2f) How, by the power of mind, accumulations are gathered

Now, since a multitude of accumulations are being gathered every instant, as explained, subsequently the wrong conceptualization of inferior minds ceases. As for the reason:

So whether all that is taught to take three countless kalpas
Is completed quickly or after a very long time,
Or there is liberation within a single lifetime,
Actually depends on the powers of the mind.
Whatever is done by efforts, means and the highest prajña,
Also has been done by this unsurpassable power.

Bodhisattvas of very dull powers need thirty-three innumerable kalpas to attain enlightenment. The paths of accumulation and preparation take three. Each of the ten bhumis takes three. Those of middle powers need seven innumerable kalpas. Each of the paths of accumulation and preparation takes two. The path of seeing takes one, the path of meditation two. Those of sharp powers take three. The Precious Lamp of the Middle Way by master Bhavya says:

Those of sharp powers take three innumerable kalpas to become completely and perfectly enlightened. Those of intermediate powers take seven; those of dull powers take thirty-three.

Regarding these three degrees of sharpness, The Ornament of Mahayana Sutras says:

Becoming perfected over three numberless kalpas,
They will then complete their meditation.

The great commentary on the Prajñaparamita in Eight Thousand Lines says:

In the first innumerable kalpa they begin the path of accumulation, and go as far as the first bhumi. In the second, they go from the second bhumi, The Spotless One, up to the seventh. In the third, they go from the eighth bhumi, The Motionless One, up to buddhahood.

The Bodhisattvabhumi says:

For the paths of accumulation and preparation they take one, from the first to the seventh
bhumis they take one, and for the three pure bhumis they take one.

As completing the paths of accumulation and preparation brings us to the first bhumi, the prajñaparamita’s way of explaining the number of innumerable kalpas is of one meaning with that of the Bhumi-collection. This presentation of the innumerable kalpas required by those of sharp and dull powers is in terms of those of sharp powers taking three innumerable kalpas to gather the two accumulations into union by gradual stages. However, since it is also said that, for those of great powers of mind, every instant combines many kalpas, they do not necessarily need three countless kalpas. The secret mantra says that from the viewpoint of those of the sharpest powers, because of their great powers of mind, every instant combines immeasurable kalpas. Therefore, by continuous learning, they can be liberated quickly within a single lifetime and so forth.

After they attain abhisheka, their abiding in meditation on the two stages of development and fulfillment is called the lesser path of accumulation. Then, if they strive with great effort and skillful means, it is taught that within that very life they attain the path of seeing. For those who have attained the path of seeing there are no birth or death, so within that very life, they complete the path of meditation. This is attaining enlightenment.

Also, on having attained the path of seeing, if they wish, they can establish enlightenment within seven days. The Prajñaparamita in Twenty Thousand Lines says:

These great bodhisattvas who have attained, with respect to dharmas, the completely pure Dharma eye, if they wish, in seven days, can be fully and completely enlightened with unsurpassable enlightenment.

The measure of benefits of this is the wealth of autonomy, in which whatever is desired is accomplished and there is only what is desired. Whether they abide on the shravaka, pratyekabuddha, or bodhisattva vehicles, it is taught that they manifest enlightenment with the body of a noble one. Therefore, not many can be reckoned as suitable for being liberated in a single lifetime in the style of secret mantra.

In mantrayana, since there are many profound skillful means, the path of seeing is quickly attained. Up to the path of seeing, the skillful means and effort are superior. Beyond that, bodhisattvas of very sharp powers and the vidyadharas of mantrayana are without distinction in the time of traversing the bhumis. Among the duller ones, however, mantra-practitioner rigdzin noble ones are more quickly liberated than the bodhisattvas. With exertion, great skillful means, and a life of prajña their actions are quickly established in the world. By ordinary ones they are not established, but the example has indeed been understood, and they do not travel from one life to another. Though the inner luminous nature of mind is not fundamentally established in existence, merely from abandoning defilements, getting close to that nature is established.