Chinese
依靠特殊的方法，为了将乐空自显融入无造作的状态，宣说了自性大圆满六十四万部，这就是这句话的意思。而且，这与显示眷属的自性是不可分割的。它显现为自然形成的世间的形象，安住的方式是听法的姿势。分类来说，外眷属是执持天和人形象的无数众生，内眷属是空行母等拥有各种神通者，秘密眷属是无数的佛和菩萨等，无上眷属是显现为身和智慧的各种游舞。因此，因为是眷属，所以显现为不同的形象，因为是圆满，所以被持有超越世间的形象的不可思议的众生所围绕。如果是眷属，那什么是教法呢？金刚是不变的，任何时候都没有增减。例如，持金刚者不能被外道、魔、梵天和帝释天等所动摇和利用。不仅如此，声闻缘觉等也不能举起它。同样，这个珍贵的教法也不是颠倒的宗派和声闻缘觉等所能涉足的领域，任何人都不能增减和篡改它。心髓就像身体没有心髓就不能起作用一样。一般来说，在阿底瑜伽中，有诀窍部，在诀窍部中，有要害明点，在要害明点中，有无上秘密，在无上秘密中，有显示心髓之义。如果没有普贤六界，其他教法就不能让一个人同时解脱。庄严是指通过显示根、脉、明点等众多方便之门，而区别于其他阿底瑜伽。中心是指显现法性之义，眷属是指显示不可思议的诀窍之门。像这样的珍贵教法，被称为《普贤六界续》。导师以不可思议的意念，将法的类别用语言表达出来，对于具有清净信心的眷属们，导师以极其广阔的舌根，不分别法性。
English
Through special methods, in order to introduce the bliss-emptiness self-appearance into an unfabricated state, it is said that the Great Perfection of Naturalness, six hundred and forty thousand, was taught. This is the meaning of that phrase. Moreover, it is inseparable from showing the very nature of the retinue. It appears like the form of a naturally formed world, and the manner of dwelling is in the posture of listening to the Dharma. To differentiate, the outer retinue consists of countless beings holding the forms of gods and humans, the inner retinue consists of dakinis and others possessing various magical powers, the secret retinue consists of countless Buddhas and Bodhisattvas, and the unsurpassed retinue consists of various displays of body and wisdom. Therefore, because it is a retinue, it appears as different forms, and because it is perfect, it is surrounded by inconceivable beings holding forms that transcend the world. If it is a retinue, then what is the teaching? The vajra is unchanging, and there is no addition or subtraction at any time. For example, the one holding the vajra cannot be shaken or manipulated by outsiders, demons, Brahma, Indra, and so on. Moreover, even the Shravakas and Pratyekabuddhas cannot lift it. Similarly, this precious teaching is not the domain of inverted tenets and Shravakas and Pratyekabuddhas, and no one can add to, subtract from, or adulterate it. The essence is like the body being unable to function without the essence. Generally, in Ati Yoga, there is the category of instructions, in the category of instructions, there is the essential point of the bindu, in the essential point, there is the unsurpassed secret, and in the unsurpassed secret, there is the meaning of showing the essence. Without the Samantabhadra Six Spaces, other teachings cannot liberate a person all at once. The ornament refers to being distinguished from other Ati Yogas by showing many skillful means such as the roots, winds, and bindus. The center refers to the meaning of manifestly showing the nature of reality, and the retinue refers to showing the inconceivable doors of instructions. Such a precious teaching is called the "Tantra of the Samantabhadra Six Spaces." The teacher, with inconceivable intention, expresses the categories of Dharma in words, and for the retinues with pure faith, the teacher, with the extremely vast power of the tongue, does not discriminate the nature of reality.
Chinese
从何处而来的语无垢染的光芒，其颜色不可估量？白色等等，不由任何造作，而是自然显现之时，使眷属天人等等的相续完全清净。那么，又是什么样的因使之清净呢？由觉性的智慧自显现，使因——无明三毒得以清净，从而使果——身与智慧得以增长。一切的过去、未来、现在皆安住于此。身即是法身、报身、化身。事业是：法身的事业四种，报身的事业四种，化身的事业四种，总共是身的事业十二种。其中，法身的事业四种是：法身的导师，祜主普贤王如来，未曾做过一丝一毫的善根，便证得了圆满正等觉的果位。他证悟到一切法超越名言的境界，自然显现，安住于法身无有戏论的境界中。没有任何作为，在平等性无二的状态中，由于自身没有任何显现，向外散发了所知境，由于不净的因素，增长的风推动了显现，从极其洁白的光芒和非常洁白的光芒中，显现为天界的形象。其形态从非常金黄的光芒中，显现为非天界的处所。其根本从非常红色的光芒中，显现为人类的处所。其嬉戏从非常绿色的光芒中，显现为旁生道的处所。其庄严从深蓝色的光芒中，显现为饿鬼道的处所。其显现从各种颜色的光芒中，显现为地狱道的处所。这是法身外在的事业，从将非彼执为彼的错觉中，显现为天、人、非天、旁生、饿鬼、地狱，这是法身外在的事业。那么，这又是如何成为事业的呢？由法身所作，且不离法身本身。这些皆从法而生，显现为身，这被称为法身的事业。如此作为有什么必要呢？在化身时期，为了调伏众生的刹土尚未空尽的必要。法身内在的事业是：法身未曾成就任何事物，却能使报身具有庄严和色彩。
English
From where does the stainless light of speech come, its colors immeasurable? White and so on, not made by anyone, but naturally arising, it completely purifies the lineage of beings such as gods and humans. What is the cause that purifies it? The wisdom of awareness arises as self-appearance, purifying the three poisons of ignorance, so that the fruit, body and wisdom, may increase. All past, future, and present abide therein. The bodies are the Dharmakaya, Sambhogakaya, and Nirmanakaya. The activities are: four activities of the Dharmakaya, four of the Sambhogakaya, four of the Nirmanakaya, making twelve activities of the body in total. Among these, the four activities of the Dharmakaya are: The teacher of the Dharmakaya, glorious Samantabhadra, without having done even a speck of virtue, attained the fruit of perfect enlightenment. He realized that all dharmas are beyond names, arising naturally in his mind, and abiding in the non-dual state of the Dharmakaya. Without any action, in the state of equality and non-duality, because nothing appears to him, the knowable is scattered outwards. Due to impure causes, the increasing wind propels the elements, and from the intensely white radiance and the exceedingly white radiance, the form of the god realm appears. Its aspect, from the intensely yellow radiance, appears as the realm of the Asuras. Its root, from the intensely red radiance, appears as the realm of humans. Its play, from the intensely green radiance, appears as the realm of animals. Its adornment, from the deep blue radiance, appears as the realm of pretas. Its appearance, from the radiance of various colors, appears as the realm of hells. This is the external activity of the Dharmakaya, arising from the illusion of grasping what is not as what it is, manifesting as gods, humans, asuras, animals, pretas, and hells. This is the external activity of the Dharmakaya. How does this become an activity? It is done by the Dharmakaya and does not go beyond the Dharmakaya itself. These arise from the Dharma and appear as the body, which is called the activity of the Dharmakaya. What is the need for such activity? In the time of the Nirmanakaya, there is a need because the fields for taming beings are not yet exhausted. The inner activity of the Dharmakaya is: The Dharmakaya has not accomplished anything, yet it enables the Sambhogakaya to have ornaments and colors.
Chinese
显现是这样的：例如，就像从天空的自性中未成立而显现出各种云和水汽一样。虽然不显现身相和手相，但以形相或图案显现于报身圆满的刹土中。以报身的庄严和颜色来显明，这是内在的事业。也就是从光明的神变中，于中央显现出毗卢遮那佛的身庄严和颜色、座床和坐姿、身色和手印所成就的刹土。那么，这是从什么因产生的呢？是从愚痴的根本未生起而产生的。从颜色的神变中，于东方显现出金刚不动佛的身庄严和颜色等刹土，这是从嗔恨的根本未生起而产生的。从庄严的神变中，于南方显现出宝生佛的身庄严和颜色等刹土，这是从我慢的根本未生起而产生的。又从游舞的神变中，于西方显现出无量光佛的身庄严和颜色等刹土，这是从贪欲的根本未生起而产生的。又从显现的神变中，于北方显现出不空成就佛的身庄严和颜色、身色和手印、座床和坐姿等，这是从什么因产生的呢？是从嫉妒的根本未生起而产生的。这是法身内的事业，从自性无有差别而显现。如来、金刚、珍宝、莲花和事业等部的事业，是法身内的事业。那么，这如何成为事业呢？是法身自己所作，且未超出法身。又是法身的秘密事业，法身的想法在任何地方都没有，从无生等各种各样的心中显现出各种各样的游舞，这是从外在显现各种各样的事业，从而显现出无分别的法身。那仅仅是从自性心中显现出明亮的报身。对于各种各样的心之意乐变化，显现出作为事业的化身，这是法身的秘密事业。那么，这是从什么因产生的呢？是从自性无为，以意义的力量加持而产生的。
English
The manifestation is like this: For example, just as various clouds and vapors appear from the unestablished nature of the sky. Although the form of the body and hands do not appear, they appear in the pure lands of the Sambhogakaya with forms or patterns. By clarifying with the ornaments and colors of the Sambhogakaya, this is the inner activity. That is, from the magical display of light, in the center, the body ornaments and colors, throne and posture, body color and hand gestures of Vairochana Buddha are manifested in the realm that has been accomplished. So, from what cause does this arise? It arises from the unoriginated root of ignorance. From the magical display of color, in the east, the body ornaments and colors, etc., of Vajra Akshobhya Buddha are manifested in the realm, which arises from the unoriginated root of anger. From the magical display of ornaments, in the south, the body ornaments and colors, etc., of Ratnasambhava Buddha are manifested in the realm, which arises from the unoriginated root of pride. Again, from the magical display of play, in the west, the body ornaments and colors, etc., of Amitabha Buddha are manifested in the realm, which arises from the unoriginated root of desire. Again, from the magical display of manifestation, in the north, the body ornaments and colors, body color and hand gestures of Amoghasiddhi Buddha are manifested in the throne and posture, etc., which arises from what cause? It arises from the unoriginated root of jealousy. This is the activity within the Dharmakaya, arising from the illusion of non-difference in nature. The activities of the Tathagata, Vajra, Ratna, Padma, and Karma families, etc., are the activities within the Dharmakaya. So, how does this become an activity? It is done by the Dharmakaya itself, and it does not go beyond the Dharmakaya. Again, the secret activity of the Dharmakaya is that the Dharmakaya's thought is nowhere, and various plays of mind, such as non-arising, are manifested in various ways. This is from the external manifestation of various activities, thereby manifesting the non-dual Dharmakaya. That is, from the nature of mind alone, the clear Sambhogakaya is manifested. For various changes in the mind's inclinations, the Nirmanakaya is manifested as an activity. This is the secret activity of the Dharmakaya. So, from what cause does this arise? It arises from the effortless nature, blessed by the power of meaning.
Chinese
从地而生。那成就什么呢？法身所作，不离法身本身。又如心部经文所说：“入于身之光，享于语之芒。”法身之实性事业，乃是时时安住于明觉之显现中，仅是提及法身之名，就说能令未退转之具信调伏者，清净无量劫之罪业。仅是见到对法身进行供养和赞颂，就令此人行于不可思议之法界。对于那些知晓法身即是自心之人，能令明觉之义在相续中生起。那又是从什么因产生的呢？乃是依照明觉之要点，而解脱那些具有信心的众生。那成就什么呢？不离自性之意，那也不离法身。报身之四种事业是：其外在事业是，身见不可穷尽，无有前后，面面俱到，令调伏者生起信心，安置于密咒道中。此身也非具有相好，仅是见到此身之一面，就令超越三界。从身之面门，舌之根源，显现自生之六字，清净六道之生处。这些都是报身之外在事业。那又是从什么因产生的呢？乃是最初发心于无上菩提心之前。成就什么呢？依赖于见身之功德而成佛。又是报身之内在事业是：报身之导师，从其心间，放射出无数亿万之光芒，照亮无数佛土，并劝请每一佛土之化身，以利益众生之事而行，此乃内在事业。那又是从什么因产生的呢？乃是圆满成佛之智慧功德所生。那为何要成就呢？乃是自性之大悲力
English
It arises from the earth. What does that accomplish? What is done by the Dharmakaya does not go beyond the Dharmakaya itself. Moreover, as stated in the scriptures of the Mind Section: "Entering the light of the body and enjoying the rays of speech." The activity of the very nature of the Dharmakaya is that it constantly abides without straying from the appearance of manifest awareness. Just by mentioning the name of the Dharmakaya, it is said that it purifies the immeasurable sins of those who are to be tamed, who have faith and have not turned back. Just by seeing the offering and praise to it, it causes that person to engage in the inconceivable realm of Dharma. For those who know that it is their own mind, it causes the meaning of manifest awareness to arise in their being. From what cause does that arise? It liberates those beings who have faith by relying on the key point of manifest awareness. What does that accomplish? Because it does not stray from the intention of its own nature, it does not go beyond the Dharmakaya. The four activities of the Sambhogakaya are: Its outer activity is that the sight of the body cannot be exhausted, without front or back, faces in all directions, causing those to be tamed to generate faith and placing them on the path of secret mantra. That body is also without characteristics. Just by seeing one aspect of that body, it causes one to transcend the three realms. From the door of the face of the body, from the power of the tongue, emanate the six self-arisen syllables, purifying the birthplaces of the six realms. These are the outer activities of the Sambhogakaya. From what cause does that arise? It arises from the initial generation of the mind of supreme enlightenment. What does it accomplish? It attains Buddhahood by relying on the qualities of seeing the body. Again, the inner activity of the Sambhogakaya is: From the heart of the teacher of the Sambhogakaya, countless billions of rays of light emanate, illuminating countless Buddhafields, and urging the emanations in each of those Buddhafields to act for the benefit of sentient beings. This is the inner activity. From what cause does that arise? It arises from the perfection of the qualities of the wisdom of Buddhahood. Why does it accomplish that? It is the unceasing power of compassion of its own nature.