English
It says, "Combine with equality." Or, your three times should also be reversed. If asked, from what basis is it reversed? Ask in return, what is the basis for your reversal? If you say that most sutras only have three times, but here it speaks of four times, so it is reversed. If so, then especially in the tantras of the Secret Mantra Vajrayana, it speaks of four times, and you consider three times to be reversed as well, so start comparing equally. In the middle volume of the Prajnaparamita Sutra, it also speaks of five times: past, future, present, unconditioned, and inexpressible. Therefore, saying that four times is reversed shows shallow wisdom. As the sutra says, "Knowing the mindstream of all beings," it means that for all beings to be tamed, the afflictions in their mindstreams vary in intensity. Not from outside oneself, but in a state of objectless self-illumination, at any time and in any situation, without discrimination or confusion, one directly knows. This is the clairvoyance of knowing others' minds. As the sutra says, "Seeing all everywhere with the divine eye of clairvoyance," it means that with the clairvoyant divine eye, one can directly see all forms, near or far, at any time and in any situation. As the sutra says, "Hearing all everywhere with the divine ear of clairvoyance," it means that with the clairvoyant divine ear, one can directly hear all sounds, near or far, at any time and in any situation, and so on. This is the direct perception of the senses. As the sutra says, "Benefiting all everywhere with the power of clairvoyance," it means that with the eight powers of clairvoyance, one directly knows the object or activity, and then at any time and in any situation, one can benefit beings according to their capacity. This is the direct perception of clairvoyance. So, what are the eight powers or changes of clairvoyance? They are: fire blazing from the upper part of the body, water flowing from the lower part of the body, not being burned by fire, not being wetted by water, making the body invisible, manifesting in many forms, walking in the sky, and entering into the earth. If asked, then are these actions done by the body through the means of clairvoyance not considered direct perception? The answer is: because one knows the actions of clairvoyance, it is considered direct perception. Or it is named from the main aspect of the name. The lamas say this, the way to benefit sentient beings.
Chinese
从……的方面来说，虽然显现为身体的构造，但实际上是心意的幻化，因此称为神变的现量。无漏普贤行圆满的六大现量，意思是说，无论以何种方式行持，对这些都没有执着，因此没有取舍。行境完全清净，以普贤行了知众生的心意，为了圆满意义，有六种无漏的现量。这样，以六大现量调伏所有应调伏者的心意。而且，现量的词义是：现量是离分别的，知是无错乱的。也就是说，对于事物如何存在，以不迷惑的方式认知，就是现量。第三，宣说不可思议的事业：一切身不可思议……显现。那里有说到：一切身不可思议，意思是说，在任何时间和情况下，在所化众生面前显现寂静和忿怒等不可思议的各种身相。一切意不可思议，意思是说，在任何时间和情况下，在所化众生面前显现心意智慧的无量无边。一切面不可思议，意思是说，在任何时间和情况下，在所化众生面前显现老虎和猴子等微细的面容，不可思议的各种面容。一切语不可思议且具足，意思是说，在任何时间和情况下，在所化众生面前显现教法和乘，不可思议的各种法，并且具足。不可思议的无量无数显现在十方。意思是说，这样身语意的不可思议事业无量无数，显现在所化众生的显现中。为了任运成就的游舞不间断，在十方的所化众生面前显现。对此，有些人说：一切身不可思议等所说，以及上面所说的具慧丈夫能忍，身体能忍，不做老虎和猴子等事；语言能忍，不做吵闹和闲谈；心能忍，没有不入定的情况，这样解释是错误的。
English
From the aspect of..., although it appears as the structure of the body, it is actually a manifestation of the mind, therefore it is called the direct perception of miraculous power. The six great direct perceptions of the perfect, undefiled Samantabhadra practice, mean that no matter how one practices in such a way, there is no attachment to them, so there is no acceptance or rejection. The field of practice is completely pure, and through the practice of Samantabhadra, the minds of beings are known, and in order to perfect the meaning, there are six undefiled direct perceptions. Thus, the minds of all those to be tamed are tamed by the six great direct perceptions. Moreover, the meaning of the term direct perception is: direct perception is free from conceptualization, and knowledge is without error. That is, to know how things are without being confused is direct perception. Third, explaining the inconceivable activities: All bodies are inconceivable... manifested. It says there: All bodies are inconceivable, meaning that at all times and in all circumstances, various inconceivable forms such as peaceful and wrathful bodies appear in front of the beings to be tamed. All minds are inconceivable, meaning that at all times and in all circumstances, the immeasurable wisdom of the mind appears in various ways in front of the beings to be tamed. All faces are inconceivable, meaning that at all times and in all circumstances, subtle faces such as tigers and monkeys appear in front of the beings to be tamed, various inconceivable faces. All speech is inconceivable and complete, meaning that at all times and in all circumstances, the teachings and vehicles appear in front of the beings to be tamed, various inconceivable dharmas, and are complete. Inconceivable, countless numbers appear in the ten directions. It means that the inconceivable activities of body, speech, and mind are immeasurable and countless, appearing in the appearances of the beings to be tamed. In order for the spontaneous play to be uninterrupted, it appears in front of the beings to be tamed in the ten directions. Some say about this: What is said such as all bodies are inconceivable, and the above-mentioned wise man is able to endure, the body is able to endure, and does not do things like tigers and monkeys; the speech is able to endure, and does not make noise and chatter; the mind is able to endure, and there is no state of non-meditation, such an explanation is wrong.
Chinese
如果有人问：这不矛盾吗？答：不矛盾。因为前者（指“身”）是为了所化众生而不变的，所以是“能者”；而后者（指“语”）是为了所化众生而变的，是指身语意的总的事业。又问：身不可思议和面不可思议有什么区别？答：前者是从头身一致的角度说的，后者是从头身不一致的角度说的，比如天女的身配狮子的面等，是从细微的角度安立的。又有人说：不可思议的无数化身显现在十方。有些人说：一个化身又化出一个化身，以至无穷无尽。如果承认这种说法，那么从芥子中也能化出化身，如果说那些也是化身，那就太离谱了。这样说有矛盾吗？答：对此，喇嘛嘉 gap Gongba 说：诸佛任运成就的事业就像日月一样，眷属所化众生的显现就像清水一样，智慧从法界中不分离，大悲心的联系就像虚空一样没有遮蔽。因此，不会再有化身。第四，宣说语的事业，有三种：归纳为五乘，针对烦恼而宣说，针对方便或对治而归纳。第一，宣说归纳为五乘：一切都是这样的……无上密咒乘，那里有。这里，一般来说，什么是乘的含义或定义？从下往上提升的意思是乘，或者说，用不同于地道的分别念来承担涅槃的重担的意思是乘。那么，这样的乘有多少种呢？似乎根据所化众生的根器次第，乘的种类也不确定，有九乘次第、五乘、三乘、二乘、一乘、不可思议等，但在这里，乘的数目是如何确定的呢？一切都是这样的，以调伏的缘故。如果把所有不可思议的语都归纳起来，就像下面要说的那样：由于所化众生的根器和意乐不同，为了调伏他们，乘的种类也显现为五种。也就是：天和人的乘，这个...
English
If someone asks: Isn't this contradictory? Answer: It is not contradictory. Because the former (referring to "body") is unchanging for the sake of the beings to be tamed, so it is "capable"; while the latter (referring to "speech") changes for the sake of the beings to be tamed, referring to the general activities of body, speech, and mind. Furthermore, if asked: What is the difference between the inconceivable body and the inconceivable face? Answer: The former is spoken from the perspective of the head and body being consistent, while the latter is from the perspective of the head and body being inconsistent, such as a goddess's body with a lion's face, etc., which is established from a subtle perspective. Furthermore, some say: Inconceivable countless emanations appear in the ten directions. Some say: One emanation emanates another emanation, to the point of being endless. If this is admitted, then emanations can also emanate from mustard seeds, and if it is said that those are also emanations, then that is too far-fetched. Is there a contradiction in saying this? Answer: To this, Lama Gya Gap Gongba said: The spontaneously accomplished activities of the Buddhas are like the sun and moon, the appearance of the retinue of beings to be tamed is like clear water, wisdom is inseparable from the Dharmadhatu, and the connection of great compassion is like the unobstructed sky. Therefore, there will be no further emanations. Fourth, explaining the activities of speech, there are three: summarizing into the five vehicles, speaking with regard to afflictions, and summarizing with regard to means or antidotes. First, explaining the summarization into the five vehicles: Everything is like this... the unsurpassed Mantra Vehicle, it is there. Here, in general, what is the meaning or definition of a vehicle? The meaning of lifting from below to above is a vehicle, or the meaning of bearing the burden of Nirvana with discriminations different from the ground and path is called a vehicle. Then, how many kinds of such vehicles are there? It seems that according to the gradual order of the minds of the beings to be tamed, the kinds of vehicles are also uncertain, there are nine vehicles in order, five vehicles, three vehicles, two vehicles, one vehicle, inconceivable, etc., but here, how is the number of vehicles determined? Everything is like this, because of taming. If all the inconceivable speech is summarized, it is like what will be said below: Because the minds and inclinations of the beings to be tamed are different, for the sake of taming them, the kinds of vehicles also appear as five. That is: the vehicle of gods and humans, this...
Chinese
第五品神通增广品，区分各类别：行持十善且舍弃不善者，是生于欲界天与人之因。行持四无量且修习眼观者，是生于梵天等之因。如是说。天，以及人，这些名称是随意的，进入之门是从舍弃不善十业之门进入。所行持的是接受并实行十善。从领悟的见解中，领悟因果不虚。所修习的禅定是四无量和八等至。如此修习的果报是，天与人的处所类别，欲界之上的十天处，以及上二界之上的类别中提升或者获得，以这个意义来说是天与人的乘。也因为像那样显现获得果报而行事，也是因为此续部的加持力而自然显现。那么，天与人的乘，这个是具相之乘吗？如果这样问，不是超越之具相乘，理由是，《道次第》中说：首先安立基础之乘。因此，在四种决定的乘中，首先，天人乘是生起超越之乘的基础或因，因为从天人之上类别进入超越之具相乘，声闻乘等九乘次第。那九乘次第是：声闻、缘觉、菩萨三乘，是外在具相之三乘。克里亚、邬波耶、瑜伽三乘，是外密续之三乘。嘛哈瑜伽、阿努瑜伽、阿底瑜伽三乘，是内密续之三乘。声闻乘是指：通达四谛之义，完全舍弃，十六种智慧分圆满修习，完全寂静，从入流等次第修习后，前往烦恼寂灭之地。如是说。声闻的词义或词源是：依赖他人听闻宣说，即依赖其他上师，并且从他那里听闻，为了向他人宣说，所以称为声闻。进入之门是从四圣谛之门进入。
English
Chapter Five, Expanding Miraculous Powers, Separating Various
Chinese
所应修持的戒律是八种别解脱戒的守护，特别是为了自身利益而修持二百五十条戒律。所证悟的见解是证悟补特伽罗的无我。所修习的等持是四圣谛中的每一个，都有法智法忍二者，类智类忍二者，次第修习十六种智慧。如此修习的阶段性果位是预流果，一来果，不来果二者。究竟的果位是有余依和无余依的阿罗汉，也就是证得有余涅槃和无余涅槃的境界。因为具有提升或获得这些果位的意义，所以是声闻乘。如此显现为获得果位，也是这个传承的加持力所显现的。所谓“独觉乘”是指：了知内外缘起如幻如化，对于事物的形相无碍地深入。不需善知识教导，以自己的智慧证悟。超越菩提道，获得如意自在的殊胜安乐。因此，独觉的词义或定义是：从加行道的忍位中品开始，直到未获得自己的果位之间，不依赖因缘和上师，而是依靠自己的智慧，观察尸陀林的骷髅，从而遮止无明。因为想要自己获得菩提，所以称为独觉，或者没有上师的教导，为了自己独自成佛，所以称为独觉佛。进入的方式是通过十二缘起的门径进入。所应修持的戒律是像声闻一样为了自身利益而修持二百五十条戒律。特别是在没有大乘的地方，通过神变和双运的方式，稍微利益他人。所证悟的见解是证悟一半和二分的无我，即无自性。所修习的等持是遮止十二缘起的顺生，从而次第修习十二空性。如此修习的果位是像犀牛一样独自居住，或者聚集时像鹦鹉一样成群飞翔，最终将阿罗汉提升到如意自在的殊胜安乐之地，或者获得它。因为具有提升或获得这些果位的意义，所以是独觉乘。如此显现为获得果位，