English
This is the extraordinary secret path of the Great Perfection of Naturalness, taught in the Great Self-Arisen Awareness Tantra. Some similarities to the previously mentioned realms, known in common mantra, are indicated by phrases such as "Elsewhere." That is, elsewhere, in the realm of Great Bliss that travels in the sky, and in the realm known as traveling on the ground, in the clear light of meaning, the co-emergent Ḍākinīs who have received empowerment, and the realm-born mothers who travel in the twenty-four great places, and so forth, in the company of heroes and yoginīs, and in the ranks of vidyādharas who share the same fortune, in order to practice the remainder of the path, those who hold awareness, the vajra vehicle's lamas, reside excellently and practice the great view and conduct of mantra. These appearances are only seen by those who have actualized the seed of self-appearing virtue and those mantra siddhas who have perfected the profound practice of generation and completion stages. One should not think of them with biased, self-serving thoughts of conceptualization. The distinctions of the emanations that tame beings are indicated by phrases such as "That very nature." That is, from the state of that very nature, the Buddhas of perfect enjoyment, with the light rays of clouds of letters shining forth, the supreme form of the emanation that tames the world, in the appearances of beings to be tamed in the six realms, following the different expressions of their respective names, the tamer, the wise person, emanates as the six Thubpas, in the ten directions, boundless, infinite, three thousand worlds, equal to as many great thousands of worlds, and performs the inconceivable benefit of beings through the four ways of taming. Among these, the taming through the merit of the body is the twelve great deeds of the body, as stated in the Agama Sutra, which is only a brief summary of the source of the Perfection of Wisdom. The activity of speech is the teachings of the sixty-four branches of melodious sound, whether appearing as the three vehicles, one vehicle, or many vehicles, all follow the perceptions of beings, becoming the antidote to the afflictions of sentient beings, this is its intention. As it appears to be taught in the scriptures, although it appears as eighty-four thousand gates of Dharma, it is not the self-character of sound and words, but through the power of blessing, it appears in accordance with the element of sentient beings and the discernment of matter. Thereupon, the branch
Chinese
六十四者，出自《幻化网续》。所说是词句善妙，梵音是六支之义，如《二万颂》所说，以秘密不可思议的方式宣说。如经中所述，为了示现众生界的善根，故而柔和；为了在现世中体验安乐，故而温和；为了意义美好，故而悦意；为了文字优美，故而适意；为了从超脱世间的无上之境而出，故而清净；为了远离烦恼习气的种子，故而无垢；为了词句广为人知，故而极为明晰；为了摧毁所有外道恶慧之见，具备力量功德，故而悦耳动听；为了具备必定成就的修行，故而值得倾听；为了不被所有他方论敌所胜，故而不可摧毁；为了使一切清净，故而美妙；为了是对治贪欲等烦恼，故而调伏；为了安立学处的方法简易，故而不粗暴；为了如实宣说解脱之法，故而不粗野；为了宣说三乘之调伏，故而善于调伏；为了成为散乱的对治，故而悦耳；为了生起禅定，故而使身心舒畅；为了生起胜观之喜悦，故而使心舒畅；为了断除疑惑，故而使心欢喜；为了消除邪见和不定见，故而生起喜乐；为了修行没有后悔，故而完全没有痛苦；为了是闻所生圆满的所依，故而应当了知一切；为了是思所生智慧圆满的所依，故而应当辨别；为了导师以无与伦比的方式说法，故而极为明了；为了获得自己的利益而感到欢喜；为了未获得自己利益者不应感到欢喜，故而应当感到欢喜；为了如实宣说不可思议之法，故而普知一切。
English
The sixty-four are from the Mayajala Tantra. What is said is that the words and phrases are excellent, and the Brahma's voice is the meaning of the six limbs, as stated in the Twenty Thousand Verses. It teaches in an inconceivable and secret way. As explained by the Teacher, in order to show the roots of virtue in the realm of sentient beings, it is gentle. In order to experience happiness in this life, it is mild. In order to have good meaning, it is pleasing. In order to have good letters, it is agreeable. In order to come from the unsurpassed state beyond the world, it is pure. In order to be free from all the seeds of latent defilements, it is immaculate. In order to have words and letters that are well-known, it is very clear. In order to destroy the views of all the evil-minded heretics, it is melodious and pleasant because it possesses the power of virtue. In order to have definite accomplishment, it is worthy of listening. In order not to be defeated by all opponents, it is indestructible. In order to purify everything, it is beautiful. In order to be an antidote to attachment and other afflictions, it is subdued. In order to have an easy way to establish precepts, it is not harsh. In order to truly show the way to liberation, it is not rude. In order to show the discipline of all three vehicles, it is well-disciplined. In order to be an antidote to distraction, it is pleasing to the ear. In order to generate samadhi, it makes the body relaxed. In order to generate the joy of insight, it makes the mind relaxed. In order to cut off doubts, it makes the heart happy. In order to eliminate wrong and uncertain views, it generates joy and happiness. In order to have no regret in practice, it is completely without suffering. In order to be the basis of perfect hearing, it should be known by all. In order to be the basis of perfect wisdom from thinking, it should be distinguished. In order for the teacher to teach the Dharma in an incomparable way, it is very clear. In order to rejoice in obtaining one's own benefit. In order for those who have not obtained their own benefit should not rejoice, it should be rejoiced. In order to truly teach the inconceivable Dharmas, it is all-knowing.
Chinese
为了正确地显示不可思议的诸法，所以是能辨别的；因为不违背正量，所以是理智；为了向应调伏者显示如何调伏，所以是相关的；因为不说无意义的话，所以没有重复的过失；为了使所有外道群体恐惧，所以具有狮子吼的力量；因为言辞非常广博，所以具有象的声音；因为非常深奥，所以具有龙的音调；因为值得接受，所以具有马王的声音；因为非常悦耳，所以具有乾闼婆的歌声；因为说了两种锐利，所以具有迦陵频伽的声音；因为传得很远，所以具有梵天的声音；因为在所有成就之前出现，所以具有命命鸟的声音；因为不是可以超越的，所以像天帝的声音一样悦耳；因为在完全战胜魔和反对者之前出现，所以具有鼓声；因为赞扬不会带来任何烦恼，所以不会自满；因为贬低不会感到沮丧，所以不会自卑；因为跟随所有语音的特征，如优美的梵语等，并且没有通过贬低来说话，所以没有偏颇；因为使应调伏者的行为在任何时候都接近，所以没有不完整；因为不依赖于获得和尊敬，所以不会沮丧；因为远离胆怯，所以不会软弱；因为没有出生，所以非常高兴；因为精通所有知识领域，所以是普遍的；因为圆满地完成了所有众生的利益，所以没有止境；因为没有中断，所以行为是连续的；因为以各种方式接近，所以是表达；因为语音以多种形式存在，所以使所有声音都圆满；因为从一个到多个的辨别接近，所以使所有感官都满足；因为按照承诺去做，所以不欺骗；因为在获得时完全结合，所以不会改变；因为表达缓慢而连贯，所以没有犹豫；因为听到他的话，无论远近都一样
English
In order to correctly show the inconceivable dharmas, it is discernible; because it does not contradict valid measure, it is logical; in order to show disciples how to be tamed, it is relevant; because it does not speak meaningless words, it has no fault of repetition; in order to make all groups of non-Buddhists afraid, it has the power of a lion's roar; because the speech is very extensive, it has the sound of an elephant; because it is very profound, it has the tone of a dragon; because it is worthy of acceptance, it has the sound of a horse king; because it is very pleasant to hear, it has the song of a Gandharva; because it speaks of two kinds of sharpness, it has the sound of a Kalaviṅka; because it is heard far away, it has the sound of Brahma; because it precedes all accomplishments, it has the sound of a Jīvaṃjīvaka bird; because it is not something to be surpassed, it is as pleasant as the voice of the lord of the gods; because it precedes complete victory over all demons and opponents, it has the sound of a drum; because praise does not bring any afflictions, it is not conceited; because disparagement does not cause discouragement, it is not humble; because it follows all the characteristics of speech, such as excellent Sanskrit, and does not speak by disparaging, it is without bias; because it makes the actions of those to be tamed close at all times, it is without incompleteness; because it does not rely on gain and respect, it is not discouraged; because it is free from timidity, it is not weak; because it is unborn, it is very joyful; because it is skilled in all fields of knowledge, it is pervasive; because it perfectly accomplishes the benefit of all sentient beings, it is without limit; because it is without interruption, its actions are continuous; because it approaches in various ways, it is expressive; because the voice exists in many forms, it perfects all sounds; because the discernment from one to many is close, it satisfies all senses; because it acts according to its vows, it does not deceive; because it is fully integrated at the time of attainment, it does not change; because the expression is slow and coherent, it is without hesitation; because hearing his words, whether far or near, is the same
Chinese
被称为那（Na）等，为了将世间的一切事物转化为譬喻之法，以一切方式具备殊胜，即六十四语支。心的调伏是了知并照见三时，对此，过去时也不分别执着于已逝或未逝，脱离三时之名，在无时之时的自性原始状态中，普贤王如来了知他人的心续。同样，以大神通之眼和耳等六种神通，没有超越时间的。正如所说：五根若转变，一切义皆入，以一切，生出百千十二功德。如是宣说。事业的调伏是：在世间的一切界中，种种的身和刹土，一切都是心，同样一切都是面容，一切语的秘密不可思议。也就是身语意真实地成办利益，事业则真实和间接地成办一切。如此，从离戏论之界中，为了所化众生而显现的殊胜化身，以观待法性的如所有智和观待法相的如量智这二智，解脱所化众生的相续，示现寂灭的见解和未曾习染的无边法理。从那之中，又以“化身显现之理，从那之中”等来阐述，从那之中，化身和自生的形态无法言说穷尽，在六道众生的处所种类中，调伏天众的是梵天和帝释天、善生等，对人是声闻、缘觉、菩萨、转轮王等，同样对非天是善索，对鸟类是木马和孔雀王显现为金色等，以及食肉者等，为了野兽而示现狮子王本尊，以及夏拉巴（Śarabha）和昆扎（Kunda）等。总之，无论是地狱还是饿鬼等任何一道众生，都化现为调伏他们的形象，对于利益有情之事，从未有过懈怠。这是在六道世界的各个刹土中，各自的业和习气，善恶因果所致，处所种类安乐痛苦高低等。
English
It is known as Na, etc. In order to transform all worldly matters into the Dharma of metaphors, it is supremely endowed in every way, namely the sixty-four branches of speech. The taming of the mind is to know and see the three times. Regarding this, the past is not separately conceptualized as past or not yet come, free from the designation of the three times. In the timeless time, in the primordial state of self-nature, Samantabhadra knows the minds of others. Similarly, the six abhijñās, such as the great miraculous eye and ear, are without passing from time. As it is said: When the five faculties are transformed, all meanings are entered, and through all, twelve hundred qualities arise. Thus it is taught. The taming through activity is: in all realms of the world, the various bodies and fields are all mind, likewise all are faces, and all secrets of speech are inconceivable. That is, body, speech, and mind accomplish benefit directly, and activity accomplishes all both directly and indirectly. Thus, from the realm of freedom from elaboration, the supreme Nirmāṇakāyas that appear for the sake of those to be tamed, liberate the minds of those to be tamed through the wisdom that sees reality as it is in relation to the nature of phenomena and the wisdom that sees reality as it appears in relation to phenomena, and reveal the view of peace and the boundless Dharma principles that are unfamiliar to the understanding. From that, the manner in which emanations arise is explained by "from that" and so forth. From that, the forms of emanation and self-arising cannot be fully expressed. Among the abodes and kinds of the six classes of beings, those who tame the gods are Brahma, Indra, Surbhadra, etc.; for humans, it is Śrāvakas, Pratyekabuddhas, Bodhisattvas, Cakravartins, etc.; similarly, for Asuras, it is Veroca; for birds, it is wooden horses and peacock kings appearing as golden, etc., as well as flesh-eaters, etc.; for the sake of wild animals, the lion king is shown as the Yidam, as well as Śarabha and Kunda, etc. In short, no matter which being, whether hell-being or preta, etc., they emanate into the form that tames them, and they never neglect the benefit of sentient beings. This is in the various realms of the six worlds, due to their respective karma and habitual tendencies, the causes and effects of virtue and non-virtue, the kinds of places, happiness and suffering, high and low, etc.