English
Since obstacles to the blessings of mantra arise, those with wisdom should strive to destroy those faults as much as possible through various means. Obstacles to the non-accomplishment of mantra are threefold: one's own past negative karma, bad thoughts, and the ripening of negative karma such as hatred from beings and diseases. In order to pacify the obstacles of karma, one should strive for antidotes such as meditating on selflessness, reciting, and making fire offerings. Even if one recites mantras, if it is obstructed by bad thoughts of one's own mind, such as lack of faith, the mantra will not be accomplished because the causes are incomplete, because one's own fortune is weak. Even so, one should refute bad thoughts one by one with the wisdom of discernment, expose their flaws, and subdue them as being without inherent existence. That which cannot be used by the mind due to distraction should be tamed by striving in samadhi. One should abandon hatred from beings, etc., by whatever means are appropriate, so that there are no thorns in meditation. Without being discouraged, one should accomplish the mantra with steadfast faith, pray with faith, and make great aspirations well with a compassionate heart, then gradually all obstacles will be exhausted and accomplishments will be attained. Secondly, the characteristics of being close to the deity, etc., are explained. From "whoever dwells in peace" to "being in control, always so" is what is taught, and although there are internal distinctions in this, they will be understood by explaining the meaning of the words. That is, whichever recitation and meditation makes the mind workable, and without the arising of the three poisons and pride, etc., the three doors are completely at peace, and by striving in the meditation of recitation, the consciousness becomes the nature of the sound of the mantra. It is said that merely focusing on the sound with the mind is like seeing it as being far away, but it is not like that, but rather the focus and the mind are mixed, and the mind itself appears as the form of the mantra, and one does not move from that uninterrupted state of clear appearance. At that time, the practitioner, the mantra practitioner, becomes close to the secret mantra to be accomplished, and also obtains the appearance of the deity. The wisdom deity does not have nearness or distance, but due to one's own karmic fortune and the power of the mind, it will appear as nearness or distance. Furthermore, the senses
Chinese
以及诸天等神灵，罗刹等非天众生，凡是具有力量且拥有通达智慧者，若见到能使不悦平息且生起利益，那就是修行者所显现的，即真实见到。对此，若见到诸天等，也可加上“咒语显现”等语。但依根本词义来看，如此解释似乎更为妥当。此外，人间的国王以及富裕的富人们，还有众生和妇女等善者，即具善缘者，被其所掌控且心向于他，从而屈膝跪拜、以头顶礼，这也是外在的征兆，即咒语显现的迹象。对于该咒师，智慧或知识也会生起前所未有的，并且对于像从未听闻过的事情也能轻易地了解，这是意念的功德。刹那之间，从自己的身体中，间或如火焰般发出光芒或燃烧，这是内在的征兆。从虚空等处传来悦耳的歌声和乐器的声音，以及诸天神灵的谈话，这些显现的咒师会经常听到，这是外在的征兆。如是，秘密咒语的本尊显现的修行者，乃是大力量者，具智慧者通过猛烈的精进修行成就苦行，由此，为了使秘密咒语显现而不衰退，并为了获得成就，应当时常专注于念诵和禅定。若获得咒语显现之位，则暂时获得于虚空中行走，即获得显现为天神之位。如何能使自己的身体变为年轻的天神，三门圆满具功德，获得安乐幸福的自在功德，即使恒常享用而不衰退。然而，谁若不因愚痴而沉溺于欲望的束缚，那便称为咒语明者。对于他，修持秘密咒语的所有果实，以及以智慧和自在圆满庄严者，也都能获得。并且，该修行者将前往具备欲望功德、沉溺于喜悦之中的天神之境，此境胜过人间的境界。
English
And gods such as deities, and sentient beings such as Rakshasas who are not gods, whoever has power and possesses the wisdom of understanding, if seeing it can pacify displeasure and generate benefit, that is what the practitioner manifests, that is, truly seeing. Regarding this, if one sees gods and so on, one can also add "mantra manifestation" and so on. But according to the meaning of the root words, it seems more appropriate to explain it this way. In addition, human kings and wealthy rich people, as well as beings and women who are virtuous, that is, those with good fortune, are controlled by him and their minds are directed towards him, so they kneel and bow their heads, which is also an external sign, that is, a sign of mantra manifestation. For that mantra practitioner, wisdom or knowledge will also arise that was never there before, and even things like things that have never been heard before can be easily understood, which is the merit of the mind. In an instant, from one's own body, light or burning like fire appears intermittently, which is an internal sign. From the sky and so on, pleasant songs and the sounds of musical instruments, as well as the conversations of the gods, these manifested mantra practitioners will often hear, which is an external sign. Thus, the practitioner who manifests the deity of secret mantra is a great power, a wise person who achieves asceticism through fierce diligence, thereby, in order to make the secret mantra manifest without declining, and in order to obtain accomplishment, one should always focus on recitation and meditation. If one obtains the state of mantra manifestation, then one temporarily obtains walking in the sky, that is, obtaining the state of manifesting as a deity. How can one's own body become a young deity, the three doors are perfect and have merits, and one obtains the merits of comfortable and happy freedom, even if one always enjoys it without declining. However, whoever is not intoxicated by the bondage of desire due to ignorance is called a mantra knower. For him, all the fruits of practicing secret mantra, as well as those adorned with perfect wisdom and freedom, can also be obtained. Moreover, that practitioner will go to the realm of the gods who possess the merits of desire and are immersed in joy, which is superior to the human realm.
Chinese
成为。即使如此，由于咒语的智慧使自相续变得清明，所以不会因放纵欲望而沉醉，从而放弃咒语的精进。像这样，在暂时享受身心安乐的自在的同时，不放弃咒语之道的精进，最终的果实是：获得如金刚般的佛身，其秘密殊胜的语、意之财富无有穷尽，清净无染，达到至高无上的境界，远离轮回的过患，获得神通等无量功德，从而获得永恒的安乐，如圆满一切功德的胜者一般。因此，修持咒语的利益和必要性非常巨大，所以对于修持咒语要一心欢喜，并且为了使身心充满力量，依靠念诵、禅定和苦行，像火一般的密咒自性，将会焚烧从过去世以来所造的一切罪业。而且，由于过去世所造的不善业和烦恼的影响，即使大多数时候修持咒语，心也难以调伏，并且还会出现疾病和邪魔等各种各样的障碍。但是，如果不放弃对咒语的精进，那么罪业也会逐渐清净，并且通过精进禅定，将会获得身心的彻底调伏。像这样，当身体能够忍受住所、食物、寒冷、雨、风和炎热，而内心对此毫不在意的时候，那时修持咒语之业的果实必定不会白费，而是会亲身体验到。这主要是身体变得稳固的功德。关于意的功德，在念诵咒语的时候，无论是专注于所念诵的咒语的声音，还是专注于本尊的形象，都不会感到迷惑，也就是说，当自生的智慧明晰的时候，就应该知道咒语已经接近成就了。精进于咒语的苦行者，已经远离了外在和内在的近害，因此不会受到它们的伤害。仅仅是看到修行者，人和非人、蛇和猛兽等一切众生都会变得友善，这就是成就接近的征兆。
English
Become. Even so, because the wisdom of mantra makes one's own continuum clear, one will not become intoxicated by indulging in desires, thereby abandoning the effort of mantra. Like this, while temporarily enjoying the dominion of physical and mental happiness, the ultimate result of not abandoning the effort on the path of mantra is: obtaining the inexhaustible wealth of secret and supreme body, speech, and mind of the Buddha with a vajra-like body, being pure and undefiled, reaching the supreme state, being free from the faults of cyclic existence, obtaining limitless qualities such as miraculous powers, thereby attaining eternal bliss, like the Victorious One who has perfected all qualities. Therefore, since the benefits and necessity of practicing mantra are extremely great, one should be wholeheartedly joyful in practicing mantra, and in order to make body and mind full of strength, relying on the effort of recitation, meditation, and asceticism, the fire-like nature of secret mantra will burn all the sins committed from past lives. Moreover, due to the influence of non-virtuous deeds and afflictions committed in past lives, even if one practices mantra most of the time, the mind is difficult to subdue, and various obstacles such as diseases and evil spirits will also appear. However, if one does not abandon the effort of mantra, then sins will gradually be purified, and by diligently meditating, one will obtain the complete subduing of body and mind. Like this, when the body can endure dwelling, food, cold, rain, wind, and heat, and the mind does not care about it at all, then at that time, the fruit of the practice of mantra will definitely not be wasted, but will certainly be personally experienced. This is mainly the merit of the body becoming stable. Regarding the merit of mind, when reciting mantras, whether focusing on the sound of the mantra being recited or focusing on the image of the deity, one will not feel confused, that is, when self-born wisdom is clear, one should know that the mantra has come close to accomplishment. The ascetic who is diligent in mantra has abandoned the near harms of outer and inner, therefore they will not be harmed by them. Merely seeing the practitioner, all beings such as humans and non-humans, snakes and wild animals will become friendly, this is a sign of approaching accomplishment.
Chinese
是转变。其他一切因为慈爱的缘故，所有违背它的魔障也都完全断除，不会产生。如果是这样，那么还需要守护等吗？如果有人这样问。享受安乐和痛苦的业力显现的边际，贪求安乐和嗔恨痛苦，以及敌人等的恐惧、疾病、死亡和各种损害的原因，是内在自相续的习气，即使是那些暂时远离各种损害的持咒者也有。因此，努力守护和消除损害是有必要的。内在的原因一旦与外缘相遇，就会产生阻碍的魔障和障碍。当咒语变得非常接近的时候，现在的时间、地点和行为的差别，以及过去业力非法的果报成熟，那时持咒者丝毫也不依赖。明咒接近想要，即接近之后想要成就明咒，即趋近于成就，以及宝剑等的成就，以及同样获得殊胜成就之时，即使先前已经清净了一切罪过，也不必担心会无法忍受，因为此时获得成就，先前的罪过丝毫也不能动摇。这样，即使先前的业力和现在的时间等因缘阻碍了成就的圆满，但是明咒接近，成就的资粮圆满，成为具有能力和力量的无碍之时，咒语的力量非常强大，谁也不能胜过它。就像努力寻找的如意宝，一旦找到，就能随意给予所希望的东西一样，因为不依赖于其他，所以获得咒语接近的稳固征兆时，就应该开始修行，不必等待时机。获得成就也有两种
English
It is transformation. Because of love, all the obstacles that oppose it are completely eliminated and do not arise. If so, is there no need for protection, etc.? If someone asks. Experiencing the limits of karma appearances of happiness and suffering, desiring happiness and being angry at suffering, and the causes of fear, disease, death, and various harms from enemies, etc., are the habitual tendencies of one's own inner continuum, which even those mantra practitioners who are temporarily free from various harms possess. Therefore, it is necessary to strive to protect and eliminate harm. When that inner cause meets with conditions, obstacles and hindrances that interrupt may arise. When the mantra becomes very close, the differences of the present time, place, and action, and the ripening of the fruits of past non-dharmic actions, then the mantra practitioner does not depend on anything at all. The desire for vidyā-mantra to be near, that is, after becoming near, wanting to accomplish the vidyā-mantra, that is, approaching accomplishment, and the accomplishment of swords, etc., and similarly, at the time of obtaining supreme accomplishment, even if all previous faults have been purified, there is no need to worry about being unable to endure, because at this time, obtaining accomplishment, the previous faults cannot shake it in the slightest. Thus, even if the previous karma and the present time, etc., hinder the complete assembly for obtaining accomplishment, when the vidyā-mantra is near and the assembly of accomplishment is complete, and it becomes unobstructed with power and strength, the power of the mantra is so great that no one can overcome it. Just as a wish-fulfilling jewel, once found after diligent searching, grants whatever is desired, because it does not depend on others, so when one obtains a firm sign of the mantra being near, one should begin practice, without waiting for the right time. Obtaining accomplishment is also divided into two