English
Even omniscience is like a dream, like an illusion, like the moon in water, like an optical illusion. The wisdom of all-knowingness is also like a dream, like an illusion, like the moon in water and an optical illusion. As it is said. Some consider the Buddha and his wisdom as two things to be accumulated, practicing them sequentially, but this is unrelated to the nature of the Sambhogakaya. Third, how does it accomplish the benefit of others? If one thinks that the play of wisdom is accumulation, then it is unreasonable for it to accomplish the benefit of others, because appearing as accumulation itself is accomplishing the meaning. As it is said, in accordance with the inclinations of sentient beings, such as the six victorious Thupas, etc., appear manifestly, saving beings from suffering, accomplishing the meaning of the twelve deeds, etc. From the nature of the Dharmakaya, the blessing of the spontaneously manifested self-appearing Sambhogakaya, for the Bodhisattvas of the ten bhumis, also shows the self-nature Nirmanakaya, the five Buddha families, the complete enjoyment Sambhogakaya, which is also the compassion of the teacher and the power of the habitual practice of merit of the minds of beings, appearing like the example of the wish-fulfilling tree. In the Entering the Middle Way it says: The peaceful body appears like a wish-fulfilling tree, like a wish-fulfilling jewel, without discrimination, constantly giving worldly wealth for the sake of liberating beings, this is free from elaboration and appears transformed. As it is said. Therefore, the way in which the Nirmanakaya can accomplish the benefit of beings while its own nature is not established as truly existent is that the play of activity possessed by the spontaneously accomplished compassionate radiance naturally arises, just as the radiance of the sun and moon illuminates the four continents, the lotus opens, and an image appears in the pond. That itself is the illusion of wisdom, the nature of Vajra of body, speech, and mind, having dominion over all dharmas, it is the greatest, most powerful, and supreme of the holy ones. In the Vajra it says: The illusion of wisdom, self-appearing, the Vajra is powerful, the supreme of vows, the great accomplishment of body, speech, and mind, shining brightly on all beings. As it is said. Second, indicating how to accomplish that, is being seized by a Lama, a virtuous friend, who shows the path without error, obtaining profound empowerment from that, abiding in vows and precepts, being skilled in the oral instructions of practice, being able to practice with perfect diligence, that is, the five rituals for accomplishing Siddhi.
Chinese
已经圆满了相续。修法之处没有障碍且合意，道友具足相好且幸运，生活资具不堕两边且没有邪命，成就之物齐全且没有缺失，誓言之物聚集且作为所依，即是成就修法顺缘的五种资具完全具足。自己的，天尊的，秘密真言的，念诵的，息增怀伏的真如性，秘密真言修法的五支圆满。总的来说，见解和誓言没有衰损，特别是修法的顺缘具足，从没有衰损而进入修法，进入后修法日夜不眠并断除懈怠，精进修持则迅速成就，不精进则不能成就。有些论典中也出现“精进”的说法。这样一来，总的解释中就没有说不成就。还有些是，如来藏普遍显现，语文字句，意手印身圆满，即五种仪轨，以及饮食，舞蹈，歌词，衣饰，阿 अली，嘎嘎ली的财富，即五种资具。支分方面，生起五十尊神的坛城，观想的支分是了知四十二尊神，每一尊神也分为四十二种，加持这些身语意，五部灌顶，认为是明咒的五支，这是偏堕于生起次第的方面，因为不具足圆满次第的真如，以及处所和物品的资具，所以是不合适的。第三，叙述以该方法成就的果，有二种，即暂时和究竟的果。第一，以根器和精进力，三十六天即六个月，或者中等的十二个月，下等的十四个月，非常迟钝的也以十六个月，就能成就自在寿命的持明者。而且，对于手印和任运成就之上的没有用“圣”这个词，对于这个用了是什么原因呢？因为超胜异熟果并且以该身体获得成佛，所以这样称呼，如同加行道的法殊胜，称为法的殊胜一样。也如道次第中说
English
has perfected the lineage. The place of practice is without obstacles and agreeable, the companion is complete with characteristics and fortunate, the necessities of life do not fall into extremes and there is no wrong livelihood, the substances for accomplishment are complete and without deficiency, the substances of vows are gathered and serve as a basis, these are the five requisites for the conducive conditions for accomplishing attainments, which are fully possessed. One's own, the deity's, the secret mantra's, the recitation's, the pacifying, increasing, subjugating, and wrathful suchness, the five branches of secret mantra practice are complete. In general, the view and vows are not degenerated, and in particular, the conducive conditions for practice are assembled, without degeneration, one engages in practice, and having entered, if one abandons sleep and laziness day and night and strives diligently in practice, one will quickly achieve accomplishment, and if one does not strive, one will not achieve accomplishment. In some texts, the term "diligence" also appears. In that case, the general explanation does not indicate non-accomplishment. Some also say that the Tathagatagarbha is universally manifest, speech, letters, essence, hand gestures, symbols, and body are complete, these are the five rituals, as well as food and drink, dance, lyrics, clothing and ornaments, the wealth of Āli and Kālī, these are the five requisites. In terms of branches, generating the mandala of fifty deities, the branch of conceptualization is knowing forty-two deities, each deity is also divided into forty-two, blessing these body, speech, and mind, the five families empower, considering them as the five branches of mantra, this is falling into the aspect of the generation stage alone, because it does not possess the suchness of the completion stage, and the requisites of place and substance are incomplete, therefore it is not appropriate. Third, stating the result achieved by that method, there are two types, namely temporary and ultimate results. First, with faculties and great diligence, thirty-six days, that is, six months, or twelve months for the intermediate, fourteen months for the lower, and even the very dull will achieve the Vidyadhara who controls life in sixteen months. Moreover, the term "holy" is not used for those above the mudra and spontaneous accomplishment, what is the reason for using it for this? Because it transcends the ripening result and attains Buddhahood with that very body, therefore it is called that, just as the Dharma Supreme of the joining path is called the Supreme of Dharma. It is also said in the Stages of the Path
Chinese
证悟意义究竟者，以积聚行持之成就，身蕴生处诸漏尽，转为金刚身之寿，于所见之法而寂灭，不舍身而证佛地。如是。获得长寿灌顶者，依彼之所依，于延续十六寿之年数或时际成佛，于十六生之内，五身任运圆满而获得成佛。有些密咒之论典中，认为以一生一世之身，即可行于空行而成佛，或于七生、十六生，无论经历多久亦可成佛。然此处获得长寿灌顶者，能以一寿维持至一千六百年，而获得任运成就之持明。彼亦于寿命之行蕴耗尽时，以方便延续寿命，如是延后一百年又一百年，如是十六次以一身而住。如《རྒྱས་པ་》云：寿以十六之数，延缓百百而安住，不舍身而证佛地，彼无三漏之漏。又如《金刚顶》云：于十六生之究竟，将获得寂静之佛陀。有些认为虽为一生，然以十六次延续身体，如夺舍之方式而行，然此为“不舍身而证佛”所遮止。如是，此处于长寿灌顶与任运成就二者之同时，亦显示了异熟与大印持明。二、究竟之果任运成就持明有三：于任运稠密庄严中，自显现成就为身与智慧之方式；彼于法界法身刹土中，安住于光明且远离戏论之方式；复次于所化之世间显现化身之方式。初者有二，初者现证菩提之方式，乃是法界自性清净之心性，本即成佛之智慧，远离一切戏论之边，于唯一之明点，无成无毁之法性中，由忽然遍计之垢染自净，而获得无尽无生之智慧，于彼法界中无二融合，如水入水般，成为智慧一体之明点。
English
Those who have perfected the realization of meaning, through the accomplishment of accumulating practices, exhaust the outflows of body, aggregates, and birthplaces, transforming into a vajra body of life. They pass into nirvana through the seen Dharma, attaining Buddhahood without abandoning the body. Thus it is said. Having obtained the empowerment of longevity, one attains Buddhahood in the number of years or time of continuing sixteen lifetimes on that very basis. Within sixteen lifetimes, one obtains Buddhahood with the five bodies spontaneously perfected. Some tantric texts claim that one can attain Buddhahood by traversing the sky with one lifetime and one body, or that one can attain Buddhahood in seven or sixteen lifetimes, no matter how long it takes. However, here, it is said that one who has received the longevity empowerment can sustain one lifetime for up to one thousand six hundred years and attain the spontaneously accomplished vidyadhara. That is, when the aggregates of life are exhausted, one extends life by means, postponing it by a hundred years again and again, and thus remains in one body sixteen times. As it is said in the Extensive Text: "Life is extended and remains a hundred times a hundred by the number sixteen, attaining Buddhahood without abandoning the body, for they have no outflows of the three outflows." And as it is said in the Vajra Peak: "At the culmination of sixteen lifetimes, one will attain the peaceful Buddha." Some say that although it is one lifetime, the body is extended sixteen times, acting in the manner of entering a corpse, but this is refuted by the statement "attaining Buddhahood without abandoning the body." Thus, here, along with the empowerment of longevity and spontaneous accomplishment, the maturation and the mahamudra vidyadhara are also shown. Secondly, the ultimate result, the spontaneously accomplished vidyadhara, has three aspects: how self-appearance is accomplished as body and wisdom in the spontaneously dense array; how that very one abides in the realm of the dharmakaya, luminous and free from elaboration; and how the nirmanakaya appears again in the world to be tamed. The first has two aspects. The first aspect, the way of manifest enlightenment, is that the very nature of mind, pure by nature, is the wisdom of the Buddha from the beginning, free from all extremes of elaboration, in that very dharma of the single bindu, without establishment or destruction. By the spontaneous purification of adventitious imputed defilements, one attains the wisdom of no exhaustion and no birth, and merges non-dually into that realm, like putting water into water, the bindu that has become one taste of wisdom.
Chinese
現在，顯現是現前菩提、不變金剛、寂靜法身，光明是報身，以及五種智慧化身任運成就，不可思議且無邊無際的十方四時一切如來的身語意金剛自性，與之無二無別地現前圓滿菩提，被稱為獲得殊勝成就。第二，關於淨土如何顯現的方式：那時，任運莊嚴的淨土遍布法界和無邊虛空，在不可思議的狀態中，自性清淨且遠離一切垢染，在那裡，沒有被切割成十方，也不是被確定為只有這麼多，遠離了心識思維的宮殿，其基礎是無量的，裝飾的形態也依賴於智慧之輪，並以珍寶之輪為標誌。圓滿具足的欲妙，十方遍布的盛大音樂會，以及五部種姓的壇城遍布虛空，光明清澈任運成就，無一不是不可思議的一切自性。從智慧的觀照中，在清淨的境地中看到，並作為廣大受用的基礎而現前親證。由於不可言說且沒有界限，從廣大的語文字母集合中，任運成就利益眾生的事業。基礎是任運成就的壇城，本來就是佛，道路是甚深禪定的壇城使其顯現，果是原始本然狀態中證悟的三者無別，這被稱為自性相同的智慧。因為如實知是，所以到達了本然之境。像那樣的淨土，也不是以在任何方向形成的狀態而為大家所見，而是佛陀自己的智慧自顯現。第二是，像那樣顯現的淨土也像滿月一樣融入法界法身淨土，因此外在沒有顯現，內在光明中覺知沒有停止，這是自性一與多且遠離的法身，在無邊無際的真如中，一切戲論寂滅的法界中。向外顯現融入的報身部分，即使是佛陀之間也互相見不到，因為是非常微細的自生。