Chinese
，其背平正，味中上味，身体圆满如尼拘陀顶上高圆，修广长舌妙梵音声，师子颐颊，齿则鲜白齐平而密，有四十齿，目𥇒绀青牛王眼。 八十种好，隆赤腻甲圆指锦文，脉深不见，手足踝平，骨节坚密，二足趺平足下文长，手足平正文深腻润，舌次第语唇色赤好，如频婆果不高不下，舌赤软少白象王舌，雷吼云声善美音声如文殊响，满足众好两臂平等，身体净洁衣裳亦尔，普身柔软众分皆等，次第善密身分分善，分分宽博善坐圆满，舌正美言语论次第齐舌皆深，行密仙王普皆可喜第一善净，离闇电光普遍光明，师子牛王龙王鹅步右旋转行，舌不长短舌则圆美，腹胁不卓离于恶欲，身无黑黡无有垢恶外圆而利，又不前却高隆而净无有垢秽，笑微而缓，目如青叶居婆罗耶，笑则如法，眉面处所次第相应，眉正不邪不少不多，皆悉离过不可毁呰皆不可嫌，诸根善胜额中善满第一可喜，面额相类上身平满，不白不黑有种种香，不坚不浊次第善紧，胜妙文章有难提旋跋陀摩那，应量身形发顺不乱。 佛何以故，此中教示相好究竟尸波罗蜜，彼中便遮此义？今说初业菩萨忆念相好，悕望欲得。饶益彼故，方便教示；彼未久行，故爱相好舍离饶益，悲心布施相应饶益如是故遮。又复若人贪着妙色究竟相好，悕望忆念， 现代汉语译本：他的背部平坦端正，味道属于中上等，身体圆满如同尼拘陀树（榕树）的树顶一样高大圆润，具有修长宽广的舌头和美妙的梵音，拥有狮子般的下巴和面颊，牙齿洁白整齐且排列紧密，共有四十颗牙齿，眼睛像牛王一样呈现湛蓝的绀青色。 八十种好包括：隆起且红润光泽的指甲，圆润的手指，手上的纹路如锦缎般美丽，脉络深藏不显，手足的脚踝平坦，骨节坚固紧密，双脚的脚背平坦，脚底的纹路长而清晰，手足平正，纹路深刻且细腻润泽，舌头能按顺序说话，嘴唇的颜色红润美好，如同频婆果（一种红色水果）一样，不高也不低，舌头红润柔软，如同白象王的舌头，声音如雷鸣般洪亮，如同祥云般美妙，声音悦耳动听，如同文殊菩萨的声音一样，具备所有美好的特质，双臂平等对称，身体干净整洁，衣裳也是如此，全身柔软，各个部分都匀称，排列有序且紧密，身体的各个部分都完美，每个部分都宽阔丰满，坐姿端正圆满，舌头正直，言语美好，说话有条理，舌头深长，行为举止庄重，如同仙王一般，普遍令人喜爱，极其善良纯净，远离黑暗，如闪电般光明，普照四方，行走时如狮子、牛王、龙王、鹅一样，向右旋转而行，舌头不长不短，圆润美好，腹部和胁部平坦，远离邪恶的欲望，身上没有黑痣，没有污垢，外表圆润而有光泽，既不向前倾斜也不向后仰，高隆而洁净，没有污秽，微笑轻微而舒缓，眼睛如同青莲叶，安住在婆罗耶（一种境界），微笑合乎佛法，眉毛和面部的各个部位排列有序且和谐，眉毛端正不歪斜，不多也不少，都远离过失，无可挑剔，无可嫌恶，各种器官都完美，额头饱满，极其令人喜爱，面部和额头相似，上半身平坦丰满，肤色不白不黑，散发着各种香气，质地不坚硬也不浑浊，排列有序且紧密，拥有殊胜美妙的纹路，有难提旋（一种吉祥的旋纹）和跋陀摩那（一种吉祥的图案），身形与体量相称，头发柔顺不散乱。 佛陀为何在此处教导相好究竟的尸波罗蜜（持戒波罗蜜），却在彼处遮止这种说法呢？现在说的是，初学的菩萨忆念相好，希望得到。为了饶益他们，方便教导；因为他们修行时间不长，所以喜爱相好而舍弃饶益，悲心布施才能相应饶益，因此遮止。又或者，如果有人贪着美妙的容色和究竟的相好，希望忆念，
English
English version: His back is flat and upright, the taste is of upper-middle quality, and his body is as round and full as the top of a Nigrodha tree (banyan tree), high and round. He possesses a long and broad tongue with a wonderful Brahma-like voice, a lion-like jaw and cheeks, teeth that are bright white, even, and closely aligned, totaling forty. His eyes are a deep blue-black, like the eyes of a bull king. The eighty minor marks of excellence include: raised, red, and glossy nails, round fingers with brocade-like patterns, deep and invisible veins, flat ankles on hands and feet, firm and dense joints, flat insteps, long lines on the soles of the feet, hands and feet that are level, with deep, smooth, and lustrous lines, a tongue that speaks in sequence, lips that are red and beautiful, like the Bimba fruit (a red fruit), neither too high nor too low, a tongue that is red and soft, like the tongue of a white elephant king, a voice that roars like thunder, a beautiful voice like auspicious clouds, a voice that is pleasing to the ear, like the voice of Manjushri Bodhisattva, possessing all the good qualities, arms that are equal and symmetrical, a body that is clean and pure, and clothing that is the same, a body that is soft all over, with all parts being equal, arranged in order and closely packed, each part of the body being perfect, each part being broad and full, a sitting posture that is upright and complete, a tongue that is straight, beautiful speech, speech that is orderly, a tongue that is deep and long, conduct that is dignified, like a king of immortals, universally pleasing, supremely good and pure, free from darkness, radiant like lightning, universally illuminating, walking like a lion, bull king, dragon king, or goose, walking clockwise, a tongue that is neither too long nor too short, a tongue that is round and beautiful, an abdomen and ribs that are flat, free from evil desires, a body without black moles, without impurities, an exterior that is round and lustrous, neither leaning forward nor backward, high and pure, without defilement, a smile that is slight and gentle, eyes like blue lotus leaves, dwelling in the state of Brahman, a smile that is in accordance with the Dharma, eyebrows and facial features that are arranged in order and harmony, eyebrows that are straight and not crooked, neither too few nor too many, all free from faults, beyond reproach, beyond dislike, all organs are excellent, a forehead that is full, supremely pleasing, a face and forehead that are similar, an upper body that is flat and full, skin that is neither white nor black, emitting various fragrances, a texture that is neither hard nor turbid, arranged in order and tightly packed, possessing supremely wonderful patterns, having auspicious swirls and auspicious designs, a body shape that is proportionate to its size, hair that is smooth and not disheveled. Why does the Buddha teach the ultimate Paramita (perfection) of Sila (morality) regarding the marks and qualities here, but prohibit this teaching there? Now, it is said that novice Bodhisattvas remember the marks and qualities, hoping to attain them. For the benefit of these Bodhisattvas, the teaching is given as a skillful means; because they have not practiced for long, they cherish the marks and qualities and abandon benefiting others. Compassionate giving is the corresponding benefit, and therefore it is prohibited. Furthermore, if someone is attached to beautiful forms and ultimate marks and qualities, hoping to remember them, --------------------------------------------------------------------------------
Chinese
为彼人遮；若有众生成熟饶益，彼须教示。此有众生见如来身相好庄严发菩提心，故如是说，如转女身修多罗说。又复未发菩提心者饶益教示，又复久发菩提心者，空等相应饶益故遮。又具福德满足饶益，是故教示智具；满足饶益故遮。又求世尊相随形好满足究竟；取着故遮。又复贪着喜乐等过，寂静饶益；为彼故遮。如是因缘此经不遮。诸佛世界几种清净几种不净？彼义不说。彼不清净，要有二种。何者为二？一者众生相；二者行相。众生相者，谓众生过。言行相者，所谓行过。彼众生过，恶行众生依止种种虚妄诸见。彼行过者，坑坎堆阜蕀刺等过。如是地多食饮衣服宝等受用皆不具足，如是相对众生功德，行功德故世界清净。彼复菩萨无量种种愿力自在，应如是知。诸佛世界功德无边，菩萨愿力自在无边，发起精进是亦无边，如是种种不可尽说。又此诸佛世界清净，唯说少分，余者应知。如世尊说，有十二种诸功德场和合聚集，彼清净觉得佛世界。何等十二？一者劫场和集故得，以功德场皆究竟故。二者时场和集故得，以法行等不过时故。三者众生场和集故得，以法智故。四者世界场和集故得，以善净故。五者调御众生场和集故得，以无䩛故。六者乘场和集故得，以一行故。七者陀罗尼场和集故得，以无余物故。 现代汉语译本：为那些人遮止不说；如果有些众生已经成熟可以饶益，就应当教示他们。这里有些众生因为见到如来（Tathagata，佛的称号）的身相好庄严而发起菩提心（Bodhi-citta，觉悟之心），所以这样说，就像《转女身修多罗》（Sutra on Transforming a Woman's Body）所说的那样。此外，对于尚未发起菩提心的人，教示他们可以饶益他们；对于已经发起菩提心很久的人，因为空性（Sunyata，佛教中的一个重要概念，指一切事物没有固定不变的自性）等相应的缘故，遮止不说可以饶益他们。此外，具备福德圆满可以饶益众生，所以教示他们智慧具足；因为满足饶益的缘故，所以遮止不说。此外，如果有人追求世尊（Lokajyestha，佛的称号）的相随形好圆满究竟，因为执着的缘故，所以遮止不说。此外，如果有人贪着喜乐等过患，为了寂静饶益他们，所以为他们遮止不说。因为这些因缘，此经并不遮止（说法）。 诸佛的世界有几种清净和几种不净？这个意义没有说。那些不清净的世界，主要有两种。哪两种呢？第一种是众生相（Sattva-lakshana，众生的状态），第二种是行相（Karma-lakshana，行为的状态）。众生相指的是众生的过失。行相指的是行为的过失。那些众生的过失，指的是恶行众生依止种种虚妄的见解。那些行为的过失，指的是坑坑洼洼、土堆山丘、荆棘等过患。这样的地方，食物、饮水、衣服、宝物等受用都不具足。与此相对，众生有功德，行为有功德，所以世界清净。那些菩萨（Bodhisattva，追求觉悟的修行者）有无量种种的愿力自在，应当这样理解。诸佛的世界功德无边，菩萨的愿力自在无边，发起精进也是无边，像这样种种是不可穷尽的。 此外，这些诸佛世界清净，只说了少部分，其余的应当自己知道。就像世尊所说，有十二种功德场和合聚集，那些清净的佛世界由此而来。哪十二种呢？第一种是劫场（Kalpa-kshetra，时间之场）和集而得，因为功德场都究竟圆满的缘故。第二种是时场（Samaya-kshetra，时节之场）和集而得，因为法行等不会错过时节的缘故。第三种是众生场（Sattva-kshetra，众生之场）和集而得，因为具有佛法的智慧。第四种是世界场（Loka-kshetra，世界之场）和集而得，因为善良清净的缘故。第五种是调御众生场（Vinaya-sattva-kshetra，调伏众生之场）和集而得，因为没有谄媚的缘故。第六种是乘场（Yana-kshetra，乘运之场）和集而得，因为只有一种乘运的缘故。第七种是陀罗尼场（Dharani-kshetra，总持之场）和集而得，因为没有剩余之物的缘故。
English
English version: These should be concealed from those people; if there are beings who are mature and can be benefited, they should be taught. Here, some beings develop Bodhicitta (the mind of enlightenment) upon seeing the beautiful and adorned form of the Tathagata (the Thus-Gone One, an epithet of the Buddha), therefore it is said in this way, as stated in the 'Sutra on Transforming a Woman's Body'. Furthermore, those who have not yet developed Bodhicitta should be taught to benefit them; and those who have long developed Bodhicitta, concealing it benefits them because of their correspondence with emptiness (Sunyata, the Buddhist concept of emptiness, lack of inherent existence). Moreover, possessing merit and being complete benefits them, therefore they are taught to have complete wisdom; because of fulfilling benefit, it is concealed. Furthermore, if someone seeks the complete and ultimate perfection of the Lokajyestha's (Lord of the World, an epithet of the Buddha) physical characteristics, it is concealed because of attachment. Furthermore, if someone is attached to the faults of joy and pleasure, it is concealed for the sake of their peaceful benefit. Because of these causes and conditions, this sutra does not conceal (the teachings). How many kinds of pure and impure Buddha-fields (Buddha-ksetra, Buddha's realm) are there? This meaning is not spoken of. Those impure ones mainly have two kinds. What are the two? The first is the aspect of beings (Sattva-lakshana, characteristics of beings); the second is the aspect of actions (Karma-lakshana, characteristics of actions). The aspect of beings refers to the faults of beings. The aspect of actions refers to the faults of actions. The faults of those beings refer to evil-doing beings relying on various false views. The faults of those actions refer to the faults of pits, mounds, thorns, and so on. In such places, food, drink, clothing, treasures, and other enjoyments are not complete. In contrast, beings have merit, and actions have merit, therefore the world is pure. Those Bodhisattvas (enlightenment beings) have immeasurable and various vows and are free, it should be understood in this way. The merits of the Buddha-fields are boundless, the vows of the Bodhisattvas are boundless, and the arising of diligence is also boundless; like this, various things cannot be completely spoken of. Furthermore, these pure Buddha-fields are only spoken of in a small part, the rest should be known by oneself. Just as the Lokajyestha said, there are twelve kinds of fields of merit that come together and gather, and those pure Buddha-fields come from this. What are the twelve? The first is obtained by the gathering of the Kalpa-kshetra (field of time), because the fields of merit are all ultimately complete. The second is obtained by the gathering of the Samaya-kshetra (field of time), because the practice of Dharma and so on does not miss the time. The third is obtained by the gathering of the Sattva-kshetra (field of beings), because of the wisdom of the Dharma. The fourth is obtained by the gathering of the Loka-kshetra (field of the world), because of goodness and purity. The fifth is obtained by the gathering of the Vinaya-sattva-kshetra (field of taming beings), because there is no flattery. The sixth is obtained by the gathering of the Yana-kshetra (field of vehicle), because there is only one vehicle. The seventh is obtained by the gathering of the Dharani-kshetra (field of dharani), because there is nothing remaining. --------------------------------------------------------------------------------