English
To say "This punishment is not bad," is a baseless madman's talk. To say something that shouldn't be said and still think it's good is laughable. If it's said that the sad practice of sorrow is good, then what reason is there for other completion stage practices to be bad? These are also accepted in the hidden explanations of secret instructions, and the explicit teachings of the tantras are not something else. The meditation requested with sorrow, the completion stage explained in the completion stage, is the tummo of the four chakras, and in your view, this is considered a profound completion stage. Moreover, your father tantras generally don't need a completion stage, and it has already been said that a profound completion stage is not needed. The tantra of Vajrabhairava is also considered a father tantra, so what is this accumulation of contradictions? You should think about it yourselves, perhaps one day you will understand your position. If others say it, you will be consumed by unbearable hatred. The second point is, it should be determined as follows: In the unsurpassed tantras, whatever mainly explains the mantras, mandalas, and activities of the father deities is the father tantra. Moreover, whatever also elaborates on the mantras, mandalas, and activities of the mother deities is the mother tantra. It's not as if meaning and method, wisdom, are divided by these two tantras, because most yogini tantras also elaborate on the deity, mantra, and union of method. Therefore, it's not universally true that method tantras only elaborate on the father deity. In mother tantras, like the Condensed Tantra of the Four Seats, although there are those that only elaborate on the mother deity, most elaborate on both. Therefore, the name of the uncommon characteristic is given to the thing that possesses the characteristic, called yogini tantra, just like saying the dwelling of a prostitute. It is not possible to distinguish father and mother tantras by emptiness and compassion, generation stage and completion stage, illusory body and clear light, merit and wisdom, bliss-emptiness and clarity-emptiness, etc., because both equally explain all of these. Then, the father tantra is called Maha Yoga, and Anuttara Yoga is the mother
Chinese
这不是续部的名称吗？为何认为是无上瑜伽续呢？虽然父续和母续在意义上的重要性相似，但考虑到母续在某些特殊加持的进入方式上更为殊胜，如果按照主张五部续等的观点，那确实如此。但如果按照分为四部续的无上瑜伽来说，所有密咒内续都称为无上瑜伽。对此需要理解的是，《金刚心庄严续》中说：此后应当如实宣说，贪欲大方便之续，谁能善加了知，则说此生能赐予成就。密集金刚一千部，金刚鬘三百万部，意旨授记四千部，四女所问一百七十部，后续二百零八部，其近说续，大誓言五十有五部，金刚五聚一千部，总集一百万部，平等遍胜二百一十部，月贤明点七千部，金刚地下一百二十部，宝冠金刚七百零五部，忿怒月明点五百万部，金刚遍胜九百零八部，平等秘密五千部，金刚密严五千部，金刚密藏七千部，宝藏密点一百万部，显现幻化一千一百部，金刚心庄严一千部，金刚颅骨二百零八部，彼性百万又七十万部，誓言现庄严三千部，妙吉祥勇士一百万部，大密总集一百五十部，珍宝树九百零七部，时轮明点一百八十部，天女论典五百零七部。这些都是因应所需而我如实宣说的。这是通过二二交合，来显示续部的分类。同样，也要了解手印、暴怒和观视。同样，也要了解嗔恚和愚痴的续部。所有空行母的续部，也要按此顺序了解。如是说。此外，这里所说的数量，是指续部的章节数，而不是颂的数量。
English
Isn't this the name of a tantra? Why is it considered the Anuttarayoga Tantra? Although the importance of the Father Tantra and Mother Tantra is similar in meaning, considering that the Mother Tantra is more superior in some special ways of entering blessings, if according to the view that advocates the five tantra classes, it is indeed so. But if according to the Anuttarayoga divided into four tantra classes, all inner secret mantras are called Anuttarayoga. It is necessary to understand this: In the Vajra Heart Ornament Tantra, it says: Thereafter, it should be truly explained, the tantra of great skillful means of desire, whoever knows it well, it is said that in this life it can bestow accomplishments. Guhyasamaja one thousand, Vajramala three hundred thousand, Intent Prophecy four thousand, Four Goddesses Asked one hundred and seventy, Later Tantra two hundred and eight, its near-explained tantra, Great Vow fifty-five, Vajra Five Aggregates one thousand, Collected from All one million, Equality Victory two hundred and ten, Moon Good Bindu seven thousand, Vajra Underground one hundred and twenty, Crown Vajra seven hundred and five, Wrathful Moon Bindu five million, Vajra Victory nine hundred and eight, Equality Secret five thousand, Vajra Secret Ornament five thousand, Vajra Secret Treasury seven thousand, Jewel Secret Bindu one million, Manifestation Illusion one thousand one hundred, Vajra Heart Ornament one thousand, Vajra Skull two hundred and eight, That Nature one hundred thousand and seven hundred thousand, Vow Manifest Ornament three thousand, Manjushri Hero one million, Great Secret Collection one hundred and fifty, Precious Tree nine hundred and seven, Kalachakra Bindu one hundred and eighty, Goddess Treatise five hundred and seven. These are all what I have truly declared according to the specific needs. This is to show the classification of tantras through two-two union. Similarly, one should also understand hand-holding, wrath, and viewing. Similarly, one should also understand the tantras of hatred and ignorance. All the tantras of the Dakinis should also be understood in this order. Thus it is said. Furthermore, the numbers mentioned here refer to the number of chapters in the tantras, not the number of verses.
Chinese
在此，《密集》被说成有一千部，而现在的根本续，仅仅是简略本，也有诗颂一千八百颂。如诸智者所说，如果不是诗颂的数量，那当然是合理的。《 உத்தர தந்திர （梵文天城体，梵文罗马拟音，汉语字面意思）》或者说《后部续》是所有续部的精华，是名为《后部》的另一部。其中所说的马头明王五尊的修法，在《修法海》中也有。此续似乎很早就在西藏翻译了，但大多数的《续部十万颂》中没有收录。《总集》是指《智慧金刚总集》。《平等性自在》是指《无二自在》。《金刚鬘》等，虽然被称为《密集》的释续，但在圣天派的观点中，它们被认为是释续。如果它们是《密集》的释续，就必须包含在《密集千部》之中。但由于它们被列为各自的续部类别，因此从一开始就不是作为释续而成立的，仅仅是相似的续部而已。那么，《意趣阐释》呢？因为它显然是《密集根本续》的词句注释。为什么不是《密集》的释续呢？就现在汉藏两地存在的《意趣阐释》而言，如果仅以此为依据，作为《密集》的释续并不矛盾。但如果认为该续是完整的，就像其名称一样，许多其他的续部，也像《密集》一样，有许多意趣解释，并且似乎有不依赖于其他、独立自主的本尊咒语仪轨。因此，如果认为该续是完整的，那么它是独立自主的，不能说它仅仅是其他续部的附属释续。《金刚地基》也不是现在的译本，现在的这个是《事部》，而这里所说的是必须是二合的续部。还有《金刚心庄严》、《秘密庄严》和《宝点》这三部，这里都说是二合的续部，所以不是瑜伽续。《妙吉祥勇士》中的“勇士”是忿怒尊的名称，指的是《阎魔敌续》。这样说来，这些都是贪欲的续部，在其中
English
Here, the Guhyasamaja is said to have a thousand texts, and even the current condensed root tantra alone has one thousand eight hundred shlokas. As the wise ones say, if it is not the number of shlokas, then it is certainly reasonable. The Uttaratantra, or the Later Tantra, is another text called the Essence of all Tantras, the Later. The sadhana of the five deities of Hayagriva described in it is also found in the Ocean of Sadhanas. This tantra seems to have been translated into Tibetan a long time ago, but it is not included in most of the Hundred Thousand Tantras. The 'Collected from All' refers to the Wisdom Vajra Collected from All. Samanantarajavijaya is the Non-Dual Victory. Although Vajramala and others are said to be explanatory tantras of Guhyasamaja, in the view of the Arya school, they are considered as such. If they are explanatory tantras of Guhyasamaja, they must be included in the Thousand Guhyasamajas. But since they are listed as separate categories of tantras, they are not established as explanatory tantras from the beginning, but only similar tantras. Then, what about the Gongpa Lungten (Commentary Revealing the Thought)? Since it is clearly established as a commentary on the words of the Guhyasamaja Root Tantra, why is it not an explanatory tantra of Guhyasamaja? As far as the Gongpa Lungten that exists in both China and Tibet today is concerned, if we only consider this, it is not contradictory to be an explanatory tantra of the Guhyasamaja. But if we consider that the tantra is complete, like its name, many other tantras also have many explanations of the thought, just like the Guhyasamaja, and it seems that there are independent deity mantra rituals that do not depend on others. Therefore, if we consider that the tantra is complete, then it is independent, and it cannot be said that it is only a subsidiary explanatory tantra of other tantras. The Vajra Subterranean is also not the current translation, the current one is Kriya, and what is said here must be a union tantra. Also, the three, Vajra Heart Ornament, Secret Ornament, and Jewel Drop, are all said here to be union tantras, so they are not yoga tantras. In Jampal Pawo (Manjushri Hero), 'Pawo' is the name of a wrathful deity, referring to the Yamantaka Tantra. Thus, these are tantras of desire, and within them
Chinese
從那裡也將二合（雙運）作為道。四部續部中是無上瑜伽續。同樣，手印續是瑜伽續，勇猛續是行續，觀視（觀察）安樂作為道的續部在事續中是貪欲的續部。同樣，嗔恨之類的續部和愚癡之類的續部也，要知道在四部續部中都有。空行母即天女的續部，所有這些也按照上面所說的次第，在四部續部中都有。要知道母續的每一部中也有貪欲、嗔恨、愚癡三者。據說大貪的續部能在一世中賜予成就，所以另外兩種也要明白，因為這句話會成為最初的說明。這樣一來，這裡的成就之義是，在一生一世中修習道就能夠獲得成就，這是所有密咒的宗派，雖然所有這些普遍都有貪欲作為道，但從主要和次要的角度來說，分為貪、嗔、癡三類，雖然歸於這三類，但也是聚合。四部續部中，父續和母續分為兩兩，所以有八部。所有這八部，用貪、嗔、癡三類來分，就變成二十四部續部。其中，無上瑜伽續的方便續是貪欲之類，從《密集金剛》到《天女教法》的這二十八個部類，第二十七個部類是，顯現面向密集金剛並且與之相符。是這樣說的。這樣一來，有些人說父續的分類只需要三類，母續的分類只需要六門，又說父續沒有五部續的分類，又說寶生蓮花沒有三類的續部，又說毗盧遮那幻網是愚癡之類，又說閻魔敵紅黑是嗔恨之類，這些都被這個續部的詞句嚴厲地遮止了，因為母續中也說了三類的分類，而且父續中也清楚地說了寶生部寶生樹，事業部大誓言，誓言現證，以及五金剛。
English
From there, the union (dual union) is also taken as the path. Among the four classes of tantras, it is the Anuttarayoga Tantra. Similarly, the Hand Seal Tantra is the Yoga Tantra, the Fierce Tantra is the Action Tantra, and the tantra that takes the bliss of observation as the path is the desire tantra in the Kriya Tantra. Similarly, the tantras of the nature of hatred and the tantras of the nature of ignorance are also to be known to be present in all four classes of tantras. The Dakini, that is, the tantras of the goddesses, are all present in all four classes of tantras in the order mentioned above. Know that each of the Mother Tantras also has the three: desire, hatred, and ignorance. It is said that the tantras of great desire bestow accomplishment in one lifetime, so the other two should also be understood, because that statement will become the initial explanation. In this way, the meaning of accomplishment here is that the ability to attain accomplishment by practicing the path in one lifetime and one body is all the Mantrayana, and although all of these generally have desire as the path, they are divided into three types: desire, hatred, and ignorance, from the perspective of major and minor, and although they are included in these three types, they are also aggregates. In the four classes of tantras, the Father Tantra and Mother Tantra are divided into two each, so there are eight. All eight of these, divided by the three types of desire, hatred, and ignorance, become twenty-four classes of tantras. Among them, the skillful means tantra of the Anuttarayoga Tantra is of the nature of desire, from the Guhyasamaja to the teachings of the goddesses, these twenty-eight categories, and the twenty-seventh category is that which manifests facing the Guhyasamaja and is in accordance with it. That's what it says. In this way, some say that the classification of the Father Tantra only needs three categories, and the classification of the Mother Tantra only needs six doors, and that there is no classification of the five families of tantras in the Father Tantra, and that the Ratnasambhava Padma does not have tantras of the three families, and that the Vairochana Mayajala is of the nature of ignorance, and that the Yamantaka Red Black is of the nature of hatred, these are all severely refuted by this tantric statement, because the classification of the three families is also explained in the Mother Tantra, and in the Father Tantra, the Ratna family Ratna Tree, the Karma family Great Vow, and the Vow Manifest Knowledge are clearly stated, as well as the Five Vajras.