Chinese
处于（莲花）的中心。在那之前是异生凡夫，之后降伏魔军，如金刚般的等持，一时舍弃一切应断之物，现证圆满正等觉，如小乘经藏所说。之后依次宣说了引导寂静之道的初转法轮，一切佛陀之语的中转法轮，以及导师亲身经历的现证的末转法轮。之后在舍卫城调伏外道，在火焰城从天而降，前往三十三天，将无数天人等众生安置于真谛，之后安住于净居天之上的虚空中，宣说了密咒乘。如是宣说道路和果实的续部有六种姓：如来种姓、金刚种姓、莲花种姓，此为三种出世间种姓；宝生种姓、五顶种姓、世间凡夫种姓，此为三种世间种姓。如是共有六种。若广而言之，三种出世间种姓各自又有种姓之主、种姓之主母、种姓之母、顶髻者、种姓之忿怒尊男女、种姓之使者男女、摄于如来种姓之菩萨、净居天等续部，分为八部或七部，其余则视情况而分。总而言之，可归纳为四种姓：三种出世间种姓和世间游荡者。如是六种姓也可归纳为三种，如《善臂请问经》的摄义释的笔记中所说：宝生种姓摄于莲花种姓，广大种姓摄于金刚种姓，世间种姓也应知归于彼等。未被彼等所摄者，虽非由如来加持所生，亦非如安住地的菩萨般生于善逝之种姓，故称为依于如来种姓。如是宣说，若观待法相和密咒，则为宝生种姓和广大种姓。
English
It abides in the heart of (the lotus). Before that, it is an ordinary being, and then the armies of demons are subdued. Like a vajra-like samadhi, all that should be abandoned is abandoned at once, and manifest complete perfect enlightenment is attained, as stated in accordance with the Hinayana scriptures. Then, the first turning of the wheel of Dharma, which leads to the path of peace, the intermediate turning of the wheel of Dharma, which is the speech of all Buddhas, and the final turning of the wheel of Dharma, which is the manifestation of the Teacher's own experience, are sequentially proclaimed. Then, the heretics are subdued in Shravasti, descended from the heavens in the city of Me Thab, went to the Thirty-Three Heavens, and placed countless beings, such as gods, in the truth. Then, residing in the sky above the Pure Abode, it is said that the mantra vehicle was taught. The tantras that teach such paths and fruits have six lineages: the Tathagata lineage, the Vajra lineage, and the Padma lineage, which are the three transcendental lineages; the Ratna lineage, the Five-Peak lineage, and the ordinary worldly lineage, which are the three worldly lineages. Thus, there are six. If we divide them in detail, each of the three transcendental lineages has a chief of the lineage, a lord of the lineage, a mother of the lineage, a crown-wearer, male and female wrathful deities of the lineage, male and female messengers of the lineage, Bodhisattvas included in the Tathagata lineage, and tantras of the Pure Abode deities, etc., divided into eight or seven sections, and the rest are divided as appropriate. To sum up, they can be grouped into four lineages: the three transcendental lineages and the worldly wanderers. Thus, the six lineages can also be grouped into three, as stated in the notes to the commentary on the condensed meaning of the "Strong Arm Question Sutra": The Ratna lineage is included in the Padma lineage, the extensive lineage is included in the Vajra lineage, and the worldly lineage should also be known to be included in them. Those who are not included by them, although not born from the blessings of the Tathagata, are not born into the lineage of the Sugata, like the Bodhisattvas who abide on the ground, so they are called dependent on the Tathagata lineage. As stated, if we look at the characteristics and mantras, they are the Ratna lineage and the extensive lineage.
Chinese
两种姓氏似乎都属于金刚部。在《功德藏》中说：有些属于我的姓氏，有些属于莲花姓氏，有些属于珍宝姓氏。还有些无处栖身，四处漂泊。所谓“珍宝享用”是指珍宝部。我极力依止金刚部。观世音自在是莲花部。第四部在此是五顶尊。这样说。世间人供奉的一些密咒，因为依仗四部而无处栖身，所以四处漂泊，表明是姓氏等等。那么，难道没有被如来部所摄持吗？属于那部的，是顶髻等等从智慧中产生的。这些是由异熟所产生的，因此即使没有被真实的姓氏所摄持，因为以信心向佛陀供奉明咒的仪轨，所以称为依仗如来，实际上并没有被五部完全摄持，所以是完全漂泊的。词义解释的笔记中说，是完全漂泊的姓氏。在《功德藏》中也说：此外，这里有些无处栖身，依仗善逝而四处漂泊。在这部经中，所有这些，都是渴望财富的人所结合的。这样说，将圣者的五部与世间人的姓氏等六者，按照从《功德藏》中出现的仪轨结合起来进行了解释。或者六部，或者三部，如果归纳，可以归纳为密咒和明咒两种。密咒是以方便男神为主的续部。明咒是以智慧女神为主的续部。总持是阐述这两者的意义，并且通过智慧来领悟而不忘记地持有，因此包含两者。或者，一个咒语可以变成男女两神的咒语，这就是总持咒。第二，关于行续的道次第，有授予灌顶，守护誓言，修习现观，以及行进地道的次第这四者。第一，如经中所说：金刚铃杵以及名，在行续中广为人知。就像这样，水，发髻，金刚杵，主人，以及名字，这五种是灌顶的真实基础。
English
Both lineages seem to belong to the Vajra lineage. In the "Heap of Merit," it says: Some belong to my lineage, some belong to the Lotus lineage, and some belong to the Jewel lineage. Others wander without a place to dwell. "Enjoying wealth" is said to be the Jewel lineage. I rely greatly on the Vajra lineage. Avalokiteśvara is of the Lotus lineage. The fourth lineage here is the Five-Crested One. So it is said. Some secret mantras offered by worldly people, because they rely on the four lineages and have no place to dwell, wander about, indicating that they are lineages and so on. Then, are they not included in the Tathāgata lineage? Those belonging to that lineage are the crown protuberance and so on, which arise from wisdom. These are produced by maturation, so even though they are not included in the actual lineage, because the ritual of offering vidyā-mantras to the Buddha with faith is performed, it is called relying on the Tathāgata. In reality, it is not completely included in all five lineages, so it is completely wandering. The note in the commentary on the meaning of the words says that it is a completely wandering lineage. In the "Heap of Merit," it also says: Moreover, here some have no place to dwell, rely on the Sugata, and wander about. In this sutra, all of these are combined by those who desire wealth. Thus, it is explained that the five noble lineages and the six worldly lineages are combined according to the ritual that appears in the "Heap of Merit." Or six lineages, or three lineages, if summarized, can be summarized into two: secret mantra and vidyā-mantra. Secret mantra is the tantra that emphasizes skillful means and male deities. Vidyā-mantra is the tantra that emphasizes wisdom and female deities. Dhāraṇī explains the meaning of both of these, and because it is understood through wisdom and held without forgetting, it includes both. Or, one mantra can become the mantra of both male and female deities, and this is the dhāraṇī-mantra. Second, regarding the stages of the path of Action Tantra, there are four: bestowing empowerment, guarding vows, meditating on realization, and traversing the bhūmis and paths. First, as it is said: Vajra, bell, and name, are well known in the Action Tantra. Like this, water, diadem, vajra, lord, and name are the five actual bases of empowerment.
Chinese
我，眼药镜子教言等灌顶的仪轨及其支分等。第二，关于誓言，讲述受持的方式、获得的时间、所守护的誓言自身的体性。第一，在准备时，献上没有三时染污的誓言之身，即世俗谛中生起菩提心，进入时，以月亮金刚的仪轨在胜义谛中生起菩提心，结束时，以承诺的方式受持。第二，是生起二种菩提心和灌顶的正行时。第三，属于遮止罪行的方面，是断除十不善业，属于成办有情义利的方面，是舍弃正法、舍弃菩提心而吝啬、舍弃有情，共有四种。此外，还有从行续三部各自所说的各种誓言。第三，关于所修的现证次第，总的方面，是进入所有行续的道，观察在结合成就的行为三种中，第一和第二种是否有少许缺失。总的方面，是进入所有行续的道，归纳为结合成就的行为三种，其中进入分为外入和内入两种。第一，是获得上述灌顶后安住于誓言。第二，是善于获得有相和无相瑜伽的分类后成为智者。如《现观庄严论》所说：“秘密主，彼之天身亦有三种，即字、手印、形。其中字亦有二种，即声音与菩提心。手印之形亦有二种，即有形与无形。秘密主，天之形亦有二种，即完全清净与不完全清净。其中完全清净者，乃是分别之自性，远离一切相。不完全清净者，乃是有相之形，即颜色与形状。如是天之形二种之必要，二种皆得成就，有相者是有相，无相者亦生起与无相相应之成就。”
English
I, the eye medicine mirror teachings, etc., are all the empowerment rituals and their branches. Second, regarding vows, it explains the manner of taking, the time of obtaining, and the nature of the vows themselves to be protected. First, at the time of preparation, offering the body of vows without the obscurations of the three times, that is, generating bodhicitta in the relative truth, and at the time of entering, generating bodhicitta in the ultimate truth with the ritual of the moon vajra, and at the end, taking it in the manner of promising. Second, it is at the time of generating the two bodhicittas and the main part of the empowerment. Third, belonging to the aspect of abstaining from misdeeds, it is abandoning the ten non-virtuous actions, and belonging to the aspect of accomplishing the benefit of sentient beings, it is abandoning the holy Dharma, abandoning the mind of enlightenment and being stingy, and abandoning sentient beings, there are four in total. Furthermore, there are various vows spoken from each of the three classes of conduct tantra. Third, regarding the stages of what is to be meditated upon and realized, in general, it is entering all the paths of conduct tantra, and examining whether there are any slight omissions in either the first or second of the three ways of combining accomplished actions. In general, it is entering all the paths of conduct tantra, and summarizing them into the three actions of combining accomplishment, among which entering is divided into outer entering and inner entering. First, it is abiding in the vows after obtaining the above-mentioned empowerment. Second, it is becoming wise after skillfully obtaining the classification of yoga with signs and without signs. As it is said in the Manifest Enlightenment of Vairocana, "Secret Lord, the form of the deity also has three aspects: letters, mudras, and forms. Among them, letters also have two aspects: sound and the mind of enlightenment. The form of mudras also has two aspects: with form and without form. Secret Lord, the form of the deity also has two aspects: completely pure and not completely pure. Among them, the completely pure is the nature of conceptualization, free from all signs. The not completely pure is the form with signs, that is, color and shape. Therefore, the need for the two forms of the deity, two kinds will be accomplished, the one with signs is with signs, and the one without signs will also arise the accomplishment corresponding to the one without signs."
Chinese
嗡梭！第二，关于结合的观察，有具相和无相两种。第一种是安住于天尊字形的三种相的瑜伽中进行念诵，即如前所说的具有支分的近修等。第二种是无相的瑜伽，即确定了空性的意义之后，以理智观察的意义进行禅修，是趣入之心；禅修无分别的法界是安住之心；对如是未证悟的众生修习大悲心是起立之心，这是止观双运的等持。第三，关于成就的行为，有共同和殊胜两种。第一种是执持药物等明咒，执持欲界色界的明咒，以等持的差别成就神通和现量等。这些也有在此生中成就，在中阴中成就，以及经历转世后成就三种。第二种殊胜的是，努力修持能成就四身和五智的十度波罗蜜多，以及四摄事。第四，关于所行道的分类，有世间道和出世间道两种。第一种是如种子般的意和如苗芽般的意等八根本意，以及具有贪欲的意和远离贪欲的意等一百六十种世间意，这是增上生道。第二种是出世间道，即修习人无我的意义，是趣入决定胜的道，通过这些道可以现证声闻和共同的见道，据说直到此处需要一个大劫。之后，在相续中依次生起声闻的八种入流果，以及共同的证悟，这也要花费半个大劫。之后，以大乘不共的信解趣入行持，此处的信解行是资粮道，这也要花费半个大劫。之后，趣入信解行十地加行道，如是说，以信解的行为地，三种心分别禅修之后，
English
Oṃ sva! Second, regarding the examination of union, there are two types: with signs and without signs. The first is to abide in the yoga of the three signs of the deity's form and recite mantras, which are the close retreats with branches as described above. The second is the yoga without signs, which is to meditate on the meaning of emptiness after having ascertained it, and to contemplate the meaning through reasoning, which is the mind of entering; to meditate on the indivisible realm of non-conceptualization is the mind of abiding; to cultivate great compassion for sentient beings who have not realized this is the mind of arising, which is the samadhi of the union of śamatha and vipaśyanā. Third, regarding the conduct of accomplishment, there are two types: common and supreme. The first is to hold the vidyādhara of substances, etc., to hold the vidyādhara of the desire and form realms, and to accomplish siddhis and direct perception through the distinctions of samadhi, etc. These can be accomplished in this very life, in the bardo, or through rebirths, and there are three types. The second, the supreme, is to diligently practice the ten pāramitās, which are the means to accomplish the four kāyas and five wisdoms, and the four saṃgrahavastus. Fourth, regarding the classification of the path to be traversed, there are two paths: mundane and supramundane. The first is the eight root minds, such as the mind like a seed and the mind like a sprout, and the one hundred and sixty mundane minds, such as the mind with desire and the mind without desire, which is the path of higher realms. The second is the supramundane path, which is to meditate on the meaning of the absence of self of the person, which is the path of entering into definite goodness, and through these paths, one can directly realize the śrāvaka and common path of seeing, and it is said that it takes one great kalpa up to this point. Then, the eight fruits of stream-entry of the śrāvakas and the common realizations are gradually generated in the continuum, and this also takes half a great kalpa. Then, one enters into practice with the uncommon faith of the Mahāyāna, and this faith practice is the path of accumulation, and this also takes half a great kalpa. Then, one enters the path of joining the ten bhūmis of faith practice, as it is said, through the ground of the practice of faith, after meditating on the three minds separately,