Chinese
这是对殊胜意义差别的解说。即使是下等的眷属们，也能因为充分理解广博的理由，仅凭言辞表达，就能体验并证悟密咒的意义。第五十一章的解释到此结束。 然后，秘密主所说的“以彼”等等。在刚说完第五支之后，为了紧接着显示第六支，召唤集结者并赐予教诲。以这第六支的结尾来圆满，证悟见地、禅定之修持、进入之方便、其他教义之意义的阐释是：通过将暂时之义与最终之果相结合来成就名称，通过分类，被阐述为六十一。其中，首先，四种证悟是什么呢？“自性、生处、权势结合，以及对确定的理解。”意思是，如果观察所有法之自性，没有不生的自性，如果思考，一切都显现为不灭，这本身就是真理，如所说，在无差别中，无有、因、假立、执着、成就显现为可观察或可遵循的基础，因此证悟到因是唯一的。文字的道理是：一切法都是产生身、语、意、果的门径。以阿（藏文，梵文天城体，A，汉语字面意思）代表语，以阿（藏文，梵文天城体，A，汉语字面意思）、欧（藏文，梵文天城体，O，汉语字面意思）、嗡（藏文，梵文天城体，AUM，汉语字面意思）代表身语意，以阿（藏文，梵文天城体，A，汉语字面意思）代表业，所有自性之法，都远离自心之因缘，因此在任何特征中都不生，显明的语。它不是短暂的空性，而是显明为智慧，因此法界与智慧无二的法身是二字之理。这些也是不需寻找五种智慧，自然产生的伟大智慧，意嗡（藏文，梵文天城体，AUM，汉语字面意思）字圆满之理中成佛，在觉性中显明。通过加持来证悟是：通过证悟的力量，不由自主地将意义结合起来。例如，就像用茜草能将白色棉布染成红色，用蓝靛能染成蓝色一样。三界自证清净的棉布本来就是。用两种阐述的证悟之象征，使自证显现为身、智慧、果之颜色的油是涂抹。觉性在自身中显现是加持。然而，将非有转变为有是不存在的。显而易见地证悟。
English
This is the explanation of the supreme distinctions of meaning. Even inferior retinues, through fully understanding the extensive reasoning, can, by merely expressing the meaning in words, experience and realize the meaning of the secret mantra. The explanation of the fifty-first chapter concludes here. Then, what the Lord of Secrets said, "By that," and so on. Immediately after explaining the fifth branch, in order to show the sixth branch in succession, the compiler was summoned and given instructions. The explanation of the means of entering into realization, view, meditation practice, and other teachings, which is completed by this last of the six branches, is: the name is accomplished by combining the temporary meaning with the ultimate result, and by differentiation, it is explained as sixty-one. Among these, first, what are the four kinds of realization? "Nature, source of arising, union of power, and comprehension of certainty." It means that if one examines the nature of all dharmas, there is no unborn nature; if one contemplates, everything appears as unceasing; this itself is the truth. As it is said, in non-duality, there is no absence, cause, imputation, attachment, or accomplishment appearing as the basis for observation or conduct, therefore, one realizes that the cause is one. The principle of letters is: all dharmas are the gateway through which body, speech, mind, and fruit arise. Speech is represented by A（Tibetan, Devanagari Sanskrit, A, Literal Chinese meaning）, body, speech, and mind are represented by A（Tibetan, Devanagari Sanskrit, A, Literal Chinese meaning）, O（Tibetan, Devanagari Sanskrit, O, Literal Chinese meaning）, and AUM（Tibetan, Devanagari Sanskrit, AUM, Literal Chinese meaning）, action is represented by A（Tibetan, Devanagari Sanskrit, A, Literal Chinese meaning）, and all dharmas of nature are free from the causes and conditions of one's own mind, therefore, they are not born in any characteristic, and the clear speech. It is not a temporary emptiness, but is clear as wisdom, therefore, the dharmakaya, in which the realm of reality and wisdom are non-dual, is the principle of the two letters. These are also the great wisdom that arises spontaneously without seeking the five wisdoms, and enlightenment in the principle of the complete letter AUM（Tibetan, Devanagari Sanskrit, AUM, Literal Chinese meaning） of mind is clear in awareness. Realization through blessing is: through the power of realization, one involuntarily combines the meanings. For example, just as madder root has the power to turn white cotton cloth into red, and indigo has the power to turn it into blue. The self-awareness of the three realms, the pure cotton cloth, is originally so. The oil that makes self-awareness appear as the color of body, wisdom, and fruit through the symbols of the two explained realizations is smearing. The arising of awareness in oneself is blessing. However, there is no transformation from non-being to being. To realize manifestly.
Chinese
再者，如是三者的结果是，诸法密咒即是那自生任运之义，以自之觉性现量证悟，亦非仅依于声音，执著于意义，而是获得不改变的确信。如是四者，应将彼真如于真实义上，安立为以智慧定见。这些仅仅是见解，即最初的四法。为了总和分别显示四种特征，知与入与果，以及任运成就之特征。所谓现量证悟之自性，即是自明觉性之特征见解。如是见解之义，以三摩地而入，行持修习随之而入，即三摩地与行持二者。如是努力双运之暖相，直至果之究竟道，转为持明。最后不寻而任运成就，无须造作之大果，即是四种特征。五或十瑜伽之因，见为缘，二者修习至究竟，果为任运成就道果。或者，这些是三瑜伽，知为基，入为道，大果之义。所需关联为何？所需关联，彼所需，彼需示。彼之随后，需行持。所谓追求之义，在此成为三瑜伽与道之所需关联。因知，缘入，果成，四种果之特征，前者关联于因，后者关联于果。前者转为方便，后者关联于从方便生起。因此，五和十瑜伽也随之相应。这些的需要是，各自以条件支分而必须接受。其中，示现是言说，其中有能说和所说。所说是续部的意义，道次第和三瑜伽的次第次第地了解。能说是以缘起词语和文字来表示和获得。此处所说的需要是特殊的需要，即必须表示所说。在这些之后，通过修行，从那可行之处直至完成，是需要的需要，即是应该修行的。
English
Furthermore, the result of these three is that all phenomena, the secret mantra, are the meaning of self-arisen spontaneity. Realizing it directly with one's own awareness is not merely relying on sound and grasping at meaning, but gaining unwavering certainty that one has understood it. Thus, with these four, one should establish that suchness is definitely seen as the true meaning with wisdom. These are merely views, that is, the first fourfold set. In order to show the four characteristics in general and in particular: Knowing, entering, result, and the characteristic of spontaneous accomplishment. The nature of manifest realization is the view of the characteristic of self-luminous awareness. Entering into the meaning of such a view through samadhi, and following through with conduct and meditation, that is, both samadhi and conduct. The warmth sign of such diligent union, until the end of the path of the result, transforms into a vidyadhara. Finally, the great fruit that is spontaneously accomplished without seeking, and without needing to be created, is the four characteristics. The cause of five or ten yogas is seeing as the condition, the two are cultivated to the end, the result is spontaneous accomplishment, the path of the result. Or, these are the three yogas, knowing is the basis, entering is the path, the meaning of the great fruit. What is the necessary connection? The necessary connection, that which is needed, that needs to be shown. Following that, one needs to act. The meaning of striving here becomes the necessary connection of the three yogas and the path. The four characteristics of the result of cause, knowing, condition, entering, and result accomplished, the former is related to the cause, and the latter is related to the result. The former becomes the means, and the latter is related to arising from the means. Therefore, the five and ten yogas also correspond accordingly. The need for these is that each must be accepted with conditional branches. Among them, showing is speaking, in which there is the speaker and the spoken. The spoken is the meaning of the continuum, the stages of the path, and the stages of the three yogas are to be understood step by step. The speaker is represented and obtained by conditional words and letters. The need stated here is a special need, that is, the spoken must be represented. After these, by practicing, from what is feasible until completion, is the need of needs, that is, it is what should be practiced.
Chinese
如是三四之数。 入之支分有四：少闻、串习、定转变。 如是总的学处十法，若次第摄集，则知方便乘之正法无谬而听闻之学处十法，依赖于听闻故，最初珍重之；由听闻之门领会意义而证悟；于证悟作瑜伽而串习；由串习而堪能故，不转变果决定获得也。此为四四之数。彼之譬如入坛城之支分有四：开、见、入、得。 如是听闻之智慧眼清净，譬如开眼一般。以听思而获得意义之把握，是见密咒之三种坛城也。譬如见外境一般。于证悟之义作瑜伽，是入三种坛城，譬如入坛城一般。如是入已，由精进而下地未压伏，上地获得，果成就，譬如于坛城中获得灌顶一般。如是为四五之数。少闻与开路、见二者，彼等是道之漏失最初五者。第二见三、修四者，最终合于道中。讲说亦相同。心入且生之支分四者为何？彼寻、彼得、入、现前。 如是最初唯以趋近之语，以密咒开眼之势寻义，由寻而得密咒之把握，见真实，为令彼义熟悉故而入，由串习故而现前也。如是为四六之数。亲近修持之四种相为：亲近、近亲近、修持与成就。 如是最初为寻道之亲近。证悟是近亲近。修习是修持。最终完成是修持大成就。于下部之嘛哈瑜伽自在中，知平等之义是亲近。修习是近亲近。见修二者无别而成就，是修持。彼等堪能而现前，是大修持，是为四七之数。与体性相合之又成就四者为：如是平等变，瑜伽士处，任运成就堪能也。如是宣说。
English
Thus, there are three sets of four. The limbs of entering are four: little hearing, familiarization, and definite transformation. Thus, in general, even the ten aspects of learning, if summarized in order, are that knowing the ten aspects of hearing without error in the teachings of the Vehicle of Means depends on hearing, so it is cherished at first; understanding the meaning through the door of hearing and realizing it; practicing yoga on realization and becoming familiar; and because of familiarity, being able to definitely obtain the unchanging result. This is the fourth set of four. Its example is the four limbs of entering the mandala: opening, seeing, entering, and obtaining. Thus, the eye of wisdom of hearing is clear, like opening the eyes. Obtaining the grasp of meaning through hearing and thinking is seeing the three types of mandalas of secret mantra. It is like seeing an external object. Practicing yoga on the meaning of realization is entering the three mandalas, like being placed in a mandala. Having entered in this way, by striving, not suppressing the lower ground and obtaining the upper ground, the result is accomplished, like obtaining empowerment in the mandala. Thus, it is the fifth set of four. Little hearing and opening the path, the two visions, those are the first five leaks of the path. The second, the three visions and the four meditations, are ultimately combined into the path. The explanation is also the same. What are the four limbs of the mind entering and arising? Seeking it, finding it, entering, and manifestation. Thus, at first, with the word of approaching only, seeking the meaning with the power of opening the eyes of secret mantra; by seeking, obtaining the grasp of secret mantra and seeing the truth; entering in order to become familiar with that meaning; and manifesting through familiarization. Thus, it is the sixth set of four. The four aspects of approach and accomplishment are: approaching, near approaching, accomplishing, and succeeding. Thus, at first, it is the approaching of seeking the path. Realization is near approaching. Meditation is accomplishing. Ultimately completing is the great accomplishment of accomplishing. In the empowerment of the lower Maha Yoga, knowing the meaning of equality is approaching. Meditation is near approaching. Achieving non-duality of view and meditation is accomplishing. Making those able and manifesting is great accomplishing, which is the seventh set of four. The four accomplishments that are combined with characteristics are: Thus, equality transforms, in the yogi's place, spontaneous accomplishment is also possible. Thus, it is explained.