Chinese
神通是：知晓此有情是嗔恚者，此是愚痴者，此是傲慢者，此是贪欲者，此是嫉妒者，或者知晓此是无嗔者，此是无五毒者。即是了知众生各自不同的心续。宣说眼神通是：以神通之眼遍一切处照见。所谓眼神通有两种：以知晓过去的眼，得见诸佛所居之处；以知晓轮回的眼，大小器情世界犹如手掌中的余甘子一般清晰可见。宣说耳神通是：以神通之耳普遍听闻。所谓耳神通是：听闻诸佛之语响彻不同刹土，以及听闻众生各自不同的语言，犹如在自己耳边说话一般。神通是：以神通之行普遍行持。宣说神通是：观待何者应以何法调伏，诸佛及眷属即以种种神变调伏之，成办彼有情之义利。是为无漏之行圆满。是为无漏之普贤行。所谓神通的差别有两种：有漏之一方的神通，不像世间天龙的神通一般，乃是成办一切有情之义利，而自身却无有漏失。所谓六种圆满之大神通，为何无有漏失？乃是于有情之义利无有取舍，是为圆满普贤行，是为二资粮圆满，故无有漏失。神通是：现量了知隐蔽之义。大是：超胜世间。六是不共，即：时神通，处神通，眼神通，耳神通，他心通，以及神通，此为六种。在此略作辨析，于无漏之神通，以何因缘安立为神通耶？答：虽幻化为种种形象，然不为罪业所染。
English
The supernormal cognition is: Knowing that this sentient being is full of hatred, this one is full of ignorance, this one is full of pride, this one is full of desire, this one is full of jealousy, or knowing that this one is free from hatred, this one is free from the five poisons. That is, knowing the different mindstreams of sentient beings. The explanation of the supernormal cognition of the eye is: Seeing everywhere with the supernormal eye. The supernormal cognition of the eye is twofold: With the eye that knows the past, one sees where the Buddhas reside. With the eye that knows samsara, the great and small containers and contents are seen as clearly as a ripe Emblica fruit placed in the palm of one's hand. The explanation of the supernormal cognition of the ear is: Hearing everywhere with the supernormal ear. The supernormal cognition of the ear is: Hearing the Buddhas' speech resounding in different Buddha-fields, and hearing the different languages of each sentient being, as if they were speaking next to one's ear. The supernormal cognition is: Universally acting with supernormal powers. The explanation of the supernormal cognition is: Depending on who should be tamed by what method, the Buddhas and their retinue show various kinds of miracles and accomplish the benefit of that sentient being. This is the perfection of action without outflows. This is the action of Samantabhadra without outflows. The difference of supernormal cognition is twofold: The supernormal cognition of the side with outflows is not like the supernormal cognition of the gods and nagas of the world, but it accomplishes the benefit of all beings, yet it has no outflows itself. The six great supernormal cognitions are complete. Why are there no outflows? Because there is no acceptance or rejection in the benefit of sentient beings, it is the completion of the action of Samantabhadra, it is the completion of the two accumulations, therefore there are no outflows. Supernormal cognition is: Directly knowing the hidden meaning. Great is: Superior to the world. Six are uncommon, namely: supernormal cognition of time, supernormal cognition of place, supernormal cognition of the eye, supernormal cognition of the ear, supernormal cognition of others' minds, and supernormal cognition of miracles, these are the six. Here, if we make a distinction about supernormal cognition, what is the reason for establishing supernormal cognition without outflows as miracles? Answer: Although it transforms into various forms, it is not stained by sins.
Chinese
因此没有漏洞。如果知道屠夫和妓女能够被调伏，那么在那里化现就是神变。虽然说有六种大神通，但为什么只有五种呢？五种神通是通过普贤行来调伏，还是六种？或者将时间上的知与处所上的知区分开来。总是身体不可思议，意思是对于用寂静来调伏的，就示现寂静的身相；对于用忿怒来调伏的，就示现忿怒的身相；对于屠夫和妓女，以及鸟类、野兽和猛兽等，对于哪种众生应该用什么方法来调伏，就示现相应的身相来调伏。总是心不可思议，意思是如果用心来调伏，用寂静的心来调伏，就是调柔的心；用广大的心来调伏，就是欢喜的心；用威力的心来调伏，就是贪恋的心；用猛烈的心来调伏，就是愤怒的心，心的作用是不可思议的。༈ 明确地揭示了要点：这里有四种调伏方式，显现调伏的方式有十二种，以神变调伏的方式显现了五种或六种神通，以福德调伏的方式显现了四种不可思议，以智慧调伏的方式对天人等众生宣说了法。那么，以上或其他的调伏方式是包含在不可思议之中，还是不包含呢？如果包含，那么表达方式就混淆了；如果不包含，那么就与不可思议相矛盾。实际上并不矛盾，因为这不是按照这个续部的字面意思来理解，而是按照不同众生的想法来理解，所以没有矛盾。总是面容不可思议，意思是如果认为用面容来调伏，那么就示现恐怖的狮子面容、吞噬的老虎面容、凶猛的熊面容、令人陶醉的猪面容、迅疾的马面容等等各种各样的面容。总是具有不可思议的语言，意思是如果认为用语言来调伏，那么对天神就说梵语（saṃskṛta，梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：梵语），对阿修罗就说阿修罗的语言（asurambha，梵文天城体：असुरम्भ，梵文罗马拟音：asurambha，汉语字面意思：阿修罗语），对人就说俗世的语言（pratrita，梵文天城体：प्रतृत，梵文罗马拟音：pratrita，汉语字面意思：俗世语），对罗刹就说罗刹的语言（bhesha tsipa pasha za yi dwags，梵文天城体：भेष त्सिपा पश ज़ा यी द्वग्स्，梵文罗马拟音：bheṣa tsipa paśa zā yī dvags，汉语字面意思：食肉罗刹语）等等各种各样的语言。不可思议的无数化现显现在十方。因此，如果用身体来调伏，那么总是身体不可思议，比恒河沙数的佛陀还要多。
English
Therefore, there are no loopholes. If it is known that butchers and prostitutes can be subdued, then manifesting there is a miracle. Although it is said that there are six great superknowledges, why are there only five? Are the five superknowledges subdued by the practice of Samantabhadra, or six? Or distinguish between knowing the time and knowing the place. Always the body is inconceivable, meaning that for those who are subdued by peaceful means, a peaceful body is shown; for those who are subdued by wrathful means, a wrathful body is shown; for butchers and prostitutes, and birds, beasts, and wild animals, etc., whichever beings should be subdued by whatever means, corresponding bodies are shown to subdue them. Always the mind is inconceivable, meaning that if subdued by the mind, if subdued by a peaceful mind, it is a gentle mind; if subdued by a vast mind, it is a joyful mind; if subdued by a powerful mind, it is an attached mind; if subdued by a fierce mind, it is an angry mind, the function of the mind is inconceivable. ༈ Clearly revealing the key points: Here there are four ways of subduing, twelve ways of manifesting subduing, five or six superknowledges manifested by miraculous subduing, four inconceivables manifested by the subduing of merit, and the Dharma spoken to beings such as gods and humans by the subduing of wisdom. Then, are the above or other ways of subduing included in the inconceivable, or are they not included? If included, then the expressions are confused; if not included, then it contradicts the inconceivable. In reality, there is no contradiction, because this is not understood according to the literal meaning of this tantra, but according to the thoughts of different beings, so there is no contradiction. Always the face is inconceivable, meaning that if it is thought that the face is used to subdue, then terrifying lion faces, devouring tiger faces, fierce bear faces, intoxicating pig faces, swift horse faces, and so on, are shown in various ways. Always possessing inconceivable speech, meaning that if it is thought that speech is used to subdue, then Sanskrit (saṃskṛta,梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：梵语) is spoken to the gods, the language of the Asuras (asurambha,梵文天城体：असुरम्भ，梵文罗马拟音：asurambha，汉语字面意思：阿修罗语) is spoken to the Asuras, the language of the mundane world (pratrita,梵文天城体：प्रतृत，梵文罗马拟音：pratrita，汉语字面意思：俗世语) is spoken to humans, and the language of the Rakshasas (bhesha tsipa pasha za yi dwags,梵文天城体：भेष त्सिपा पश ज़ा यी द्वग्स्，梵文罗马拟音：bheṣa tsipa paśa zā yī dvags，汉语字面意思：食肉罗刹语) is spoken to the Rakshasas, and so on, in various languages. Inconceivable countless manifestations appear in the ten directions. Therefore, if the body is used to subdue, then the body is always inconceivable, more than the sands of the Ganges River Buddhas.
Chinese
多。若以语调伏，语不可思议，以一切之语言显示。若以意调伏，心不可思议。总而言之，所化有无数，能调伏者亦无数，调伏之方法亦无数，唯有显现于十方。 再次，此处略微阐明，不可思议者，是对每一所化众生皆示现一次吗？若对每一所化众生皆示现一次调伏者，则与前述之六能仁相违。若不示现，则与不可思议相违，是吗？不相违，因为六能仁之一也具足此等不可思议之调伏方法。 那么，若身不可思议地化现，会化现为屠夫之形相吗？若化现，则必须行屠夫之行。若不行，则化现便无必要。若行屠夫之行，则佛亦将成为恶趣之罪行。此乃如此认为：行能杀能活之屠夫行并无相违，若不行不能杀不能活之屠夫，则与不可思议之意义相违，故行屠夫之行，因能杀能活故。 因此，为了以福德调伏而安置于善，乃不可思议之功德事业。 彼等一切也皆如此，以调伏之力故。 所谓开示世间之乘，即天与人之乘，所谓彼等乃是开示于前行利益众生之方式。 一切乃指无遗之上者。 如此乃是开示调伏之方法。 乃以调伏之力，配合每一所化众生之前世业缘与根器。 天与人之乘有三，即见、道、果。 见者，即庸俗之见、远见、与善见。 道有三，即行十善、舍十不善、修四梵住。 行十善者，即书写文字、供养、布施、听闻讲说、念诵等。 又或者，从身之门而言，舍弃不予取、行不净行、杀生等三者。从语之门而言，舍弃妄语、离间语、绮语、恶语等四者。从意之门而言，舍弃贪心、害心、邪见等三者。 四梵住即视独子之母
English
Many. If taming with speech, speech is inconceivable, showing in all languages. If taming with mind, mind is inconceivable. In short, since there are countless beings to be tamed, there are also countless tamers, and countless methods of taming, appearing pervasive in the ten directions. Furthermore, here is a slight clarification: Is that inconceivable one showing once to each individual being to be tamed? If each being to be tamed is shown a single tamer, it contradicts the six previous Thubpas. If not shown, does it contradict the inconceivable? It does not contradict, because one of the six Thubpas also possesses these inconceivable methods of taming. Then, if the body emanates inconceivably, does it emanate as the form of a butcher? If it emanates, it must perform the actions of a butcher. If it does not, then emanation is unnecessary. If it performs the actions of a butcher, then the Buddha also becomes involved in the sinful deeds of the lower realms. This is considered as follows: there is no contradiction in performing the actions of a butcher who can kill and revive. If there is no butcher who cannot kill and revive, it contradicts the meaning of inconceivable, so the actions of a butcher are performed because of the ability to kill and revive. Therefore, in order to tame with merit and place in virtue, it is the activity of inconceivable qualities. All of those are also like this, by the power of taming. What is meant by teaching the worldly vehicle is the vehicle of gods and humans, and those are the ways of showing how to benefit beings by going forward. All means nothing left above. Like this is showing the method of taming. It is by the power of taming, combining each being to be tamed with their past karma and capacity. The vehicle of gods and humans has three aspects: view, path, and result. The view is the ordinary view, the far-reaching view, and the view of virtue. There are three paths: practicing the ten virtues, abandoning the ten non-virtues, and meditating on the four abodes of Brahma. Practicing the ten virtues means writing letters, making offerings, giving alms, listening to teachings, reciting, and so on. Alternatively, from the perspective of the body, abandoning taking what is not given, engaging in unchaste conduct, and killing. From the perspective of speech, abandoning lying, slander, idle talk, and harsh words. From the perspective of the mind, abandoning covetousness, malice, and wrong views. The four abodes of Brahma are like a mother with an only child
Chinese
慈爱，以及能够交换我的快乐和他人的痛苦的慈悲，以及希望快乐遍布一切的喜悦，以及希望一切都平静的舍。结果是获得四禅等高尚境界的神的地位。正如从灰烬中说到的那样：从十不善中解脱，具备四无量心和四禅，圆满了天人和人的境界，功德之聚完全没有被遮蔽，善行之戒律从善良中产生，净化业的习气。如是说。接下来是过去乘的教导：声闻乘，指的是那些信仰较小的声闻，有三种。见解是：他们认为存在人我和法我。道路是四圣谛：苦谛被认为是可知的，集谛被认为是可断的，灭谛被认为是可实现的，道谛被认为是可依赖的。其中，苦和集二者确立了轮回的法，灭和道被认为是解脱的法。结果是：获得入流果、一来果、不来果和阿罗汉果。正如《幻化游舞》中所说：轮回、寂灭的法，苦、集、灭、道，因和果完全清净，入流、一来，不还、阿罗汉，是最高的勇猛。如是说。关于“嘎达嘎嘎萨尔瓦”：关于“天和人的乘”以及“所取和能取”以及“律藏和经藏”是否重复了三次的问题，并没有重复。因为律藏是乘的名称或类别。所取和能取是阐述乘的意义的方式。律藏和经藏是这部续部的伟大之处，或者说是进入此续部的阶梯，因此没有重复。独觉乘，指的是那些目标微细的独觉，有三种。见解是：存在人我，了悟到法界的一部分是无我的。道路有两种：外在的缘起和内在的缘起。外在的是：地界、水、火、风、空界、时间的变迁、种子、幼苗、树干、枝条、花朵和