Chinese
第六，解释为用能看见一切显现的眼睛的方式。依靠《入于自解脱之续·狮子圆满功德》十三章，阐述了见解之界生起；依靠《宝饰庄严》十四章，阐述了进入瑜伽士的道轨。第七，因为具备忆念的根本心要，所以解释为无论做什么都不会有阻碍的方式。第八，依靠智者仪轨之续《吉祥黑怒母续》第一百零八品，阐述了断除认为对教法有害的念头。例如，如同一个村庄里，一户好人家做了防护措施，盗贼就找不到机会一样。因此，确立这八个的理由是：如果缺少根本续二者，就如同树木的根腐烂了，不可能生出枝干一样。如果缺少解释续母子二者，就如同没有叶子，不可能开花一样。如果缺少支分之因二者，就如同没有手臂的人攀登岩石，也会在没有道路的地方自己掉下来一样。如果缺少入于自解脱之续二者，就如同没有心的人无法为他人成办利益一样。如果缺少经论明晰之续二者，就如同没有花朵，果实就不会按时成熟一样。如果缺少诀窍续部四者，就如同没有果实，耕作就会徒劳无益一样。如果缺少意之自住续三者，就如同没有眼睛的人，连工作都不知道，无法进入城市一样。如果缺少智者仪轨之因，就如同没有做防护措施的家，财物就会被盗贼偷走一样。这样，如果缺少这八者，就不能圆满一个教法的条件，所以确定是八个，而且八个是合理的，多了就没有必要了。其中，扎巴（ཟུག་པ་）解释为如同树根，意指根是心的聚集。解释是广大的，解释为如同树叶，意指书写词句意义。支分的集合解释为如同树干，意指明空无二。经论明晰解释为如同明镜，意指执持明灯的自性，并且可以显现地指示。诀窍的成熟解释为如同果实，意指将三身作为道用。意之自住是证悟解脱道的方法
English
Sixth, it is explained as the way of seeing all appearances with the eye. Relying on the thirteen chapters of the Tantra of Entering into Self-Liberation: The Lion's Perfected Skill, it is shown that the sphere of view arises; relying on the fourteenth chapter of The Jewel-like Arrangement, it is shown that one enters the path of a yogi. Seventh, because it possesses the essential core of mindfulness, it is explained as the way of being unimpeded in whatever one does. Eighth, relying on the one hundred and eighth chapter of the Tantra of the Wise Rituals: The Tantra of the Wrathful Black Mother, it is shown that the thought that harms the teachings is eradicated. For example, it is said that just as in a village, a good family makes a defense, thieves cannot find an opportunity. Therefore, the reason for establishing these eight is: if the two root tantras are missing, it is like a tree whose roots are rotten, and branches cannot grow. If the two explanatory tantras, mother and son, are missing, it is like having no leaves, so flowers cannot come. If the two causes of the limbs are missing, it is like a person without limbs climbing a rock, and falling down where there is no path. If the two tantras of Entering into Self-Liberation are missing, it is like a body without a heart that cannot benefit others. If the two tantras of clear scripture and reasoning are missing, it is like having no flowers, so the fruit will not ripen in time. If the four classes of instruction tantras are missing, it is like having no fruit, so farming will be in vain. If the three tantras of the self-abiding intention are missing, it is like a person without eyes who does not know his work and cannot enter the city. If the cause of the wise rituals is missing, it is like a house without a defense, and wealth will be stolen by thieves. Thus, if these eight are missing, the conditions for a single teaching are not complete, so it is certain that there are eight, and eight is reasonable, and more is not necessary. Among them, Zugpa is explained as like a root, referring to the root as the gathering of the mind. Explanation is vast, explained as like leaves, referring to writing down the meaning of words. The collection of limbs is explained as like a trunk, referring to the non-duality of space and awareness. Scripture and reasoning are explained as like a mirror, referring to holding the self-nature of the lamp and being able to show it manifestly. The ripening of instructions is explained as like fruit, referring to making the three kayas the path. The self-abiding intention is the method of seeing the path of liberation.
Chinese
如是说，意在将果转化为道。进入自解脱，如说唤醒觉知之路，如勇士般具备勇气。意在介绍灯。如说智者如军队般圆满，意在守护教法，使其长久住世。这些的果实是根，如是说。法的根聚集于心，心的根是空性，无有执着。相续是，执持它，则与心相遇。系缚它，则禅定安住于自身。获得它，则所诠释的究竟义显现于心。讲述它，则共同获得殊胜成就。修持它，则轮回得以清净。亲近它，则能享用暂时的智慧。诀窍的戏论，言辞的诀窍流于言辞，而意义并不真正到达自身。精要汇集的意义诀窍，不依赖言辞而证悟成佛。诀窍是，心依赖所诠释之物，从而在心中生起无法诠释的意义。讲述的言辞是，依赖言辞的戏论，从而象征无戏论意义的智慧。意旨是，对于超越时间界限的智慧没有间隔。那也安住于自身，因此没有从安住中产生。圣言是，不改变，并且对教法生起信心。理智是，依赖它的意义，从而以理智到达佛的境界。清晰是，知识清晰，无所阻碍。感官清晰，从而区分法与非法。所有相续都与上方相同。其中，五根各自安住，从而转变为六识的处所。手是，仅仅抓住就能超越三界。进入空性显现，从而显现与心结合。显现进入空性，从而境与心无二。由此自解脱，从而无可修饰。智者是，在空行母时期精通瑜伽，仅仅通过思考就能使所修之物衰退。精通事业和光芒，仅仅通过压制就能在不思及咒语和禅定的情况下夺取所修之物的性命。精通空行母的咒语和禅定，从而本尊接近且迅速获得成就。精通空行母的亲近修持事业，从而成就自己想要的意义。对于物质和供品，珍爱空行母事业的变化，并且事业得以成就。
English
As it is said, it intends to transform the fruit into the path. Entering self-liberation is described as awakening the path of awareness, like a courageous person with vigor. It intends to introduce the lamp itself. As it is said that the wise are like a complete army, it intends to protect the doctrine and make it abide for a long time. The fruit of these is the root, as it is said. The root of Dharma gathers in the mind, and the root of the mind is emptiness, free from grasping. The continuum is that by holding it, one meets with the mind. By binding it, meditation abides in itself. By taking it, the ultimate meaning of what is to be expressed arises in the mind. By speaking it, one obtains the supreme accomplishment in common. By meditating on it, samsara is emptied. By approaching it, one enjoys temporary wisdom. The proliferation of instructions is that verbal instructions go into words, but the meaning does not truly reach oneself. The essential condensed meaning instruction attains Buddhahood without relying on words. The instruction is that the mind relies on what is to be expressed, and thus the meaning that cannot be expressed arises in the mind. The words of explanation are that by relying on the proliferation of words, the wisdom of non-proliferation of meaning is symbolized. The intention is that there is no gap in the wisdom that transcends the limits of time. That also abides in itself, so it does not arise from abiding. The scripture is that it does not change and faith arises in the doctrine. Reasoning is that by relying on its meaning, one goes to the state of Buddhahood through reasoning. Clarity is that knowledge is clear and unobstructed. The senses are clear, thus distinguishing between Dharma and non-Dharma. All continuums are the same as above. Among them, the five senses abide on their own, thus transforming into the place of the six consciousnesses. The hand is that by merely grasping, one transcends the three realms. Entering emptiness appearance, thus appearance and mind are combined. Appearance enters emptiness, thus object and mind are non-dual. From this, self-liberation is unadorned. The wise are skilled in yoga during the time of the Matrikas, and merely by thinking, they cause the object to be accomplished to deteriorate. Skilled in action and light, merely by suppressing, they seize the life of the object to be accomplished without thinking of mantras and samadhi. Skilled in the mantras and samadhi of the Matrikas, the deity is near and accomplishments are swift. Skilled in the approach and accomplishment activities of the Matrikas, one accomplishes the meaning of one's desire. For substances and offerings, cherish the changes of the Dakini's activities, and the activities are accomplished.
Chinese
是也。 依靠仪轨的圆满，真实净土的坛城得以显现成就；依靠零星的仪轨，暂时的业力得以显现；依靠微小的仪轨，空行母的业力变化得以珍爱。如是，第五个内容也阐述了归纳于八续的体性。现在，为了阐述支分之义，即第六个词句续的必要性，意义是所有续部的全部都归纳于八个意义中，这在前面已经清楚地阐述过了。从这些的归纳中，通过对这些续部的体性进行区分，所有这些聚集在一个人身上，轮回的所有分别念同时清净，不以空性果的任何体性而增长，从而获得证悟一切的自性如心，并超越三界。因此，如上所示，对词句续进行了区分。如是，以这些阐述了归纳之义的第三个词句续，并以六个支分之义进行了阐述。现在，为了普遍阐述归纳之义的第四个三续之义，以两个支分之义来阐述的第一个内容是，为了事先询问这些的意义如何，从而圆满地阐述利他之义。如是所说，从那以后是总结，金刚持、世间者和超越世间的眷属们，不作其他解释地阐述了极其隐秘的续，即事物的实相为基续。如果它是续，那么为何成为续呢？因为从仅仅是佛和有情之续中产生，所以是续。通过对它的证悟，追求佛的续；通过对它的证悟，有情追求续，所以是续。自性续是依靠心髓自性续的理智，即通过现量见到觉性的法性，执持超越的续，所以是续；由于没有上师的口诀且未见到，所以执持轮回的续，因此是续。花自性续是，谁见到灯，就是法性现量的理智，所以是续；未见到它，就是业和烦恼的种类，所以是续。精华自性续是。
English
It is so. By relying on the completion of the ritual, the mandala of the actual pure land is manifestly accomplished; by relying on scattered rituals, temporary activities are closely shown; and by relying on subtle rituals, the changing affection of the dakini's activities is cherished. Thus, the fifth content also explains the nature of being condensed into the eight tantras. Now, to explain the necessity of explaining the sixth branch meaning, the word tantras, the meaning is that all of all the tantras are condensed into eight meanings, which has been clearly explained above. From the collection of these, by distinguishing the nature of these tantras, all of these gather in one person, and all the conceptualizations of samsara are purified at once. Without expanding into the nature of an empty fruit, one obtains the realization of the nature of all things as mind, and transcends the three realms. Therefore, as shown above, the word tantras are distinguished. Thus, these explain the third meaning of the condensed meaning, the word tantras, and explain it in six branch meanings. Now, the first content of explaining the fourth meaning of the condensed meaning, the meaning of the three tantras in general, with two branch meanings, is to show the perfection of benefiting others by first asking what the meaning of these is. As it is said, from then on it is a summary, the Vajradhara, the worldly, and the retinue beyond the world are shown without explaining anything else. The extremely secret tantra is the basis tantra for the reality of things. If it is a tantra, then why does it become a tantra? Because it arises from the tantra of just the Buddhas and sentient beings, it is a tantra. By realizing it, one seeks the tantra of the Buddhas; by realizing it, sentient beings seek the tantra, so it is a tantra. The nature tantra is the essence of the nature tantra, by reasoning, that is, by seeing the Dharma nature of awareness manifestly, it holds the past tantra, so it is a tantra; since there is no guru's oral instruction and it is not seen, it holds the samsaric tantra, so it is a tantra. The flower nature tantra is: whoever sees the lamp, it is the reason for the manifest Dharma nature, so it is a tantra; not seeing it is the kind of karma and afflictions, so it is a tantra. The essence nature tantra is:
Chinese
从修持它而来的，被称为精华浓缩。因为见到五种智慧的颜色之显现和形状之显现，所以是不堕入三界的续部，因此称为续。对于方便的续部，所象征的是基础，因为没有不依赖于基础之心的佛和众生，所以是执持二者的续部，因此称为续。仅仅依靠象征就能领悟其中的意义，因此意义就是领悟，仅仅通过领悟意义就能成佛，因此是佛的续部，所以称为续。所象征的是方便的续部，所象征的是依靠上师的口诀而显现，从那显现之中，即使是佛也没有，依靠那自续而显现见到，因此是真实功德显现的续部，所以称为续。那些是意义的续部。如果说意义上没有续部，因为意义本身就是续部，因为除了意义之外，无法找到其他的邪续，所以意义本身就是续部，因为领悟到是续部，所以没有其他的。那也是因为意义是法性的种类，所以是续部。像这样，通过区分意义的续部和词句的续部来讲述，过去的和世间的眷属们，生起了身体喜悦、语言满足、内心欢喜的心之安乐，身体、语言、意生起了特殊的安乐，因此对自己感到惊奇，看到这从何而来，是导师的恩德，因此，金刚智自在耶舍智和智慧无二无别地执持着，在他的面前坐下，合掌，手持金刚，用智慧造了这些话语，祈祷说。以“奇哉”来呼唤，仅仅是确定。第六是向外看着六道众生，从缘众生的无量慈悲之中，化现为六个能仁之身，断除六道众生的分别念，向内看着六种烦恼，受用六种智慧。因为看着秘密的处所，所以果实成熟为六身。因为看着无上的六种三摩地，所以内在获得了六种法性的自在。因此称为第六。金刚在一切时中都不会离开利益众生之事。执持是指最初的发心。