Chinese
理智和眼识不会自然产生。依赖于眼根和境色二者，才能产生，这被称为依赖理智的理智。第二种是，根、境和识等各自具有执持自境的作用，而不作用于其他。例如，眼识产生时，只能进行观看色法的活动，不能听声音。眼根也只能产生眼识，不能产生耳等其他识。麦子的种子只能产生麦子，不能产生豆类等，这被称为作用理智。第三种是，像从烟中得知有火，从水鸟得知有水一样，是比量。六种识和瑜伽士的心所见是现量。佛所说的不欺骗的语言是圣言量，这些是衡量或证明理智的理智。第四种是，河流向下流是理所当然的，向上流是不可能的。太阳从东方升起，大地坚硬，水湿润，火热，风动摇等等。空性和无我等所有法和自相，从原始以来就以其自性存在，这些被称为法性理智，即对这些意义，理智依次被称为四种。这是从偈颂的角度概括的。第二，解释衡量无上密咒深奥意义的方法，分为两部分：简要说明和详细解释。第一部分是：以六边四种方式衡量无上密咒。无上的密咒金刚乘的秘密，永远无法通过看似合理的论证和理智来确定，因此必须通过六边四种方式来理解。这是它的意思。第二部分分为两部分：解释六边四种方式。第一部分是：对于没有和有正确缘分的人，为了显示金刚语的一个词的不同含义。 方便义是具有支分的生起次第，究竟义是因续圆满次第。正如时轮根本续中所说：意之语和非如是，如是语和非如是，方便之义和究竟义，续是六边之自性。
English
Reason and eye consciousness do not arise naturally. Depending on the eye faculty and the object of form, it arises; this is called the reason of dependence that sees reason. The second is that the faculties, objects, and consciousnesses, etc., each have the function of holding their own objects, and do not function for others. For example, when eye consciousness arises, it can only perform the activity of seeing forms, and it is not appropriate to hear sounds. The eye faculty can only produce eye consciousness, and cannot produce other consciousnesses such as ear consciousness. The seed of barley can only produce barley, and cannot produce beans, etc.; this is called the reason of action. The third is like knowing fire from smoke, and realizing the presence of water from waterfowl, which is inference. The six consciousnesses and what is seen by the mind of a yogi are direct perception. The words spoken by the Buddha that are not deceptive are scripture; these are the reasons for measuring or proving reason. The fourth is that it is reasonable for a river to flow downwards, and it is impossible for it to flow upwards. The sun rises from the east, the earth is solid, water is moist, fire is hot, wind moves, and so on. Emptiness and selflessness, etc., all phenomena and their own characteristics, are said to exist in their own nature from the beginning; these are called the reason of the nature of phenomena, that is, for these meanings, reason is successively called the four types. This is a summary from the perspective of verses. Second, explaining the method of measuring the profound meaning of the unique mantra, there are two parts: a brief explanation and a detailed explanation. The first part is: measure the unique secret mantra with six limits and four methods. The unsurpassed secret mantra, the secret of the Vajrayana, can never be determined by seemingly reasonable arguments and logic, so it must be understood through six limits and four methods. That is the meaning. The second part is divided into two parts: explaining the six limits and four methods. The first part is: for those who do not and do have the right fortune, in order to show the different meanings of one word of Vajra. The provisional meaning is the generation stage with branches, and the definitive meaning is the completion stage of the cause and continuum. As it is said in the Kalachakra Root Tantra: The word of intention and not like that, the word as it is and not like that, the meaning of convenience and the meaning of definiteness, the continuum is the nature of the six limits.
Chinese
如是所说，续部的金刚语极坚固安住者以六种边际所系缚，其第一为正 निश्चित（藏文：དྲང་ངེས་）二者。为考虑到没有和有通达真实胜义之义的根器，而以一个金刚语续部示现不同之义。其中，直解义（藏文：དྲང་དོན་）为：彩粉坛城和供养，以及手印和手势，还有火供和生起次第以及事业法会等进入内部之理的方便支分等。了义（藏文：ངེས་དོན་）则是宣说因续之体性，以及圆满次第等。束缚脉气菩提心，以及自性光明心之体性，阿赖耶识和如来藏以及大印无上不变之教典等。《黑汝嘎续》中说：身中安住大智慧，所有分别皆已断，遍及一切事物者，身住非从身所生。如是说。以一义不同相违之语句，言说义需观待意图为意解，不示现直示理解非意解二者。于生圆之一个意义，以金刚语不同，并以与之相违之语句系缚，需观待言说义之意图而理解，此为意解。或者，于一个金刚语中安住不同意义之意图，就此而言，有对时间的意图、对意义的意图、对想法的意图。第一，是对未来时将要发生之事而意图，如说：一刹那顷成圆满正觉。第二，是考虑到需恒时享用诸佛之母般若波罗蜜多，具足一切殊胜之空性，如普巴之自性，如是说：从诸佛处夺取后，享用天中胜生之女。如《摩诃摩耶经》中所说。第三，是对示现为大命气之名称，需杀掉我执而意图，如《黑汝嘎续》中说：你应杀害众生。如是说。不观待言说义之意图，仅以言说直示即可明了
English
As it is said, the Vajra words of the tantras, which are extremely firm and abiding, are bound by six limits. The first of these is the two, provisional and definitive. Considering those who do and do not have the capacity to realize the meaning of the true reality, a single Vajra word tantra shows different meanings. Among these, the provisional meaning is: colored powder mandalas and offerings, as well as symbols and hand gestures, and fire offerings and the generation stage, as well as the means and branches for engaging in the inner practices such as activity gatherings. The definitive meaning is the teachings that show the nature of the causal continuum, as well as the completion stage, etc. Binding the channels and winds, the mind of enlightenment, as well as the nature of the clear light mind, the nature of the Alaya consciousness and the Tathagatagarbha, as well as the Great Seal, the supreme unchanging teachings, etc. In the Hevajra Tantra it says: Great wisdom abides in the body, all thoughts are completely abandoned, pervading all things, the body abides, not born from the body. So it is said. With one meaning, different contradictory phrases, the meaning of the statement depends on the intention, which is the intentional explanation, and the two, non-manifest and direct manifestation, understanding is non-intentional. For one meaning of generation and completion, the Vajra words are different, and bound by phrases that contradict them, it is necessary to understand by relying on the intention of the statement, this is the intentional explanation. Or, in one Vajra word, there is an intention of different meanings, in that case, there is intention for time, intention for meaning, intention for thought. The first is the intention for what will happen in the future, as it says: In a single instant, become perfectly enlightened. The second is: Considering that the mother of all Buddhas, the Prajnaparamita, the perfection of wisdom, which possesses all kinds of excellence, the emptiness like the nature of a phurba, must be enjoyed at all times, it says: Having stolen from all the Buddhas, enjoy the daughter born from the supreme god. As it is said in the Mahamaya Tantra. The third is: Considering that it is necessary to kill self-grasping, which is shown as the name of the great life force wind, as it says in the Hevajra Tantra: You should kill living beings. So it is said. Without relying on the intention of the statement, it is clear only by the direct manifestation of the expression.
Tibetan
གོ་བ་ནི་དགོངས་པ་ཅན་མ་ཡིན་པ་སྟེ། ཁྱོད་ཀྱིས་སྲོག་ཆགས་བསད་མི་བྱ། །བརྫུན་གྱི་ཚིག་ཀྱང་སྨྲ་མི་བྱ། །ཞེས་གསུངས་པ་ལྟ་བུའོ། །ཡོངས་གྲགས་དཀྱིལ་འཁོར་ལ་སོགས་སྒྲ་ཇི་བཞིན། །མ་གྲགས་བརྡ་ཡིས་བཅིངས་པ་ཇི་བཞིན་མིན། །ཚིག་དོན་འདི་ལས་མི་འདའ་མཐའ་དྲུག་གོ །དོན་དང་མིང་འཇིག་རྟེན་པའི་བསྟན་བཅོས་སོགས་ལ་ཡོངས་སུ་གྲགས་པའི་ཚིག་གིས་གསུངས་པ་དཀྱིལ་འཁོར་དང་སྦྱིན་སྲེག་དང་གཏོར་མ་ལ་སོགས་པའི་ཆོ་ག་རྣམས་ནི་སྒྲ་ཇི་བཞིན་པ་ཡིན་ལ། འཇིག་རྟེན་པའི་བསྟན་བཅོས་ལ་མ་གྲགས་ཤིང་དེ་བཞིན་གཤེགས་པའི་གསང་བའི་སྐད་ཀྱི་བརྡ་ཡིས་བཅིངས་པ། རླུང་བཅུའི་མིང་ལ། ཀོ་ཊཱ་ཁྱཱཿལ་སོགས་པ་དང༌། རྒྱུད་གསང་བ་སྙིང་པོར་སྦྱོར་སྒྲོལ་ལ་ཨཱ་ལི་ཀཱ་ལི་ཞེས་པ་ལྟ་བུ་ནི་སྒྲ་ཇི་བཞིན་མ་ཡིན་པ་སྟེ་གསང་བའི་ཚིག་དང་དོན་ཐམས་ཅད་ འདི་ལས་མི་འདའ་བས་མཐའ་དྲུག་ཅེས་བྱའོ། །གཉིས་པ་ཚུལ་བཞི་ནི། ཡེ་ཤེས་རྡོ་རྗེ་ཀུན་ལས་བཏུས་པའི་རྒྱུད་ལས། བཤད་པ་བཞི་ནི། ཡི་གེ་དང་སྤྱི་དང་སྦས་པ་དང་མཐར་ཐུག་གོ །ཞེས་པ་ལྟར་ལས། དང་པོ་ནི། ཚིག་གི་འབྲུ་དོན་ཙམ་ནི་ཡི་གེའི་དོན། །ཚིག་གི་འབྲུ་དོན་ཙམ་ལ་གཞོལ་བའི་བཤད་པ་སྒྲ་ཚད་ཀྱི་གཞུང་དང་མཐུན་པར་བཀོད་པ་ནི་ཡི་གེའམ་གལ་པོ་ལས་ཚིག་གི་དོན་ཅེས་གསུངས་སོ། །གཉིས་པ་ནི། མདོ་སོགས་འགྱོད་ཟློག་བསྐྱེད་རིམ་སྤྱི་ཡི་དོན། །སྤྱི་དོན་ལ་གསུམ། དང་པོ་མདོ་སོགས་ལ་ཞུགས་པའི་འབྱོད་པ་ཟློག་པ་ནི། སྔགས་ནང་པའི་ལམ་བདེ་ཞིང་མྱུར་བ་འདི་ལྟ་བུ་ལ་མ་ཞུགས་པར་སྔར་མདོའམ་བྱ་སྤྱོད་སོགས་ལ་ཞུགས་པ་ནི་མ་ལེགས་སོ་སྙམ་དུ་འགྱོད་ན། དེ་དག་འདིའི་ལམ་སྟེགས་ཡིན་པ་དང༌། མདོ་ལས་ཀྱང༌། ཐབས་ཆེན་རྣམས་དང་ལྡན་པ་ལ། །ཉོན་མོངས་བྱང་ཆུབ་ཡན་ལག་འགྱུར། །ཞེས་པས་དབང་རྣོན་ཐབས་ཤེས་ཁྱད་པར་ཅན་དང་ལྡན་ན་ཚོགས་ཀྱི་བྱ་བ་རླབས་ཆེན་གཅིག་གིས་བསྐལ་བ་མང་པོའི་ཚོགས་བཟླུམ་པ་སོགས་བདེ་མྱུར་གྱི་ལམ་མདོ་སོགས་ཀྱང་བཞེད་པས་སྤྱིའི་དོན་ཞེས་བྱའོ། །གཉིས་པ་སྔགས་ནང་པ་ལ་ཞུགས་པའི་འགྱོད་ཟློག་ནི། འདིར་ཁྲུས་དང་གཙང་སྦྲ་ལ་སོགས་གཙང་དམེ་མེད་པར་སྤྱོད་པ་ཁྱི་ཕག་ལྟ་བུ་དང༌། སྦྱོར་སྒྲོལ་སོགས་འཚེ་བ་ཆོས་སུ་སྨྲ་བས་མུ་སྟེགས་ཀྱི་ཆོས་སོ་སྙམ་དུ་འགྱོད་ན། གཙང་དམེའི་ཞེན་པ་མ་སྤངས་ན་ཆོས་ཉིད་ཀྱི་དོན་མི་རྟོགས་པས་ཞེན་པ་སྤང་ཕྱིར་རོ་སྙོམ་དུ་སྤྱོད་པ་ནི་མདོ་སོགས་ཀྱང་བཞེད་ཅིང༌། མི་ནག་མདུང་ཐུང་ཅན་བསད་པ་དང༌། དེད་དཔོན་གྱི་བུ་མོ་
Chinese
理解不是有分别念的，例如，（经中）说：你不要杀害众生，也不要说谎。像这样。普遍知名的坛城等，是如其发音的；不为人知的，以符号约束的，则不如其发音。词和义不超过这些，所以称为六边。对于意义和名称，在世间论典等中以普遍知名的词语所说的坛城、火供、朵玛等仪式，是如其发音的。对于世间论典不为人知，并且以如来秘密语言的符号约束的，如十风的名称，โคฏཱ་ཁྱཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等；以及在《秘密藏续》中对于结合解脱的ཨཱ་ལི་ཀཱ་ལི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，则不如其发音，因为所有秘密的词语和意义都不超过这些，所以称为六边。第二种是四种方式，如《智慧金刚总集续》中所说：四种解释是：文字、总义、隐义和究竟义。像这样。第一种是：词句的字面意义只是文字的意义。专注于词句的字面意义的解释，与声量学的论典相符地陈述，被称为文字，或者说，重要的是词的意义。第二种是：经部等忏悔、生起次第的总义。总义有三种。第一种是进入经部等后产生的后悔的消除，即如果没有进入像这样安乐迅速的内密咒道，而先前进入了经部或行部等，如果后悔觉得不好，那么那些是此道的阶梯。并且经部中也说：具有大方便者，烦恼转为菩提支。因此，如果具有敏锐的根器、方便智慧的特殊性，那么以一个伟大的积聚行为，可以缩短许多劫的积聚等等，因为经部等也认可安乐迅速的道，所以称为总义。第二种是进入内密咒乘后产生的后悔的消除，即如果后悔觉得，在这里，沐浴和清洁等没有净与不净的分别而行事，像狗猪一样；以及结合解脱等，说以损害为法，是外道的法，那么，如果不舍弃对净与不净的执着，就不能证悟法性的意义，所以为了舍弃执着而平等行事，经部等也认可。杀害持短矛的黑人，以及商人的女儿
English
Understanding is not with conceptualization. For example, it is said: "You shall not kill living beings, nor shall you speak falsely." Like that. Universally known mandalas, etc., are as they sound. Unknown ones, bound by symbols, are not as they sound. Words and meanings do not exceed these, so they are called six limits. Regarding meaning and name, the rituals of mandalas, fire offerings, and tormas, etc., which are spoken of with universally known words in worldly treatises, etc., are as they sound. Those unknown in worldly treatises and bound by the symbols of the secret language of the Tathagatas, such as the names of the ten winds, Kota Khya (कोटाख्याः，koṭākhyāḥ, Name of a wind) etc.; and in the Guhyagarbha Tantra, Ali Kali (आलिकालि，ālikāli, Vowels and consonants) for union and liberation, are not as they sound, because all secret words and meanings do not exceed these, so they are called six limits. The second is the four modes, as it says in the Wisdom Vajra Samucchaya Tantra: "The four explanations are: literal, general, hidden, and ultimate." Like that. The first is: The mere literal meaning of words is the literal meaning. The explanation that focuses solely on the literal meaning of words, arranged in accordance with the treatises on sound and measure, is called literal, or it is said that the important thing is the meaning of the words. The second is: The general meaning of sutras, etc., repentance, and the generation stage. There are three aspects to the general meaning. The first is the reversal of regret that arises from entering sutras, etc. If one regrets not having entered such an easy and swift Inner Mantra path, and instead having previously entered sutras or conduct, etc., thinking it was not good, then those are the steps of this path. And in the sutras it is also said: "For those endowed with great means, afflictions transform into limbs of enlightenment." Therefore, if one possesses keen faculties and special skillful wisdom, then with one great accumulation activity, one can shorten the accumulations of many eons, etc., because the easy and swift path is also accepted by sutras, etc., it is called the general meaning. The second is the reversal of regret that arises from entering the Inner Mantra Vehicle. If one regrets thinking that here, engaging in practices without distinguishing between clean and unclean, like dogs and pigs; and saying that harming is dharma, like union and liberation, is a heretical dharma, then, if one does not abandon attachment to clean and unclean, one cannot realize the meaning of dharmata, so engaging equally in order to abandon attachment is also accepted by sutras, etc. Killing a black man with a short spear, and the daughter of a merchant