English
It is like saying that many horse riders have come, even though there are only a few mule riders among many horse riders. The activity of the mind. Straightforward. Because it knows all four times: past, present, future, and uncertain. That is, the supernormal knowledge of remembering past lives and the supernormal knowledge of knowing death and birth. Some say about this: Since it knows and acts in all four times, does it directly and sequentially know the four times? Or does it know by searching for the equality of emptiness of its own nature? If it is like the former, then the wisdom of the Buddha would be no different from the conceptual thoughts of sentient beings. Because it only directly knows the four times. If it is like the latter, although it is considered four times, it becomes not the four times themselves. Because it is simultaneity or emptiness. If you ask this, then from the perspective of conventional truth, it appears as four times. From the perspective of ultimate truth, it does not fixate on four times. From the perspective of indivisible truth, since it cannot be said to be that itself or other, it is called the equality of four times. The way of knowing is that, in general, reality is beyond time, the mind is confused according to time, and wisdom controls time. Therefore, the omniscient wisdom also knows that reality is beyond time. It also knows that the minds of sentient beings who have not realized this are confused according to time. That is, there is no attachment or clinging to the past, no attachment or clinging to the present, no attachment or clinging to the future, and with the wisdom of no attachment or clinging to the uncertain, it knows without self-manifesting clinging in the equality of four times. Then, if there are only three times in everything else, and here it is said to be four times, wouldn't it be a mistake of reversing time? There is no mistake. Here, from the perspective of combining deity and conceptual thought, the four times are definite in number and order. Among them, the number is definite, if we take a long time as an example, one kalpa has four: formation, duration, destruction, and emptiness. If we take a short time as an example, one year has four: spring, summer, autumn, and winter. By analogy, it is enough to elaborate extensively. The order is definite, if we take a kalpa as an example, relative to the current time of the kalpa's duration, the formation of the kalpa is the past, the destruction is the future, and the emptiness is the time that is uncertain whether it is past or future. Some say about this: It is like that.
Chinese
还有，以前坏劫是过去，后来坏劫是未来，如果断定为三时，那么，以坏劫之时作为基础，不能断定过去未来二者之一，为什么不会变成不确定的时间呢？因为这个原因，四时在数量和顺序上是确定的。也就是，在劫坏灭的时候，住是过去，坏是未来，成是不确定的时间。同样，在坏灭的时候，坏灭是过去，成是未来，住是不确定的。在成的时候，坏灭是过去，住是未来，坏灭是不确定的。因此，心的错觉随着时间而产生，这种错觉显现为四时。如果将这些与神联系起来，就是外在的四母心。正如这部经的第四品所说： “ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是清净的生，ཝ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是清净的住，ར་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是清净的灭，ལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是空性无我。” 这样说。有些人不理解这一点。从“自性不可指示”这句话出发，错误地认为三时平等就是四时，这是非常错误的，因为平等不是分别念。斯帕卡布说：“自性不可指示”的意思是，不确定的时间，不能指示为过去、未来、现在的三时中的任何一种。此外，调伏对象一切有情的心相续，只是烦恼的多少等等，没有其他的，或者以无境自显的方式，普遍了知他人心的他心通是第三种神通。神变的眼识能普遍看到一切他心通的色法，没有远近之分；神变的耳识能普遍听到一切他心通的声音，没有远近之分等等，这是根的他心通，是第四种神通。以神变之法，从上面燃烧火焰，从下面涌出水流，火不能烧，水不能湿，身体隐形，化现众多，在虚空中行走，进入地中等等，普遍利益有情，这是神变的他心通，是第五种神通。那么，这些身体的神变如何成为他心通呢？
English
Furthermore, the kalpa that has previously ended is the past, and the kalpa that will end later is the future. If it is determined as the three times, then, based on the time of destruction, it cannot be determined as either the past or the future. Why wouldn't it become an uncertain time? For this reason, the four times are definite in number and order. That is, at the time of the destruction of the kalpa, abiding is the past, destruction is the future, and formation is the uncertain time. Similarly, at the time of destruction, destruction is the past, formation is the future, and abiding is uncertain. At the time of formation, destruction is the past, abiding is the future, and destruction is uncertain. Therefore, the delusion of the mind arises according to time, and this delusion appears as the four times. If these are related to deities, they are the four external mother minds. As the fourth chapter of this very text says: “Ya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the pure birth, Wa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the pure abiding, Ra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the pure destruction, La (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is emptiness and selflessness.” Thus it is said. Some do not understand this. Starting from the statement "The nature cannot be indicated," they mistakenly believe that the equality of the three times is the four times, which is very wrong, because equality is not conceptual thought. Spar Khab says: The meaning of "The nature cannot be indicated" is that the uncertain time cannot be indicated as any of the three times: past, future, or present. Furthermore, the mind-stream of all sentient beings to be tamed is only the degree of afflictions, etc., and there is nothing else, or the clairvoyance that knows the minds of others, knowing all in the manner of objectless self-illumination, is the third kind of clairvoyance. The divine eye of miraculous power sees all forms of clairvoyance without near or far, and the divine ear of miraculous power hears all sounds of clairvoyance without near or far, etc., this is the clairvoyance of the senses, the fourth kind of clairvoyance. By the power of miracles, fire blazes from above, and water gushes from below, fire cannot burn, water cannot wet, the body becomes invisible, manifests in many forms, walks in the sky, enters the earth, etc., universally benefiting sentient beings, this is the miraculous clairvoyance, the fifth kind of clairvoyance. So, how do these bodily miracles become clairvoyance?
Chinese
如果这样说，虽然上师们说这也是主要根据名称而安立的，但从利益有情的方式来看，虽然显现为身体的构造，实际上是心的显现，所以称为神变的现量。像这样的行为，无论如何行持，因为没有能取所取，所以是无漏的。行境完全清净，是普贤行，因为知晓众生的想法并成办利益，所以是无漏的现量，这样具有六种功德。不可思议的事业，正直。为了调伏所有所化众生，有寂静、忿怒等不可思议的身，以及恒时具有知晓一切的无量智慧的不可思议的意，以及恒时具有眉间等不可思议的面容，以及恒时对所化众生宣说教法和乘的不可思议的语，这样具有不可思议的无量功德，因为所化众生的显现和任运成就的游舞不会停止，所以在十方显现。对此，有些人说：像“恒时具有不可思议的身”等所说，与前面所说的“身稳固，不像老虎和猴子那样；语稳固，不发出嘈杂和无意义的声音；意稳固，没有不入定的情况”相矛盾。这并不矛盾，因为前面所说的是为了调伏所化众生而不改变的稳固，而这里是指为了调伏所化众生而改变，身语意的事业可以做任何事情。又问：身不可思议和面容不可思议有什么区别？前者是从头和身体一致的角度说的，后者是从头和身体不一致的角度说的，因为是从眉间的角度成办利益而说的。又有人说：不可思议的无量功德在十方显现，如果一个化身又化出一个化身，那就没有止境了。如果承认，那么《续部》中说“又化出”等，这不是很明显吗？对此，嘉 gap gong pa 说：诸佛任运成就的事业不会停止，就像虚空一样；眷属所化众生的显现就像清水一样；智慧不离法界，具有大悲的联系，就像天空无云一样。
English
If so, although the lamas say that this is also mainly established according to the name, from the perspective of benefiting sentient beings, although it appears as the structure of the body, it is actually a manifestation of the mind, so it is called the miraculous direct perception. Such behavior, no matter how it is practiced, is without outflows because there is no grasper or grasped. The field of activity is completely pure, it is the practice of Samantabhadra, because it knows the thoughts of beings and accomplishes benefits, so it is the direct perception without outflows, thus possessing six qualities. Inconceivable activities, upright. In order to tame all those to be tamed, there are inconceivable bodies of peace, wrath, etc., and at all times there is the inconceivable mind of limitless wisdom that knows everything, and at all times there are inconceivable faces such as the brow, and at all times there is the inconceivable speech of teaching the Dharma and vehicles to those to be tamed, thus possessing inconceivable and countless qualities, because the appearance of those to be tamed and the spontaneous play do not cease, so they appear in the ten directions. To this, some say: Like the statement "always having an inconceivable body," etc., it contradicts the previous statement that "the body is stable, not like a tiger or monkey; the speech is stable, not making noisy and meaningless sounds; the mind is stable, without being non-meditative." This is not contradictory, because the former refers to the stability that does not change in order to tame those to be tamed, while the latter refers to changing in order to tame those to be tamed, and the activities of body, speech, and mind can do anything. Again, what is the difference between the inconceivable body and the inconceivable face? The former is spoken from the perspective of the head and body being consistent, while the latter is spoken from the perspective of the head and body being inconsistent, because it accomplishes benefits from the perspective of the brow. Again, some say: Inconceivable and countless qualities appear in the ten directions, if one emanation emanates another emanation, then there will be no end. If you admit it, then the Tantra says "again emanates," etc., is this not clear? To this, Jia gap gong pa said: The spontaneously accomplished activities of the Buddhas do not cease, like the sky; the appearance of the retinue of those to be tamed is like clear water; wisdom is inseparable from the Dharmadhatu, and has the connection of great compassion, like the sky without clouds.
Chinese
就像没有遮盖一样安立。因此说不会再转世。是语的行事业。那有三种：计数，摄为五乘，正直。总的来说，乘的含义是：以从下往上提升之义而称为乘。以什么？以乘。于何处？于天人等。于何地？从下往上。如何提升？如果将所有不可思议的语都归纳，就像从下产生的这些一样，以调伏所化之缘故而显现为五种。其中，天和人的名称是随意的，任何进入舍弃十不善之门，相信业果的见解，行持十善，修持死亡无常、四无量心和不动摇的等持，以将天和人的种姓提升到上等种姓之义而称为乘。听闻宣说依他，因为必须依赖于导师，或者大多是听闻的缘故，是声闻乘。进入四谛之门，证悟人我无自性，为了自己的利益而行持二百五十条戒律，修持十六种智慧，获得暂时的果位入流果、一来果和不来果，最终将提升到阿罗汉的果位，因此称为乘。从资粮道忍位的中品开始分出种类，在没有获得自己的果位之前，不依赖于导师的因缘，而是以自己的智慧观察坟地的尸体，因为被无明遮蔽而想要获得自菩提的地位。通过十二缘起的门径进入，证悟一半和两个我的无自性，为了自己的利益而行持二百五十条戒律与声闻相同，通过神变和奇迹的方式行持一些利他之事，遮止十二缘起的顺行，修持十二逆行空性为戒律，以将果位提升到如犀牛或鹦鹉般的心安乐之最胜地之义而称为乘。为了自己的利益而菩提，为了他人的利益而发心，因此是菩萨乘。通过愿和行两种方式进入，证悟人我和法我二者皆无自性