English
It means being inseparable from "Chok" (Tibetan, transliteration). According to the oral instructions of the lineage of gurus, it is considered the nature of the teacher being inseparable from samsara. The word "te" has two meanings: a word with faults and a word with remaining things to be explained. Here, it is a word with remaining things. What is it? What has been explained before is the nature of the teacher, and what remains is related to the essence of the teacher, which will be explained below. Why? To refute annihilationists and skeptics. From the state of confused tantras, distorted words, and hidden oral instructions, when explaining to those with fortune, one must organize the confused tantras, correct the distorted words, and reveal the hidden oral instructions for explanation. This is to prevent the way of explaining mantras from falling into the realm of eight faults. The eight root faults are: if the cause—the Dharma of characteristics—is explained as being no different from the result—the Vajrayana, one will deviate from the meaning of the differences in mantras and fall into the fault of explaining the Vajrayana as Lokayata; if the outer and inner aspects of mantras are explained as being no different, one will deviate from the meaning of the four stages of approach and accomplishment, which can be seen in some places. Deviating from the meaning, one falls into the fault of explaining yoga as being scattered; if one is not related to the two methods of explanation, one falls into the fault of explaining like a madman's nonsense, being self-righteous; if one does not possess the two necessities of common and special, one falls into the fault of explaining meaningless nonsense; if one does not know how to eliminate the obstacles of doubt with reasoning, one falls into the fault of explaining like a wise man with a stutter; if one does not understand the combination of incompatible words and meanings, one falls into the fault of explaining with blind wisdom; if one does not understand the order of realization, one falls into the fault of explaining with nectar losing its taste; if one does not understand the combination of confused order, one falls into the fault of explaining like scattered jewels. For example, just as scattered jewels are not beautiful, if one does not understand the combination of confused tantras, one will not understand the meaning of the tantras and will fall into wrong views. To avoid these faults, from the combination of confused order, the nature of the teacher and the essence of the teacher are explained without interruption. Second, there are six common ways of explaining the essence of the teacher and the name of the explainer.
Chinese
诶！导师具有法身，或者说示现身和面的意义；导师具有圆满报身，或者说示现庄严的意义；导师具有化身，或者说示现事业的意义；以及示现足和足的安住方式的意义；以及示现手和手印的意义；以及示现头的意义。首先，导师具有法身，或者说示现身和面的意义是：身无前后，一切处面容坦然显现，意思是说，如第六胜王等的身体，是自生智慧的缘故，前后二者并非自性成立。也就是说，作为与法界无别的象征，前面并非自性成立；作为智慧无碍的象征，后面并非自性成立；作为法界和智慧二者的意义丝毫未被遮蔽而显现的象征，对于所化众生的显现，在一切方向上，面容坦然显现。对此，有些人说，此处出现了不一致的词义。也就是说，如果不理解不一致的词义组合，就会有陷入如同盲人般的智慧之说的过失，为了避免这个过失，不一致的词义组合是：身无前后，以及一切处面容坦然显现，是相违的。如果这样说，那么消除这个过失有两种方式：第一，意义上不相违，象征上不相违。与法界无别是意义，象征是如来身没有自性的前面；智慧无碍是意义，象征是如来身没有自性的后面；法界和智慧二者无别，丝毫未被遮蔽而显现是意义，象征是一切处面容坦然显现，因此不相违。第二，如果将显现分为两种，也不相违。身无前后是如来的显现，一切处面容坦然显现是所化众生的显现，因此不相违。藏巴·比西敦说，身无前后，因此一切处面容坦然显现，如果前后二者存在，那么一切处面容坦然显现就不会出现。第二，导师具有圆满报身，或者说示现庄严的意义是：具有妙相和随好。
English
E! The teacher possesses the Dharmakaya, or demonstrates the meaning of body and face; the teacher possesses the Sambhogakaya, or demonstrates the meaning of adornment; the teacher possesses the Nirmanakaya, or demonstrates the meaning of activity; as well as demonstrating the meaning of feet and the way the feet abide; as well as demonstrating the meaning of hands and hand gestures; as well as demonstrating the meaning of the head. First, the teacher possesses the Dharmakaya, or demonstrates the meaning of body and face: the body has no front or back, and the face is clearly visible in all directions, meaning that the body of the Sixth Victor and others is only due to self-arisen wisdom, and the front and back are not established as self-nature. That is to say, as a symbol of being inseparable from the Dharmadhatu, the front is not established as self-nature; as a symbol of wisdom being unobstructed, the back is not established as self-nature; as a symbol of the meaning of both Dharmadhatu and wisdom being revealed without any obscuration, for the appearance of those to be tamed, the face is clearly visible in all directions. To this, some say that there is an inconsistent meaning here. That is to say, if one does not understand the combination of inconsistent meanings, there will be the fault of falling into the saying of wisdom like a blind person. In order to avoid this fault, the combination of inconsistent meanings is: the body has no front or back, and the face is clearly visible in all directions, which is contradictory. If one says so, then there are two ways to eliminate this fault: first, it is not contradictory in meaning, and it is not contradictory in symbol. Being inseparable from the Dharmadhatu is the meaning, and the symbol is that the Tathagata's body has no self-nature in the front; wisdom being unobstructed is the meaning, and the symbol is that the Tathagata's body has no self-nature in the back; the inseparability of Dharmadhatu and wisdom, and the revelation without any obscuration is the meaning, and the symbol is that the face is clearly visible in all directions, so it is not contradictory. Second, if the appearance is divided into two, it is also not contradictory. The body having no front or back is the appearance of the Tathagata, and the face being clearly visible in all directions is the appearance of those to be tamed, so it is not contradictory. Tsangpa Bysi Ton said, the body has no front or back, so the face is clearly visible in all directions. If the front and back exist, then the face being clearly visible in all directions will not appear. Second, the teacher possesses the Sambhogakaya, or demonstrates the meaning of adornment: possessing the major and minor marks.
Chinese
存在于那里。这里一般有共同的妙相等，和不共的殊胜妙相等两种。首先，共同的妙相三十二种是，如《现观庄严论》所说：手足有轮相，如龟足。手足指间有网相连。手足皆柔软且具青春之色。此身七处皆高。手指长，脚跟广，身躯高大正直。足踝不显，毛发向上。腿如伊尼延鹿，手长而美。阴藏隐没。皮肤金色，皮肤薄。毛发一根一根从右旋生。面有白毫庄严，上半身如狮子。此之臂膀头圆，锁骨丰满。对此不美味之物也显现殊胜美味。身如榕树般，身广与臂展相等。顶上有髻，舌长而美。梵音，面颊如狮子，牙齿。非常洁白，大小相等，排列紧密。数目四十颗具足。眼睛绀青，眼睫毛殊胜。这些就是三十二相。如是。八十随好是：佛的指甲是铜色。颜色润泽，高，手指等。圆润丰满，关节纤细。脉络不显，没有纠结。脚踝不显，双足平整。如狮子、大象、鸟和。牛王般行走，向右。美妙行走，正直且安详。如擦拭过般，次第相称。清净、柔软、洁净的身躯。妙相完全圆满。身体的肢体宽广而美好。步伐稳健，双眼。清净且具青春之色。身体不萎缩且丰满。身体非常紧致。肢体非常分明。视线无碍清净。身躯圆润，关节不弯曲。笔直，肚脐。深且向右旋转。一切皆悦意。身行清净，身上。没有黑痣等瑕疵。手如木棉般柔软。手长有光泽，深长。脸不过长。嘴唇如宾巴果般红润。舌柔软且薄。红润且具龙音。语
English
It exists there. Here, in general, there are two types of marks: common marks and uncommon, supreme marks. First, the thirty-two excellent marks of the common marks are, as stated in the Ornament for Clear Realization: "Hands and feet marked with wheels, and turtle-like feet. Fingers and toes connected by webs. Hands and feet are soft and youthful. This body has seven high places. Long fingers, broad heels, a large and upright body. Hidden ankles, hair pointing upwards. Thighs like those of an Enaya deer, long and beautiful hands. Hidden genitals. Golden skin, thin skin. Hair grows one by one from the right. Face adorned with a white hair, upper body like a lion. The head of this arm is round, the collarbone is full. To this, even unappetizing things appear supremely delicious. The body is like a Nyagrodha tree, the width of the body is equal to the arm span. A crown on the head, a long and beautiful tongue. Brahma's voice, cheeks like a lion, and teeth. Very white, equal in size, closely arranged. The number is forty complete. Eyes are dark blue, eyelashes are supreme. These are the thirty-two marks. Thus it is. The eighty minor marks are: The Buddha's nails are copper-colored. The color is glossy, high, and the fingers, etc. are. Round and full, joints are slender. Veins are invisible and without knots. Ankles are invisible, feet are even. Like a lion, elephant, bird, and. Walking like a king of cattle, facing right. Beautiful walking, upright and peaceful. Like being wiped clean, arranged in order. Clean, soft, and pure body. The marks are completely perfect. The limbs of the body are wide and beautiful. Steady steps, and the two eyes are. Pure and youthful. The body is not shrunken and is full. The body is very tight. The limbs are very distinct. The gaze is unobstructed and pure. The body is round, the joints are not bent. Straight, the navel is. Deep and swirling to the right. Pleasing to look at from all sides. Body conduct is pure, on the body. There are no black moles or other blemishes. Hands are as soft as cotton. Long hands are radiant, deep and long. The face is not too long. The lips are as red as Bimba fruit. The tongue is soft and thin. Red and has the sound of a dragon. Speech
Chinese
牙齿柔和洁白又锋利， 身形纤细鼻梁又高挺， 极其清净无垢的体性， 眼大睫毛浓密而修长， 犹如莲花花瓣般美丽， 眉毛修长柔顺又光滑， 毛发柔软整齐又顺畅， 手臂修长宽大且等称， 各种缺陷完全已断除， 额头宽广而且很舒展， 间距宽大头颅又饱满， 头发黑亮如蜂般浓密， 柔顺不乱而且不蓬松， 散发香味吸引着众人， 吉祥图案和吉祥结等， 是佛陀殊胜妙相庄严。 以上这些被认为是共同的特征的原因是，因为佛陀的报身、化身，以及千辐轮王等也具有这些特征，所以是共同的特征。那么，这些之间没有区别吗？《宝鬘论》中说： 所有转轮圣王们， 都被认为具有这些相， 但清净、美丽和明亮， 是诸佛无法比拟的。 第二，无共同殊胜妙相分为外、内、密三种。外相是敬奉天尊，即第六尊普贤王如来的智慧，从自生智慧方便的显现中产生十六位菩萨；从法界清净智慧的显现中产生十六位佛母。这样，三十二相就是三十二种妙相。那么，如果说外内菩萨父母各有十六位，那三十二位是如何产生的呢？这是因为有作为因的具善缘分的菩萨父母十六位，以及作为果的无与伦比的菩萨父母十六位，所以共有三十二位。这样，每一位作为果的菩萨父母十六位，也都具有头饰五部种姓佛，这就是八十种随好。对此，《释论小品》中说：菩萨佛母皆圆满，十六增广为随好。《总经》中说：以相之花，以随好之果严饰，因此被众子所庄严。以及，此经第六品中说：一切相好皆圆满，行境皆为坛城。《总经》中说：以相之花，以随好之果严饰，因此被众子所庄严。以及，此经第六品中说：一切相好皆圆满，行境皆为坛城。那么，如果这样，菩萨