English
If it does not exceed seven lifetimes, in those rebirths, by the power of familiarity with the path, without having to accomplish with great effort, the qualities of generation and completion stages will definitely be achieved, and one will traverse the ten bhumis and attain the state of Buddhahood. As it is said in the Guhyagarbha Tantra: "If the empowerment is perfectly endowed, rebirth after rebirth, one will receive empowerments. In those seven rebirths, one will accomplish even without effort." Also, as it is said in the Sadhana Section, Secret Assembly: "By the power of empowerment, one overcomes the ten bhumis." That is, the ten bhumis are overcome in the manner of purifying the obscurations of karma with the vase empowerment, purifying the obscurations of afflictions with the secret empowerment, which are the objects to be abandoned by seeing, and purifying the obscurations of knowledge with the two higher empowerments, which are divided into the objects to be abandoned by meditation, both coarse and subtle, is the general case. In particular, the way the mantra path traverses the ten bhumis quickly, etc., is a superior way. According to the general Mahayana system, one first generates bodhicitta and obtains the name of a Buddha's son. After obtaining the bhumis, the Uttaratantra Shastra says: "The seed of faith in the supreme vehicle is wisdom, the mother who gives birth to the Buddhas and the Dharma, and the meditative, blissful womb, the compassionate wet nurse. Whoever possesses these qualities is a true son of the Buddha." It is said that one truly becomes a Buddha's son, and before that, one needs to gradually traverse the ten bhumis for a long time, such as two countless eons. In mantra, before the empowerment, when generating bodhicitta in Vajra Yoga, one obtains the name of a Buddha's son, and after obtaining the actual basis of the empowerment, one obtains the actual position of a vidyadhara, and thus obtains special abilities of view and meditation, so one will perfect the qualities of the ten bhumis without taking a long time. Such a situation is like a fish caught by a fishhook, even if it temporarily stays in the water, it will quickly reach the land. Although the body of the fruition appears to be temporarily bound by samsara, in terms of the qualities of realization, all the qualities of the special bhumis are naturally perfected, and by that power, one has the ability to quickly connect with the ultimate result. The meaning of these is as it is said in the Guhyagarbha Tantra: "The samadhi of knowing and entering characteristics, the cause and condition that ripen the fruit, whoever becomes powerful, is known as the field of the vidyadharas, the victors." Likewise, the cause is the view that is the characteristic of knowing, and the condition is the characteristic of entering,
Chinese
获得两种三摩地，也是不舍获得果之方便的陀罗尼。使果成熟之因的见和缘的三摩地二者，胜于波罗蜜多乘的见修行，此二者若具威力，则以持明者之名等，获得金刚之名灌顶，且预言等，于诸佛刹土皆广为人知。因此，十地时的十波罗蜜多的功德，于持明者的地顿时圆满，知晓一切法皆无所执，无有阻碍是布施。以平等之智，不住于守护界限之想是持戒。无有错乱，不分别好坏是忍辱。无有取舍，且行境成为集合是精进。根识入于对境，然不为贪著之过所染是静虑。如实了悟自性之实相，故轮回涅槃之一切二法，皆于法界中寂灭是智慧。由是善巧成办自他之义是方便。刹土与行境皆得清净是愿。于此，不能为相违品所胜之苦行是力。非仅随逐譬喻与名言，而是如实了悟诸佛之法身的安住方式是般若波罗蜜多。又是，于金刚三摩地经中云：心不于空性中动摇，则六波罗蜜多聚集。如是，地与十波罗蜜多之功德皆至究竟，故以不退转无学之功德，由差别之三身而显现。即，十一普光化身地，以光芒普照，以种种变化之化身与事业调伏众生。经中云：以光芒普照，使所化成为法器之故，是普光地。十二莲花化身报身地，由无有遮障之智慧与无有对境之大悲双运而任运。
English
Attaining the two samadhis is also the dharani that does not abandon the certainty of the means to attain the result. The cause of ripening the result, the view, and the condition, the two samadhis, are superior to the view and practice of the Paramita Vehicle. When these two become powerful, one obtains the empowerment of the Vajra name through the name of Vidyadhara, and prophecies, etc., become widely known in all Buddha-fields. Therefore, all the merits of the ten Paramitas at the time of the ten Bhumis are instantly perfected in the Bhumi of Vidyadhara, knowing that all dharmas are without attachment, and without obstruction is generosity. With equal wisdom, not dwelling on the thought of guarding boundaries is morality. Without confusion, not distinguishing between good and bad is patience. Without acceptance or rejection, and the field of activity becomes a collection is diligence. Although the senses enter into objects, they are not stained by the fault of attachment is meditation. Because the true nature of reality is realized without distortion, all dualities of samsara and nirvana are extinguished from the realm of reality is wisdom. From this, being skilled in accomplishing the meaning of oneself and others is skillful means. The Buddha-field and the field of activity become completely pure is aspiration. Here, the asceticism that cannot be overcome by opposing forces is power. Not merely following examples and terms, but truly realizing the way the Dharmakaya of the Buddhas abides is the perfection of wisdom. Moreover, in the Vajra Samadhi Sutra it is said: If the mind does not waver in emptiness, the six Paramitas are gathered. Thus, because the qualities of the Bhumis and the ten Paramitas are all perfected, the unexcelled qualities of non-regression are manifested by the differentiated three bodies. That is, the eleventh, the Bhumi of Samantaprabha Nirmanakaya, tames beings with emanations and activities of various transformations by radiating light everywhere. The Sutra says: Because the light radiates everywhere, making those to be tamed suitable vessels, it is the Bhumi of Samantaprabha. The twelfth, the Bhumi of the Lotus-endowed Sambhogakaya, is spontaneously present from the union of unobstructed wisdom and great compassion without object.
Chinese
虽然庄严的刹土看似与法界无别，但由于没有能取所取的染污。如《普明》中所说：“莲花庄严是圆满受用，任运成就智慧是自显现。”十三轮大集会是法身地，在远离一和多的自生大智慧中，身语意无尽庄严轮的所有功德，都能无碍地显现。如《秘密藏》中所说：“离一与多之，无边亦无中，即是如来藏，诸佛亦不见，自生智无处显。”对此，一些智者认为，普明是法身地，轮大集会是化身地。如《黑汝嘎续》中所说：“法界智慧现起普明光，如莲花眼般无尽圆满受用，文字轮为所化众生化现，是如来之刹土。”虽然如此认为，但我认为这两者并不矛盾。续部的语句非常深奥，智者们可以用智慧以不违背实义的任何方式来解释。如果像将轮大集会安立于法身地那样，全知者说：“由于化身无量是普明，由于显现无量是莲花庄严，由于智慧无量是轮大集会。在无生法界中，自生智慧如文字种子般无碍地存在于放射之基，因此称为文字轮大集会。”按照这种说法，上述经文的含义也可以解释为：法界与智慧双运，在文字轮的放射之基中，阿的自性无生法身智慧无碍地放射，因此为了调伏所化众生而化现，所以是法身地。即便如此，新旧续部中，以金刚语束缚而宣说的进道之法，藏汉的诸位论师的理解方式也各不相同。以《密集金刚》为例，在五次第中说：“初以事业之结合，得地之传承，获得第三显现，安住于十地。”对此，有些人认为以名相乘的道次第达到十地之间。
English
Although the adorned field appears to be inseparable from the Dharmadhatu, it is free from the defilement of grasping and fixation. As it says in "Kunsel" (All-Illuminating): "The lotus-adorned is perfect enjoyment, spontaneously accomplished wisdom is self-manifestation." The thirteen-wheel great assembly is the Dharmakaya ground, and in the state of great self-arisen wisdom, which is free from one and many, all the qualities of the inexhaustible adornment wheel of body, speech, and mind are present without obstruction. As it says in "Guhyagarbha Tantra": "Free from one and many, without beginning or middle, is the Tathagatagarbha. Even the Buddhas do not see it; self-arisen wisdom appears without location." Some scholars consider that Kuntuzangpo (Samantabhadra) is the Dharmakaya ground and the wheel great assembly is the Nirmanakaya ground. As it says in the Heruka Galpo Tantra: "When wisdom dawns in the Dhatu, it is all-illuminating. Like the lotus eye, inexhaustible perfect enjoyment, the letter wheel emanates transformations for those to be tamed. It is called the ground of the Thus-Gone One." Although they think so, I think that these two are not contradictory. The words of the Tantra are very profound, and scholars can interpret them in any way that does not contradict the actual meaning with their wisdom. As for placing the wheel great assembly on the Dharmakaya ground, the Omniscient One said: "Because the emanations are immeasurable, it is all-illuminating; because the appearances are immeasurable, it is lotus-adorned; because the wisdom is immeasurable, it is the wheel great assembly. In the unborn Dharmadhatu, self-arisen wisdom exists without obstruction as the basis for radiation, like a seed of letters, therefore it is called the letter wheel great assembly." According to this statement, the meaning of the above scripture can also be explained as: the union of Dhatu and wisdom, in the radiating basis of the letter wheel, the unborn Dharmakaya wisdom of the nature of A radiates without obstruction, therefore it emanates transformations for those to be tamed, so it is the Dharmakaya ground. Even so, in many new and old Tantras, the method of progressing on the path is taught by binding it with Vajra words, and the way in which the Indian and Tibetan teachers understand it also appears to be different. For example, in the Guhyasamaja Tantra, in the Five Stages, it says: "Initially, through the union of actions, the lineage of the ground is obtained. Obtaining the third appearance, one dwells perfectly on the ten grounds." Some people think that the path of the characteristic vehicle reaches up to the ten grounds.
Chinese
因此，从进入密咒开始，安住于十地者，无需从最后有者开始修生起次第直至心寂。夜晚授予秘密灌顶，显现幻身；半夜授予第三灌顶，显现光明；黎明授予第四灌顶，显现无学道双运，从而希望成佛。然而，认为经由自宗的体性乘，行至十地，能够代替从生起次第开始直至心寂在相续中生起，这在理证上是有妨害的。那些宣称外在转变的法与内在相符的人，对于凡夫瑜伽士和圣者高地的瑜伽士，其力量大小如天地般悬殊的差别，也认为能够代替，这实在是太过分了。对此，以广大的教理和理证进行驳斥。在没有依赖密咒的情况下，圣者的证悟无法成立的认知中，《现观庄严论》中说：‘圆满正觉已逝者，如是未来诸导师，以及现在出现之怙主，为利有情而安住者，彼等一切皆知此，甚深秘密咒之仪轨，勇士菩提树王下，证得无量一切智。’认为这才是真实意义的观点是很好的。因此，《益西灯论》中说：‘汝之究竟即普光，乃大方便道之所依。’以及‘以因行持之普光，乃大方便道之法身。’等等，所有因地的道都显示为密咒的道阶。此处的意旨是：四念住、四正断和八支道，以及前三个神足与十一地之间，为了引导所化众生，而安立的极喜地等十一个地，体性乘自身之道能够行至。从那之后，必定无疑地进入密咒乘的界限是从第四个神足开始。如《名号赞》中说：‘具大神变之神足，彼亦恒持大忆念，四念住者胜三昧。’以不同于体性乘道之次第的语句来显示。此外，经中说：许多独觉进入大乘，有些