Chinese
既云“总集”，则此乃五部总集。由其力故，余者定成五部各别。且月密明点亦显现成立为金刚萨埵部。故于父续亦明晰显现六部之差别。又莲花炽燃大续，普遍周知的确是父续莲花部。其支分《五十大自在主部》既是父续，亦显现成立为莲花部。如是，现证幻网与，阎魔敌红黑续，如来一切身语意阎魔敌名为二续，亦明晰宣说为贪欲部。幻网与红黑二者，从词义二方面而言，与密集金刚极其相似，真实成立。故若密集金刚是贪欲部，则彼等亦必须是。又若谓现证是痴心清净，阎魔敌是忿怒故，则转成彼部。如是思之，则密集金刚亦当成嗔恨部，因不动佛是嗔恨清净之本尊故。又或当成贪嗔二部，因坛城本尊有寂静与忿怒二者故。故于贪欲一部中，亦有胜者五部或六部之差别。以彼理，于余二者亦可有。故于此三毒转为道用之差别时，不以本尊寂静与忿怒之相，及属于五部何者之门安立。乃以与所化有情心意相符之引导方式，稍有不同之门安立。其亦是最初业者入门之道时不同，从得自在智慧起，则全无不同。且于彼之前，从智慧降临起，亦多成相同。如是，若如事续与行续各别分判，则成五部续。若如瑜伽父续母续各别分判，则成五部续。若如大瑜伽与，普遍周知的四部续，则成瑜伽上续。
English
Since it is said to be "combined," this is a combination of the five families. Due to its force, the others are definitely established as being separate five families. Moreover, the Chandra-guhya bindu is also manifestly established as belonging to the Vajrasattva family. Therefore, the distinction of the six families is also clearly manifested in the Father Tantra. Furthermore, the great tantra of the Blazing Lotus is universally known to be the Father Tantra Lotus family. Its branch, the Fifty Lords of the World of Families, is both the Father Tantra and manifestly established as being the Lotus family. Likewise, the Manifest Illusion Network and, the Yamāntaka Red-Black Tantras, the two tantras called Yamāntaka of all the body, speech, and mind of the Tathāgatas, are also clearly stated to be tantras of the desire family. The Illusion Network and the Red-Black, in terms of both words and meaning, are actually established as being extremely similar to the Guhyasamāja. Therefore, if the Guhyasamāja is a desire tantra, then those must also be. Furthermore, if one thinks that Manifestation is the purification of delusion, and Yamāntaka is wrathful, so it transforms into that family, then the Guhyasamāja would also become the hatred family, because Akshobhya is the deity of the purification of hatred. Or it would become both the desire and hatred families, because the deities of the mandala have both peaceful and wrathful aspects. Therefore, even within the single desire family, there is a distinction of the five or six Victorious Ones' families. By that reasoning, it is possible for the other two as well. Therefore, in this context of distinguishing the three poisons as a path, it is not established by the appearance of the deities' peaceful and wrathful forms, or by which of the five families they belong to. It is established by the way of guiding that is in accordance with the minds of the trainees, with slight differences. That is different at the time of the path of entry for beginners, but from the time of having power over wisdom, there is no difference at all. And even before that, from the time of the arrival of wisdom, they mostly become the same. Thus, if the Action Tantra and the Performance Tantra are distinguished separately, then there are five classes of tantras. If the Yoga Father Tantra and Mother Tantra are distinguished separately, then there are five classes of tantras. If the Great Yoga and, the universally known four classes of tantras, then it is the Anuttarayoga Tantra.
Chinese
在无的范畴中，此方便续部有贪欲之类续、愚痴之类续、嗔恨之类续三种。第一种是：吉祥密集根本续、金刚鬘、金刚心庄严、现观庄严幻化网、一切续部之心髓后续、种姓之世间怙主五十法，这些是自主之续。意旨授记、四天女请问、智慧金刚总集，这些如果总体上是完整的，本来是自成体系的续部支分圆满，但是现在汉藏地区存在的这些，只是断除疑惑和确定甚深意义的片段被单独提取出来而已，不是具缘者完整的顺缘，因为不显示本尊、咒语、生起次第、灌顶、事业、无量成就等任何内容。此外，密集等续部，对于灌顶的阶段、生起次第、圆满次第之因的阶段、共同成就等，依靠真实或以意念观修的明妃，从而将双运的安乐作为道用而发挥作用，因此称为摄受贪欲者的续部。愚痴之类续部，比如文殊幻化网六万部，但是现在翻译成藏文的，只是《文殊真实名经》，此经中，作为愚痴的对治，宣说空性、缘起、各种识的真如、如来藏一切种、大乐等无违聚合无过失之法，以及菩提道次第等基道果的无量差别，从如所有性和尽所有性方面，主要宣说使智慧之光明增长的方法。又从另一方面来说，仅仅宣说作为愚痴对治的一切种类的无分别之道，称为摄受愚痴者的续部。因为不主要宣说世俗贪欲之道和现行，所以不称为贪欲和嗔恨之类。嗔恨之类续部是
English
Within the category of "absence," this lineage of skillful means includes three types of tantras: those related to desire, those related to ignorance, and those related to hatred. The first type includes: the fundamental tantra of glorious Guhyasamaja, the Vajramala, the Vajrahṛdayālaṃkāra, the Vajradhātu Māyājāla, the Uttaratantra, the essence of all tantras, and the Fifty Verses on the Lord of the World of Lineages. These are autonomous tantras. The teachings on prophecies, the Questions of the Four Goddesses, and the Jñānavajrasamuccaya, if they were complete in general, would be self-contained tantras with fully complete branches. However, what exists in China and Tibet now are only fragments extracted separately to resolve doubts and determine profound meanings. They are not complete conducive conditions for a fortunate individual, because they do not show any deities, mantras, generation stage, empowerment, activities, or limitless accomplishments. Furthermore, these tantras such as Guhyasamaja, for the stage of empowerment, the stage of the generation stage, the stage of the cause of the completion stage, and common accomplishments, rely on actual or mentally visualized consorts, thereby utilizing the bliss of union as the path. Therefore, they are called tantras that embrace those with attachment. The tantras of the category of ignorance, such as the 60,000 sections of the Mañjuśrīmāyājāla, but what is currently translated into Tibetan is only the Mañjuśrīnāmasamgīti. In this, as an antidote to ignorance, emptiness, dependent origination, the suchness of various consciousnesses, the tathāgatagarbha in all its aspects, great bliss, and other non-contradictory, faultless aggregates of qualities, as well as the limitless distinctions of the ground, path, and result, such as the stages of the Bodhisattva path, are taught. From the perspective of "as it is" and "as many as there are," it mainly teaches methods to increase the light of wisdom. Also, from another perspective, it only teaches the path of complete non-conceptualization as an antidote to ignorance, and is called a tantra that embraces the ignorant. Because it does not mainly teach ordinary paths of desire and manifest actions, it is not called a tantra of the category of desire or hatred. The tantras of the category of hatred are
Chinese
瑜伽后续理趣三万六千颂，或文殊金刚怖畏金刚的分别一万二千颂等，虽有，然于藏地所译者，乃文殊金刚怖畏金刚之续，分别七品等。此等乃于灌顶，及根本修法的生起次第修习之时，亦编排殊胜之现行事业缘起，且为使现行本身，圆满具足基、道、果三者之清净，及依于猛厉事业，开示连结外、内、密彼等本身之缘起边际之方法，并为使现行本身，成为积聚资粮之最胜方便故，名曰随顺嗔恚者之续。总的来说，因是密咒故，开示贪欲道。特别是，因是内道或无上瑜伽故，二合之贪欲道本身，于灌顶及二次第，及禁行之行持，及近取之场合，一切皆依各自所需而立基，不仅如此，于趋入最胜成就之时，修行者所应修持之次第上，秘密集会等彼等，与后者此二者，虽亦无有将大贪欲作为道用之轻重差别系于其上，然于供养及灌顶，及修持坛城等之时，诸多细微之仪轨支分，及丸药等共同成就之修法场合诸多处，贪欲是否需真实作为道用，有极大差别，且于续之真实开示语句上，贪欲作为道用之详略亦有极大差别。如是，就部分而言，愚痴及嗔恚作为道用，虽较秘密集会等亦多有宣说，然乃余论及支分而已。于后者此等之中，愚痴及嗔恚作为道用，乃作为道之主要，且为特意彰显之故，续之语句上亦有极大差别，且就修法实修之门而言，亦有是否需修习愚痴作为道用之广大，及嗔恚作为道用之广大之差别。藏地大多数人之心识中，嗔恚作为道用之理解，仅限于示现忿怒本尊及随顺开示现行事业等。
English
The thirty-six thousand verses of Yoga Subsequent Reasoning, or the twelve thousand verses of Manjushri Vajrabhairava's discernment, etc., exist, but what has been translated into Tibetan is the Manjushri Vajrabhairava Tantra, the seventh discernment, etc. These are for empowerment, and even during the practice of the generation stage of the fundamental sadhana, they arrange special interdependent connections for the activities of manifestation, and for the manifestation itself to completely purify the basis, path, and fruit, and based on fierce actions, they show the method of connecting the outer, inner, and secret interdependent connections themselves, and for the manifestation itself to be the supreme means of accumulating merit, hence it is called the Tantra that follows after the wrathful. In general, because it is secret mantra, it shows the path of desire. In particular, because it is inner or highest yoga, the path of union itself is based on what is needed in all situations of empowerment, the two stages, the practice of vows, and the occasion of near attainment. Moreover, when engaging in the supreme accomplishment, in the order of practice that the practitioner should practice, those such as the Guhyasamaja, and these two later ones, although there is no difference in the degree to which great desire is used as a path, there are many subtle ritual branches during the times of offering, empowerment, and mandala practice, and in many occasions of practicing common accomplishments such as pills, there is a great difference in whether desire needs to be actually used as a path, and in the actual words of the tantra, there is also a great difference in the extent to which desire is used as a path. Similarly, in terms of parts, although ignorance and hatred are said to be used as paths more than in the Guhyasamaja, etc., they are only supplementary discussions and branches. In these later ones, ignorance and hatred are used as the main path, and because they are especially emphasized, there is also a great difference in the words of the tantra, and in terms of practice, there is also a difference in whether or not it is necessary to meditate on the expansion of ignorance as a path and the expansion of hatred as a path. In the minds of most Tibetans, the understanding of hatred as a path is limited to showing wrathful deities and accordingly showing manifest activities.
Chinese
此外，没有产生任何其他的理解。关于贪欲作为道用的，也只是停留在运用事业印的方法上，没有产生其他的理解。有些人说没有愚痴作为道用的，而且大多数人也只是把睡眠和梦境的诀窍看作是细微末节，或者仅仅是修习空性，除此之外，没有见到其他的愚痴作为道用的理解。仅仅凭这些，似乎不能彻底理解这些意义。一般来说，密宗的所有续部都有安立为贪欲道的场合。而且，这些全部都是普遍引导走向大贪欲的道，虽然是贪欲之部的续，但也是根据其中的差别而分为三类，比如要知道如同大种姓和小种姓的区分一样。因此，以种姓来表示，即使道之正行修习方式同样是贪欲之部，也有区分天尊种姓等的方法。通过其他的区分方式，如果进行五毒作为道用等的区分，那就不矛盾了。在藏地这一方，以前对于敌、面、怖三者，命名为黑怖三部，并且大多将讲说和口诀合二为一。瓦日译师在此之上加上了阎魔敌尊胜的续部，命名为黑部四法，但是由于后来的发展不兴盛，所以似乎很少记录在文献中。后来，自从红阎魔敌的法类翻译过来之后，将敌、黑、六面合称为黑部，命名为红黑怖三部，并且有人想要将这些法类统一起来。然而，黑部三法和红阎魔敌第十九品是父续，红阎魔敌第二十二品是母续，因此父续和母续各自存在。阎魔敌尊胜是行续，其他都是无上瑜伽部，因此续部的分类差别很大。敌、黑、六面、红阎魔敌第十九品等是贪欲之部的续，金刚怖畏的续部等是嗔恨之部的续，因为初学者的道次第不同，所以这些法类需要统一起来，一个必须补充另一个，必须详细地
English
Furthermore, no other understanding has arisen. Regarding desire as a path, it is limited to the method of relying on karma mudra, and no other understanding has arisen. Some say that there is no delusion as a path, and most people consider the instructions on sleep and dreams to be minor details, or merely meditate on emptiness. Apart from that, no other understanding of delusion as a path is seen. With just that, it does not seem possible to thoroughly understand these meanings. In general, there are occasions when all the tantras of secret mantra are established as the path of desire. Moreover, all of these are generally guides to the path of great desire. Although they are tantras of the desire class, they are divided into three categories according to the differences within them, just as one should understand the distinction between major and minor lineages. Therefore, by representing the lineage, even though the actual practice of the path is the same class of desire, there are methods of distinguishing the classes of deities, etc. Through other methods of differentiation, if one makes distinctions such as the five poisons as the path, then there is no contradiction. In this part of Tibet, the three, Enemy, Face, and Terror, were previously named the Three Black Terrors, and many combined explanation and oral transmission into one. Bari Lotsawa added the Yamari-Vijaya Tantra to it and named it the Four Black Sections, but it seems that it is not often recorded in the literature because its subsequent development was not prosperous. Later, since the translation of the Red Yamari cycle, the Enemy, Black, and Six-Faced were combined into one as the Black Section, named the Three Red-Black Terrors, and some people wanted to unify these Dharma cycles. However, the Three Black Sections and the 19th chapter of Red Yamari are Father Tantra, and the 22nd chapter of Red Yamari is Mother Tantra, so the Father and Mother Tantras exist separately. Yamari-Vijaya is an Action Tantra, and the others are Anuttarayoga Tantra, so the classification of the tantras is very different. The Enemy, Black, Six-Faced, and the 19th chapter of Red Yamari are tantras of the desire class, and the Vajrabhairava Tantras are tantras of the anger class. Because the stages of the path for beginners are different, these Dharma cycles need to be unified, one must supplement the other, and must be detailed.