Chinese
显现的方式是现证菩提之身。那时不一致……各自显现。意思是说，像这样五身自然成就之时，对于所化众生的业和想法不一致的各种情况，五身就像各自一样显现于所化五部的自性中。虽然没有从如是性中移动，也没有用功力修饰，但由于所化五部的业缘，五身各自显现。第二是显示身的利生事业，例如镜子……此外，殊胜乘次第而行。那里有这样的话，例如镜子如水中月。意思是说，例如镜子不移动而显现面容的影像，或者水中月没有来去而普遍显现在所有的水器中一样，利益有情。那时……断恶……沙弥……缘觉们如犀牛一样。意思是说，像两个例子一样显现而利益有情的那时，对于所化的一切六道众生，显现为断恶的六能仁的形象而利益他们。同样地，对于沙弥和比丘以及声闻乘的人们，显现为圣者阿罗汉的形象，对于缘觉们，以种类相同而利益的方式，显现为犀牛或鹦鹉一样的形象而利益他们。那么，缘觉是否以说法和摄受来利益众生呢？如果利益，那么缘觉的定义就丧失了。如果不利益，那么“缘觉们如犀牛一样”这句话就相违了。如果这样问，那么没有这个过失。一般来说，利益众生有两种方式：以说法来利益和以种类相同来利益。这里因为不以说法和摄受来利益，所以安立为缘觉，但最终以种类相同的方式间接利益，因为想到要获得种类相同的果实，如鹦鹉或犀牛一样，所以在道上努力，像这样获得，例如像两个朋友的故事一样。此外，殊胜乘次第而行。意思是说，除此之外，对于与小乘不相同的，也就是假立的，大乘和最殊胜的乘，次第地，对于菩萨们的自性，显现为佛陀释迦牟尼等等，以及在克里亚瑜伽中显现为三部，在瑜伽中显现为毗卢遮那，在内二续中显现为普贤王如来而利益众生。
English
The way of appearing is the body of manifest enlightenment. At that time, inconsistent... appearing separately. It means that when the five bodies are naturally accomplished in this way, for the various situations where the karma and thoughts of the beings to be tamed are inconsistent, the five bodies appear as if they are separate in the nature of the five classes of beings to be tamed. Although it does not move from suchness and is not adorned by effort, due to the karmic connections of the five classes of beings to be tamed, the five bodies appear separately. The second is to show the activities of the body, such as a mirror... Furthermore, proceed according to the supreme vehicle. There are such words there, such as a mirror like the moon in water. It means that, for example, just as a mirror does not move and the image of the face appears, or the moon in water does not come and go and appears to pervade all water vessels, it benefits sentient beings. At that time... abandoning evil... novice monk... solitary realizers are like rhinoceroses. It means that, appearing like the two examples and benefiting sentient beings at that time, for all the six classes of beings to be tamed, it manifests as the form of the six Thubpas who abandon evil and benefits them. Similarly, for novice monks, monks, and those of the Hearer Vehicle, it manifests as the form of the noble Arhat, and for solitary realizers, in a way that benefits by being of the same kind, it manifests as the form of a rhinoceros or a parrot and benefits them. So, do solitary realizers benefit beings by teaching and gathering? If they benefit, then the definition of solitary realizer is lost. If they do not benefit, then the statement "solitary realizers are like rhinoceroses" is contradictory. If you ask this, then there is no fault. Generally, there are two ways to benefit beings: to benefit by teaching and to benefit by being of the same kind. Here, because they do not benefit by teaching and gathering, they are established as solitary realizers, but ultimately they indirectly benefit in the same way, because they think of obtaining the same kind of fruit, like a parrot or a rhinoceros, so they strive on the path, obtaining it in this way, for example, like the story of two friends. Furthermore, proceed according to the supreme vehicle. It means that, in addition to that, for those that are not the same as the Lesser Vehicle, that is, the imputed, the Great Vehicle and the most supreme Vehicle, in order, for the nature of the Bodhisattvas, it appears as Buddha Shakyamuni and so on, and in Kriya Yoga it appears as the three families, in Yoga it appears as Vairochana, and in the Inner Two Tantras it appears as Samantabhadra and benefits beings.
Chinese
完成了。第三，关于成就身之方法有二：菩萨清净障碍并成就果位之方法，以及密咒之成就方法。第一，菩萨清净障碍并成就果位之方法有二：清净障碍并成就果位之方法，以及果位之自性三身。第一，宣说清净障碍并成就果位之方法：『于胜乐刹༴ 获得无上菩提。』那里有这样的话。『于胜乐刹༴ 身༴ 菩提༴』因此，在胜乐刹土无上的殊胜之处，示现报身是毗卢遮那佛的形象，向十地菩萨的眷属们显现并宣说佛法的方式是：『如来语殊胜，然不言说，以身示现诸法。』如是化身以语言宣说，同样，报身以手势的殊胜语言而不言说。那么，他是如何宣说佛法的呢？以身的表示，将诸法示现在眷属的智慧中。如果想知道那是怎样的，举例说明：『如明镜示现之方式，遣除一切事物之恶色。』譬如，明镜的示现，使外物的恶色，污垢和瑕疵全部被认识，清洗干净并遣除的方式一样，眷属的菩萨，如明镜一般显现于身。因此，眷属的菩萨们观看如来报身时，菩萨有无法估量的障碍。例如，镜子中显现影像，从而认识到外物的污垢和瑕疵一样，观看示现的报身时，示现者的功德没有被遮蔽地显现，从而认识到菩萨自己相续中的障碍是什么。那么，又是如何认识的呢？示现者报身是智慧幻化之身，远离生灭，而菩萨是愿力之身，具有生灭。示现者报身与一切如来同体，从一和多中解脱，而菩萨是具有不同相续的众生之相续。
English
It is done. Third, regarding the method of accomplishing the body, there are two: the method of bodhisattvas purifying obscurations and accomplishing the result, and the method of secret mantra accomplishment. First, the method of bodhisattvas purifying obscurations and accomplishing the result has two aspects: the method of purifying obscurations and accomplishing the result, and the nature of the result, the three bodies. First, the teaching on purifying obscurations and accomplishing the result: 'In Akanishta, the supreme...' 'The unsurpassed perfect enlightenment is attained.' It is there. 'In Akanishta... Body... Bodhi...' Therefore, in the supreme, unsurpassed place of Akanishta, the Sambhogakaya, appearing in the form of Vairochana, appears to the retinue of the ten-bhumi bodhisattvas and teaches the Dharma in the following way: 'Thus, the supreme speech does not speak, but the body shows all dharmas.' Just as the Nirmanakaya speaks in words, so too, the Sambhogakaya does not speak the supreme speech of gestures. How then does it teach the Dharma? By the gestures of the body, it shows all dharmas to the minds of the retinue. To illustrate what that is like, an example is given: 'Like the way a mirror shows, it removes all the bad colors of objects.' For example, just as showing a mirror makes all the bad colors, dirt, and flaws of external objects recognizable, cleansed, and removed, so too, the bodhisattvas of the retinue appear in the body like a mirror. Therefore, when the bodhisattvas of the retinue look at the Sambhogakaya of the Tathagata, the bodhisattva has immeasurable obscurations. For example, just as an image appears in a mirror, recognizing the dirt and flaws of external objects, so too, when looking at the manifested Sambhogakaya, the qualities of the teacher appear without being obscured, and thus one recognizes what the obscurations in the bodhisattva's own mindstream are. How is it recognized? The Sambhogakaya of the teacher is a body of wisdom illusion, free from birth and death, while the bodhisattva is a body of aspiration, subject to birth and death. The Sambhogakaya of the teacher is of one essence with all the Tathagatas and is liberated from one and many, while the bodhisattva is the mindstream of sentient beings with different mindstreams.
Chinese
进入其中，示现圆满报身佛安住于空乐之中，却不被错乱的过失所染污。菩萨则不然，因为不具备方便，所以在道上被错乱所染污。示现圆满报身佛没有平等安住，而菩萨却必须平等安住，因此也认识到障碍。这是上师们的教言。 还有，“之后十地逐渐清净。” 对于这句话有很多观点。斯帕卡布堪布引用《楞伽经》的教证说，从第一地到第十地之间的障碍都会被清除。因此，追随他的观点，“之后”指的是，当菩萨处于第一地时，被佛陀的禅定加持后，立即进入名为“大乘极显现”的禅定。一旦进入，就能见到十方诸佛的容颜，并且认识到障碍，因为这显示了障碍被清除的方式。因此，“十地逐渐清净”指的是，从认识到障碍开始，到第十地法云地，地的违品或障碍逐渐清除的时候。这样，当获得第十地法云地时，如来圆满报身佛以面容和手印灌顶，并使其进入金刚般的禅定，从而摧毁了所知障的微细习气，因此，“获得无上菩提正觉。”指的是，最终获得无上正等菩提，也就是普光法身。或者，因为十地依赖于法云，所以无上二障清净，三身成就，也就是普光佛所获得的。有些人说，如果这样，那么第一地是化身的眷属，第十地是报身的眷属的说法就矛盾了。实际上，第一地虽然不是报身灌顶的眷属，但却是面见的眷属，因此不矛盾。正如《总经》所说：“生起的黑暗消除后，圆满受用者显现。”以及《大疏》所说：“细微和粗大的烦恼障消除后，脱离轮回的种子，镇压大地，从而能够见到圆满报身佛的容颜。”
English
entering into it, and the Teacher, the Enjoyment Body, abides in the bliss of union with space, yet is not defiled by the faults of delusion. Bodhisattvas are not like that; because they do not possess the means, they are defiled by delusion on the path. The Teacher, the Enjoyment Body, does not have equipoise, but bodhisattvas must have equipoise, and thus they also recognize the obscurations. This is what the previous lamas say. Furthermore, "Then the ten bhumis are gradually purified." There are many opinions on this. Sparkhab Kenpo, quoting the Lankavatara Sutra, said that the obscurations from the first to the tenth bhumi are purified. Therefore, following him, "Then" refers to when a bodhisattva on the first bhumi is blessed by the Buddha's samadhi and immediately enters the samadhi called "Great Vehicle Manifestation." As soon as they enter, they see the faces of the Tathagatas of the ten directions and recognize the obscurations, because this shows how the obscurations are purified. Therefore, "The ten bhumis are gradually purified" means that from the recognition of the obscurations until the tenth bhumi, the Cloud of Dharma, the opposing factors or obscurations of the bhumis are gradually purified. Thus, when the tenth bhumi, the Cloud of Dharma, is attained, the Tathagata, the Enjoyment Body, empowers them with face and hands and makes them enter the vajra-like samadhi, thereby destroying the subtle habitual tendencies of the obscuration of knowledge, and thus, "Attains the unsurpassed perfect enlightenment." This means that the ultimate result is the attainment of the unsurpassed perfect enlightenment, the Dharmakaya of All-Pervading Light. Alternatively, because the ten bhumis depend on the Cloud of Dharma, the unsurpassed two obscurations are purified, the three kayas are accomplished, which is what the Buddha of All-Pervading Light attains. Some say that if this is the case, then it contradicts the statement that the first bhumi is the retinue of the Nirmanakaya and the tenth bhumi is the retinue of the Sambhogakaya. In reality, the first bhumi is not the retinue of the Sambhogakaya empowerment, but it is the retinue of seeing the face, so it is not contradictory. As the General Sutra says, "When the darkness of arising is cleared away, the Enjoyment Body appears." And as the Great Commentary says, "When the subtle and coarse obscurations of afflicted actions are purified, and the seeds of samsara are separated, and the earth is suppressed, then one is able to see the face of the Enjoyment Body."
Chinese
如是说，则显现。又有人说，第一品也出现了一个话题，第三品也出现了，这里也出现了，第十五品也出现了，所以说话题重复了，没有过失。因为第一品出现的是教法产生的总话题，第三品是共同的导师六能仁的话题，这里是成果成就方式的威力而说了话题，第十五品是为调伏对境的必要而显示话题，所以没有重复的过失。第二，显示成果的自性三身，法身无量...不可思议。那里有，法身无量不可说。因为，法界完全清净，远离了突如其来的垢染，那作为成果一切功德的所依，所以是身，心识无法衡量，言语无法表达的意义显现，是法身。那是圆满了智慧的积聚，自利已经成就，为了他利，二色身的利他不间断地产生，那是福德的积聚。如是依靠二资粮完全圆满的力量，受用无尽珍宝藏。因为，受用圆满身，功德无尽，如珍宝的宝藏一般。化身百千不可思议。因为化身与所化对境的根器相符，百千俱胝等不可思议地显现，成办有情众生的利益。第二，密咒的成就方式有两种，佛显示两种方式和显示五身。第一，佛显示两种方式是，相好...无量胜。安乐地存在着。稍微组合一下，从下面，方便智慧地之胜。这里取用，方便不间断，以身语意的作为成办有情众生的利益，无有执着的智慧，无论如何行持，也不会被罪过的过失所染污，所以是地之胜，无有贪执莲花的地。相好...行境...大聚。因为，不共的相三十二和好八十全部圆满，显现声