English
That appearance is just like that. Similarly, the accomplishments of body, speech, and mind are also similar to that. The wonderful, transformative, and extraordinary Dharma, does not come from elsewhere, but is the wisdom that relies on skillful means, arising in such a state. It should be connected in this way. Among them, the wonderful, transformative, and extraordinary Dharma is the mandala of body and wisdom. These are not separate, but rely on what is called skillful means, which is the discipline of secret mantra, condensed by six and ten limits. Because it arises without inversion, wisdom itself arises in such a state of accomplishment. Here, a question is raised: The word 'arising' means arising and being born from causes and sources. So, from what does what arise here? The answer is: To show that these two are inseparable, it is said: The thusness of the realm of wisdom, because it has become the mudra of skillful means. That is, the very nature of non-inverted wisdom is inseparable because it has become the mudra of skillful means, transformed into body and wisdom. Therefore, it is said: Wisdom plays in wisdom. Then, will it not become separated from the nature of wisdom? It is said: The very play of wisdom is also empty. That is, it itself is not established as a real entity, that is the conclusion. Just as wisdom is, so is the body. Therefore, it is said: The Victorious One manifests as the protector, and the blessings are shown in the same way. That is, the Victorious One manifests the body in the world, showing the blessings that protect beings, just as it is said about wisdom. Because self-aware wisdom itself appears as various bodies, the body plays in the body, and there is no difference. And because it itself is without nature, it should be understood as like an empty shell. Then, are those mandalas of body and wisdom also like empty shells, insubstantial, and illusory, so that there is no need for them in reality? With the glory of being able to act, the illusion is the supreme, mighty Vajra. It is said, it is not like that, wisdom is the non-inverted realization of meaning, and the bodies also have the power not to let beings be wasted. Therefore, although it is like an illusion, it has the power that all demons cannot destroy, so it is said to be the supreme, mighty Vajra.
Chinese
索！现在，为了说明那些成就由什么因成就，以及如何在其他人的相续中显现，以问答的方式来阐述。已经圆满了五种仪轨，圆满具备了五种资具，圆满了五种真言支分。如是等等已经宣说。于此，此处成为成就之因和方法的是，首先进入之行和成就之行。于此，完整地依止无谬宣说大乘的善知识，是成就之方法的第一种仪轨。之后，进入其所指示的秘密坛城并接受灌顶，同样是第二种。此时，接受大乘的誓言律仪，使自己成为具有誓言者，是第三种。之后，接受所有修法等的诀窍，使自己成为具有诀窍者，是第四种。从那以后，也不放松欢喜，也不舍弃精进，如教奉行是第五种。如果具有这些，那么具有成就之因，犹如从牛奶中提取酥油一般。所谓的五种资具，是指具备顺缘。如此，修法之处不会成为障碍，修法的殊胜道友不会成为障碍，生活的资具不会成为障碍，成就的物品圆满且具足，誓言的物品圆满且具足。如果具备这些，那么就应成为具备成就之顺缘者。五种真言支分是指，具有从三门念诵的五种支分，并且具有专注一境的禅定。也就是如前所说，自我的本性，本尊的本性，秘密真言的本性，念诵的本性，以及摄散的本性。如果具备这些，就被称为善巧方便者。已经阐述了通过它们能够成就成就。成就的时间是，如果不退失而精进修持，三十六个昼夜。如是等等已经说明。所谓的进入，就是修持。在近修的时候，不一定非要特别限定时间，有些人说了念诵数量的限定。如此，一般经典中说十万
English
So! Now, in order to explain what causes those accomplishments to be achieved, and how they appear in the continuums of others, it will be explained with questions and answers. The five rituals have been completed, the five requisites are fully possessed, and the five branches of mantra are perfected. Thus, and so on, has been spoken. Here, in this context, what becomes the cause and method of accomplishment is, first, the practice of entering and the practice of accomplishing. Here, completely relying on a virtuous friend who unerringly teaches the Great Vehicle is the first ritual of the method of accomplishment. Then, entering the secret mandala shown by him and receiving empowerment is similarly the second. At that time, taking the vows of the Great Vehicle and making oneself a person of vows is the third. Then, receiving all the instructions for practice and so forth, and making oneself a person of instructions, is the fourth. From then on, without relaxing joy and without abandoning diligence, acting according to the teachings is the fifth. If one possesses these, then one has the cause of accomplishment, just as butter comes from milk. The so-called five requisites refer to possessing favorable conditions. Thus, the place of practice does not become an obstacle, the excellent companion for practice does not become an obstacle, the necessities of life do not become an obstacle, the substances for accomplishment are complete and assembled, and the substances for vows are complete and assembled. If one possesses these, then one should become one who possesses the favorable conditions for accomplishment. The five branches of mantra refer to having single-pointed concentration with the five branches of recitation from the three doors. That is, as previously shown, the suchness of oneself, the suchness of the deity, the suchness of the secret mantra, the suchness of recitation, and the suchness of drawing in and scattering. If one possesses these, one is called skilled in means. It has been explained that accomplishment is achieved through them. The time of accomplishment is: if one strives diligently without degenerating, for thirty-six days and nights. Thus, and so on, has been stated. The so-called entering is practice. During the approach, it is not necessarily limited to a specific time. Some have mentioned a fixed number of recitations. Thus, in general tantras, it says one hundred thousand.
Chinese
说了从三千万到五亿万。有些地方说了以相的门来立誓。时间也说了立誓十二年及以上。因此，所谓六个月，多半是说在修持的时间里，这里也应当这样理解。总的来说，经文中这些确定的成就标准，也不是仅仅从发起最初的发心开始算起，也不是仅仅从最后一生开始算起。小乘的论典中说，有些人一生就能成就阿罗汉的果位，这也被认为是入流者。即使是异生凡夫，也被称为是最后有者。大乘波罗蜜多的方式中，据说从善和愿力强大等，从确定意乐开始衡量。外密的方式中，据说从具足殊胜的根器、殊胜的信心和殊胜的等持开始修持，从本尊现前开始，在现世就能获得大成就，能够见到佛的容颜，之后一生或两生或三生等次第，迅速成就无上菩提。大瑜伽的方式中，据说即使根器差，也能凭借信心、精进和善知识的力量，在现世获得寿命自在，也能以这一生迅速获得成佛。这些只是各自宗派中普遍流传的说法，从究竟的意义上来说，不能确定衡量的标准。因为时间是心的显现，在没有获得心的自在之前，境和时都会显得各不相同，一旦获得了心的自在，境和时就会随心所欲地显现。就像《解深密经》中也广泛地说过，清净往昔业障的程度是没有定量的。就像《维摩诘所说经》中也说过，对于想要短时间的人，加持他们用七天度过许多劫一样。像这样，因为获得了心的自在，所以会显现如所愿的因，以及圣者们的慈悲。
English
It is said from thirty million to five hundred million. In some places, it is said that vows are made through the door of signs. It is also said that the time is vowed for twelve years or more. Therefore, the so-called six months is mostly said to be the time for practice, and it should be understood in the same way here. In general, these definite standards of achievement shown in the scriptures are not only counted from the initial arising of the first thought, nor are they only counted from the last existence. In the Hinayana treatises, it is said that some people can achieve the fruit of Arhat in one lifetime, which is also considered to be a stream-enterer. Even if it is an ordinary person, it is said to be the last existence. In the Mahayana Paramita method, it is said that the measurement starts from the determination of intention, such as those with good and strong aspirations. In the outer tantra method, it is said that from having excellent faculties, excellent faith, and excellent samadhi, one engages in recitation. From the arising of signs in recitation, one will obtain great accomplishments in this very life, and be able to see the face of the Buddha. Then, in one, two, or three lifetimes, one will quickly achieve unsurpassed enlightenment. In the Mahayoga method, it is said that even if one has poor faculties, one can obtain mastery over life in this very life through the power of faith, diligence, and virtuous friends, and one can quickly attain Buddhahood in this lifetime. These are just common sayings in their respective schools. In the ultimate sense, it is not possible to determine a fixed standard, because time is the appearance of the mind. Until one gains mastery over the mind, objects and times will appear differently. Once one gains mastery over the mind, objects and times will appear as one wishes. Similarly, the Samdhinirmocana Sutra also extensively states that there is no fixed measure for purifying past karmic obscurations. Just as it is said in the Vimalakirti Sutra, for those who desire a short time, they are blessed to spend many kalpas in seven days. In this way, because one has gained mastery over the mind, the cause of appearance is as one wishes, and the compassion of the noble ones.
Chinese
并且祈愿的力量也同样会被加持，因此不应设定限制。这里确立通常的联系是：通过具备所有支分的瑜伽士的修持等仪轨，有些人心意不定，受到各种因缘的影响，不能够进行预言。因此，所有的教言也不是如其所说的那样真实，也不是说只有这个是真实的，其他的不是真实的，这样进行否认。这些是总的来说需要了解的。对于掌握佛法的人来说，如果持明者们成就了殊胜的果位，即使将众生死后寿命设定为百岁，也能在十六年左右的时间里，不费力地成就五身果位。像那样成就的离戏智慧本身，十方四时的如来完全清净的刹土，佛土的庄严圆满等显现和见到，以及见到后彼此欢喜等，例如对于业力相同的人来说，身体、处所和受用等互相共同显现一样，诸佛也是，共同的智慧自然显现。这样结合。那么，如同畜生和普通的饿鬼见到比他们更有福德的人一样，没有和诸佛的智慧相应，为什么不能见到呢？回答说：以一和多分离，无边和中，即是如来。佛陀也不能见。这样说，佛陀因为是离戏的，所以没有相，用任何能知都不能见到。就像《华严经》中也说：如何具有各种相，那些是孩童的行为，谁没有一切相，诸佛不能见。这和上面所说的一致。那么，诸佛见到诸佛，是因为智慧相应而显现，那么是见到什么样的显现呢？自生智慧无处显现。这样说，对于自生的智慧，如上所示，心和智慧也从原始以来就空性于能取和所取，因此没有相。
English
And the power of aspiration will also be blessed in the same way, therefore, no limits should be set. Here, establishing the usual connection is: Through the practice of yogis who possess all the limbs of the ritual, etc., some people's minds are uncertain, and they are influenced by various conditions, so they cannot make predictions. Therefore, not all teachings are true as they are said, nor is it said that only this is true and others are not true, thus denying it. These are generally to be understood. For those who have mastered the Dharma, if the Vidyadharas achieve the supreme state, even if the lifespan of beings after death is set at one hundred years, they can effortlessly achieve the five Kayas in about sixteen years. That very wisdom, free from elaboration, which has thus been achieved, the perfectly pure realms of the Tathagatas of the ten directions and four times, the splendor and perfection of the Buddha-fields, etc., appear and are seen, and the mutual delight after seeing, etc., are like the bodies, places, and enjoyments appearing mutually common to those with similar karma, so too are the Buddhas, the common wisdom naturally appearing. Thus, combine it. Then, just as animals and ordinary pretas see people who are more virtuous than them, why can't they see the Buddhas even if they don't correspond to the wisdom of the Buddhas? The answer is: By separating into one and many, without beginning and middle, that is the Tathagata. Even the Buddha cannot see. It is said that the Buddha is free from elaboration, so he has no characteristics, and cannot be seen by any knower. Just as it is said in the Avatamsaka Sutra: How can there be various characteristics? Those are the actions of children. Those who have no characteristics at all, the Buddhas cannot see. This is consistent with what was said above. Then, the Buddhas see the Buddhas because they appear in accordance with wisdom, so what kind of appearance is seen? Self-born wisdom appears without a place. It is said that for self-born wisdom, as shown above, mind and wisdom are also empty of the grasper and the grasped from the very beginning, therefore there is no characteristic.