，没有皱纹且显而易见，圆润，丰满，优雅纤细，身体的脉络不显现，没有结节，脚踝不显现，没有长短的均等，精于以狮子的姿态压制他人，精于以大象般的姿态压制龙，于虚空中行走如天鹅的姿态，精于引导众生如牛王的姿态，与绕行的口诀相符，向右观看行走，观看时悦意且美丽地行走，不摇动地正直行走，肌肉丰满且姿态优美地婀娜行走，如清洗干净的清净身体，身体的长短粗细等不直接混杂而依次相称，身体是平息了浑浊的清净，柔和且极度清净，相好圆满，身体广大故肢体圆满且美好，步伐缓慢迅速均匀，没有丝毫污垢故双眼清净，身体年轻且肌肉发达，身体没有萎缩，肌肉紧实丰满，身体肌肉紧致，肢体和支分完全分开，远离突发污垢的目光极度清净，身体的骨骼圆润，腰部相称的半截，腰部不是非常长故身体不倾斜，身体的骨骼因此没有高低，肚脐深且向右旋转，一切行为举止都悦意，身语意一切行为清净，身上没有痣和黑点，手如棉花般柔软，手上的纹路光亮清晰，从远处就能清晰看到的深刻，手上的纹路长，脸不是非常长，脸上显现出影像的倒影，嘴唇像频婆果一样红润，舌头长且柔软，薄且红润，声音如龙般洪亮，悦耳且柔和，牙齿圆润，锋利，洁白，整齐，优雅纤细，鼻梁高挺，没有渗漏故清净洁白，眼睛宽大，睫毛浓密。
English
With lustrous complexion, without wrinkles and visible, round, full, gracefully slender, the body's veins are not visible, without knots, the ankles are not visible, equal without length, skilled in subduing others with the gait of a lion, skilled in subduing dragons with the gait of an elephant, walking in the sky with the gait of a swan, skilled in guiding beings with the gait of a supreme bull, in accordance with the instructions for circumambulation, walking while looking to the right, walking pleasingly and beautifully when viewed, walking upright without wavering, walking gracefully with full muscles and elegant posture, like a cleansed and pure body, the body's length, thickness, thinness, etc., are not directly mixed but are successively proportionate, the body is the purity of pacifying turbidity, gentle and extremely pure, with complete marks and signs, the body is vast, hence the limbs are complete and beautiful, the pace is slow, fast, and even. Without any stains, the eyes are pure, the body is young and muscular, the body is not shrunken, the muscles are firm and full, the body muscles are tight, the limbs and sub-limbs are completely separated, the gaze free from sudden defilements is extremely pure, the body's bones are round, the waist is a proportionate half, the waist is not very long, so the body does not lean, the body's bones therefore have no height difference, the navel is deep and spirals to the right, all actions are pleasing to behold, body, speech, and mind are all pure in conduct, there are no moles or dark spots on the body, the hands are as soft as cotton, the lines on the hands are bright and clear, deep and clear from a long distance, the lines on the hands are long, the face is not very long, the reflection of the image appears on the face, and the lips are red like the bimba fruit, the tongue is long and soft, thin and red, the voice is as loud as a dragon, pleasant and gentle, the teeth are round, sharp, white, even, gracefully slender, the bridge of the nose is high, without leakage, hence pure and white, the eyes are wide, and the eyelashes are thick.
Chinese
，颜色纯净不杂，如莲花瓣般修长圆满，眉毛修长，柔顺，光亮，毛发整齐，手掌修长而宽大，鼻梁端正，鼻根没有损坏，发际线明显，额头开阔，宽广，头顶如伞盖般宽大，头发如蜂般乌黑，紧密无缝隙，柔顺，不杂乱，不掉落，气味芬芳，心间有白色吉祥结，手掌和脚底有方格吉祥图案，其末端，手指等下方有七个右旋的卍字符号装饰。如此等等。此外，寂静和忿怒的表情变化无量，不可思议。第三是所谓的智慧等所显示的。五种智慧中的每一种，都各有四种眷属，总共二十五种。法界智，不动摇，如虚空般超越所知之边际。明镜智，远离能取所取的尘垢，不勤作，不显现，却是生出各种功德的基础。平等性智，一切诸法皆无实体和自性，不分轮回涅槃，安住于寂静的法界中。妙观察智，对于法性如何，以及法相所知有多少，恒常无碍地了知。成所作智，事业利他，远离贪执和障碍，事业自然成就。如《经庄严论》所说：明镜智不动摇，三种智慧依于此，平等性智和妙观察智，唯有成所作智。如此等等。第四是所谓的眷属等所显示的。此刹土的眷属是其他相续者，也就是十地菩萨，仅仅如此。导师在衡量身体的功德时，放出光芒，就像污垢在镜子中显现一样，自地的所知障在导师的相好明镜中显现，从而认识到自己与导师的差别，极其难以衡量菩提的障碍，通过精进修持，到达十一地普光地。
English
, the color is pure and unmixed, like long and complete lotus petals, with long eyebrows, smooth, shiny, and even hair. The hands are long and broad, the nose is straight, the root of the nose is undamaged, the hairline is obvious, the forehead is open, broad, the head is broad like an umbrella, the hair is black like bees, tight without gaps, smooth, not messy, not falling, fragrant, with a white auspicious knot in the heart, and square auspicious patterns on the palms and soles of the feet. At the end of it, the fingers and other lower parts are decorated with seven right-swirling swastikas. And so on. In addition, the expressions of peace and wrath are immeasurable and inconceivable. The third is what is shown by the so-called wisdom and so on. Each of the five wisdoms has four retinues, for a total of twenty-five. Dharmadhatu wisdom, unwavering, like the sky, transcends the limits of what is knowable. Mirror-like wisdom, free from the dust of the grasper and the grasped, without effort, without manifestation, is the basis for the emergence of various virtues. Equality wisdom, all dharmas have no substance and no self-nature, without distinguishing between samsara and nirvana, abides in the peaceful realm of dharma. Discriminating wisdom, always knows how the nature of dharma is, and how much is known about the characteristics of dharma, without hindrance. Accomplishing wisdom, the activity is altruistic, free from attachment and obstacles, and the activity is naturally accomplished. As stated in the Ornament of the Sutras: The mirror-like wisdom is unwavering, the three wisdoms depend on it, the equality wisdom and the discriminating wisdom, only the accomplishing wisdom. And so on. The fourth is what is shown by the so-called retinue and so on. The retinue of this realm is other continuums, that is, the ten bhumi bodhisattvas, only this. When the teacher measured the qualities of the body, he emitted light, just as dirt appears in a mirror, the obscurations of knowledge of one's own ground appear in the clear mirror of the teacher's marks and signs, thereby recognizing the difference between oneself and the teacher, and the obstacles to enlightenment, which are extremely difficult to measure, are purified through diligent practice, and one reaches the eleventh bhumi, the All-Illuminating Ground.
Chinese
《桑宁》中说：在色究竟天无上胜妙之处，身相是毗卢遮那佛的形象。对于菩萨眷属们，如来殊胜的教言是不言说的，而是以身来显示诸法。如同镜子显现的道理一样，消除一切事物的不良色彩。当眷属们如此瞻仰佛身时，菩提的障碍深不可测，佛身如镜般显现。之后，次第获得十地，证得无上圆满菩提。第五，以“时间”等词语来表示。时间的尺度是十地的大自在者们，在三界怙主无自性的法界中，以无尽庄严的轮，从身语意的状态中，示现教法，直到师徒的意念融为一体，战胜死亡之魔，为了世间的善妙积聚而立誓。如《宝性论》所说：法自在者战胜死亡之魔后，因无自性故，成为世间永恒的怙主。第六，以“所化”等词语来表示。对于所化众生的愚痴等五种烦恼，哪一种烦恼的对治最为强大，就示现相应的刹土、五身、五种殊胜法和五种转依智慧。从见道开始，直到十地乃至有边的尽头，次第圆满，最终趋向圆满菩提的精髓。也就是说，在见道时，由遍计所生的愚痴转依，阿赖耶融入法界，获得法界智的体性，证得初地极喜地，见到毗卢遮那佛。同样，在圣道的小三品中，我慢转依，意识融入法界，证得平等性智，获得二地到四地，见到宝生佛。在中三品中，对一切相的贪执转依，染污意融入法界，获得妙观察智，获得五地到七地，见到无量光佛。在大三品中，第八地嗔恨的种子，以及分别念的痛苦，阿赖耶识转依，获得大圆镜智，见到不空成就佛。在剩余的二地中，嫉妒的种子，以及五根识融入法界，以四种正知正见，利益有情众生
English
From the "Sangnying": In the supreme and excellent place of Akanishta, the form is that of Vairochana. To the assembly of Bodhisattvas, the Tathagata's supreme teachings are unspoken, but the Dharmas are shown through the body. Like the way a mirror shows, it removes all the bad colors of things. When the assembly thus gazes upon the Buddha's body, the obscurations of Bodhi are immeasurable. The Buddha's body appears like a mirror. Then, the ten Bhumis are gradually attained, and unsurpassed perfect Bodhi is attained. Fifth, it is shown by words such as "time." The measure of time is that the great masters of the ten Bhumis, in the realm of the three worlds' protector, the essence of non-self, with the wheel of inexhaustible adornment, from the state of body, speech, and mind, show the teachings until the minds of the teacher and disciples become one, conquering the Mara of death, and vowing for the sake of accumulating the world's goodness. As stated in the "Uttaratantra": After the master of Dharma conquers the Mara of death, because of non-self, he becomes the eternal protector of the world. Sixth, it is shown by words such as "those to be tamed." For the five afflictions of those to be tamed, such as ignorance, whichever affliction's antidote is the most powerful, the corresponding Buddha-field, the five bodies shown as teachers, the five excellent Dharmas, and the five kinds of transformed wisdom are shown. From the path of seeing, up to the end of the ten Bhumis, gradually perfected, they ultimately go to the essence of perfect Bodhi. That is, at the time of the path of seeing, the ignorance arising from conceptualization is transformed, the Alaya merges into the Dharmadhatu, the nature of Dharmadhatu wisdom is attained, the first Bhumi, the Joyful One, is attained, and Vairochana is seen. Similarly, in the three small stages of the noble path of meditation, pride is transformed, the mind consciousness merges into the Dharmadhatu, equality wisdom is attained, the second to fourth Bhumis are attained, and Ratnasambhava is seen. In the three middle stages, attachment to all appearances is transformed, defiled mind merges into the Dharmadhatu, discriminating wisdom is attained, the fifth to seventh Bhumis are attained, and Amitabha is seen. In the three great stages, in the eighth Bhumi, the seed of hatred, the pain of conceptual thought, and the Alaya consciousness are transformed, great mirror-like wisdom is attained, and Amoghasiddhi is seen. In the remaining two Bhumis, the seed of jealousy, and the five sense consciousnesses merge into the Dharmadhatu, and with the four correct knowledges, they benefit the ocean of sentient beings.
Chinese
获得了成办事业的广大事业之智慧。 见到了义成之身。 之后，十方诸佛都向那位常住的大菩萨以大光明灌顶，如先前所示现的成佛之相。 如是《幻化网续》中说： “为了清净地的自在，五导师与五妙法，从五圆满之智慧中，趋向圆满菩提之精华。” 又，次第见到的方式是，《普贤密意根本续》中说： “导师示现圆满受用身之眷属，以超越四种受用之地，首先镇伏极喜地，十地是法云之地，此乃示现圆满受用之眷属。” 如是。 依照波罗蜜多之理，此刹土唯有十地菩萨，而非其他众生之行境。 如前所说之大圆满报身刹土，如是导师虽圆满受用，然眷属等非自显现，乃他续所摄故，是为半显报身，或称自性化身之刹土。 由《日月和合大续》所宣说。 若以上乘衡量，则视为计数与处所之前者，乃以波罗蜜多道所计之果，于证得一切光明之时，在色究竟天成佛之报身，虽成为十地之行境，然不见其身，仅闻其语，由此断除所知障而成佛，且认为见导师是相同的。 后者则由“差别”等所宣说，即：殊胜自性大圆满之自显智慧坛城中，由殊胜见之上师如实灌顶，不失坏誓言，日间自显现前光明，夜间习惯于心间之光芒等，虽未达证悟之自性之量，然以法性之谛实与上师之加持，于解脱身之束缚时，一忆念化身刹土，即与获得地的圣者们同等，前往基现任运十方之化身刹土，此乃阿底大圆满中说：五浊恶世