English
Otherwise, it would become an absurd conclusion. Even according to the Sakya school's view, most of these absurd conclusions hold true. According to this school's view, common union and other general mother tantras, the completion stage of subtle line yoga is not profound, the completion stage of Caṇḍālī and messengers is profound, and the recognition of non-duality is made in the Hevajra. As for which are the tantras of the Chakrasamvara, I will not speak of them at this time. At this time, it is acknowledged in meaning that special mother tantras are labeled as non-dual. In the Dharma teachings of Chakrasamvara, general mother tantras and secret limits are mentioned, and special mother tantras are also directly explained as actual mother tantras. Since the subtle lines, Guhyasamāja, Kṛṣṇayamāri, Vajrapaṇjara, etc., explain this in detail, it would lead to the conclusion that mother tantras are general. Since the profound completion stage is mainly taught, Chakrasamvara would also lead to the conclusion of non-duality. Moreover, the messenger path of the profound completion stage that you consider is clear as general, and Guhyasamāja would also lead to the conclusion of non-duality. Saying that special mother tantras are non-dual and only explaining mother tantras is also contradictory. Furthermore, it is said that since Hevajra is non-dual, non-duality requires the aspect of wisdom, so the Ḍākinījālaśamvara, etc., and the Vajrapaṇjara of Ḍākinīs are quoted. If that is the case, since it is non-dual, why is it not explained in the father tantras as well? Furthermore, if the special mother tantra, the one with the three aggregates, is non-dual, then the special father tantra would also lead to the same conclusion. Also, the special mother tantra is Chakrasamvara, and Hevajra is non-dual. Since both teach the profound completion stage, then the difference between the special mother tantra and non-duality must now be explained. Some say that the father tantra has vast means and the mother tantra has profound wisdom, but this is also contradictory, because emptiness is clearer in Chakrasamvara than in Guhyasamāja, and the order of mandala rituals, etc., is clearer in Guhyasamāja than in Chakrasamvara. Some also consider the difference between teaching luminosity and emptiness and teaching bliss and emptiness, but these two are equally emphasized in all highest yogas. It is said that the Vajrapaṇjara quotes the scriptures that the father tantra is practiced to subdue male disciples and the mother tantra is practiced to subdue female disciples. The meaning of the scripture is that for the sake of subduing beings who are mainly male, rituals with the father deity as the main focus are performed, and for the sake of subduing beings who are mainly female, mandalas and rituals with the mother deity as the main focus are taught.
Chinese
秘密集会中也明确说明了女性成佛的方式。胜乐金刚、四座等经典中，主要在于观修生殖，因此不合理。还有些人误解了帐篷的词句，认为最初只进入内道，最初进入外道是为了后来接受父母的意义，这没有任何理由。内道是方便，外道是智慧，两者毫无相似之处，完全没有关联。有人认为结合解脱等同于外道，但从结合的方面来说，父续更为重要。因此，这很不确定。俄巴师等认为，所表达的是方便和智慧，所调伏的是男女的差别，这些都被他们驳斥了。这些是对西藏早期观点的分析。后来，布敦仁波切几乎引用了所有这些观点，认为关于父母二者的所有其他说法都是合理的。他创造了每一个二无自性三法的安立方式，最终认为这些都无法单独安立，全部具备也很稀有，所以应该以大部分具备为准。说完之后，他毫不犹豫地离开了。波东巴也提出了所有这些观点，并对早期观点逐一稍作驳斥，创造了与自己观点相似或不同的观点。他创造了每一个二无自性三法的安立方式，认为每一个都能安立，全部具备。他详细地用文字进行了恐吓。时轮金刚是二无的，其他经典中说单母是方便，单父是智慧。这里颠倒了，说方便智慧相互增长，还说了智慧月亮降临等许多细节。帐篷中说：时轮金刚瑜伽续，最初是诸佛的解释，后来是瑜伽母续，因为后者掌握了女性。因此，初品是方便续，二品是智慧续，说是二无的。还有，解释续桑布扎及时轮金刚本身最重要，是二无的。道果也是桑布扎的口诀最重要。帐篷和明点四座是二品的解释续，但说是母续。父续、母续、二无这三者，后者比前者更殊胜。这也是不合理的，其他经典中说单母是方便。
English
It is clearly stated in the Guhyasamaja that women attain Buddhahood. In the Chakrasamvara, Chatuhpitha, etc., the main emphasis is on meditating on generation, so it is unreasonable. Some people misunderstand the words of the Tent and say that initially only entering the inner path, and initially entering the heretical path is for the purpose of later accepting parents, which has no reason at all. The inner path is skillful means, and the outer path is wisdom, and there is no similarity between the two, so there is no connection at all. Some people think that union and liberation are similar to the heretics, but from the aspect of union, the father tantra is more important. Therefore, it is very uncertain. The Ngokpas and others believe that what is expressed is skillful means and wisdom, and what is to be tamed is the difference between men and women, which has been refuted by them. These are analyses of the views of early Tibetans. Later, Buton Rinpoche quoted almost all of these views, and considered all other statements about the two parents to be reasonable. He created each way of establishing the two non-self-nature three dharmas, and finally concluded that these cannot be established alone, and it is rare to have all of them, so it should be based on having most of them. After saying that, he left without hesitation. Bodongpa also put forward all these views, and refuted the early views one by one, creating views that were similar or different from his own. He created each way of establishing the two non-self-nature three dharmas, believing that each one can establish and have everything. He intimidated in detail with words. Kalachakra is non-dual, and other scriptures say that the single mother is skillful means, and the single father is wisdom. Here it is reversed, saying that skillful means and wisdom increase each other, and it also says that the moon of wisdom descends, etc. There are many details. The Tent says: Kalachakra Yoga Tantra, initially explained by the Buddhas, later the Yogini Tantra, because the latter holds women. Therefore, the first chapter is the skillful means tantra, and the second chapter is the wisdom tantra, saying that it is non-dual. Also, the explanatory tantra Sambuta and Kalachakra itself are the most important, and are non-dual. The Lamdre is also the most important of Sambuta's instructions. The Tent and Bindu Chatuhpitha are the explanatory tantras of the two chapters, but they are said to be mother tantras. The father tantra, mother tantra, and non-dual three, the latter is more superior than the former. This is also unreasonable, other scriptures say that the single mother is skillful means.
Chinese
在仅仅讲述地的体性和味道以及仅仅讲述智慧的定解不明显，并且如《密集五次第》和《摄行》中所出现的那样，从众多汇集的续部中阐明，显现如月亮的法是智慧，供养如太阳的法是方便，因为已经显示了这些，所以它们也成了二无别三法蕴，初品有法，不是二无别三法蕴，因为是父续的缘故。后者有法，不是那里，因为是母续的缘故。二品不是二无别三法蕴，因为第二品是父母单方面的缘故。二品中也没有不是二品的章节的缘故。因为誓言具有方便智慧二者的缘故，是这样的想法。密集金刚的续和胜乐金刚的续有法，是二无别的续三法蕴，因为誓言具有父续母续二者的缘故。如果每一个都不是父母单方面，那么，那部经中说“最初是父续，第二是母续”就无法联系起来了，因为必须将那些解释为二无别的父续母续等。或者就是二无别，因为是二无别的父母的缘故，这与已成立而成立或者能立与所立相同。或者必须承认一切父母都是二无别，除此之外没有其他可能。那部经看起来像是仲译师的译本，如果按照早期藏人所做的那样将其视为标准，那么就必须那样承认。但它的意思是，金刚幕续的讲述者，喜金刚，最初讲述了许多瑜伽续，为了将外面的无女，也就是空行母们聚集为眷属，所以讲述了瑜伽母续。一般来说，佛陀讲述无上瑜伽的方式是，从父续开始，之后才展示母续。也不是三十二品的后两品的情况。现在所说的二品也不是，因为那二者也没有品的次第。仲译师的译本是文字有误的错译，因为“金刚”这个词是“最初”的意思，ra是声音的结尾，“诸”这个词是“诸位”的意思。但是，在觉译师的译本以及玛尔巴修改过的两个译本中，都有“喜金刚瑜伽续，最初对诸位胜者宣说，之后是瑜伽母续”。
English
The definite understanding that only explains the nature and taste of earth and only explains wisdom is not apparent, and as it appears in the Guhyasamaja Five Stages and the Compendium of Conduct, it is clarified from many assembled tantras. The dharma of appearance, like the moon, is wisdom, and the dharma of offering, like the sun, is shown as means. Because these have been shown, they also become the non-dual three skandhas. The first chapter, the subject, is not the non-dual three skandhas, because it is the father tantra. The latter, the subject, is not there, because it is the mother tantra. The two chapters are not the non-dual three skandhas, because the second chapter is only one aspect of the father and mother. Also, there is no verse in the two chapters that is not the two chapters. Because the vows have both means and wisdom, that is the thought. The tantra of Guhyasamaja and the tantra of Chakrasamvara, the subject, are the non-dual tantra three skandhas, because the vows have both father and mother tantras. If each one is not one aspect of the father and mother, then the statement in that scripture that "the first is the father tantra and the second is the mother tantra" cannot be connected, because those must be explained as the non-dual father and mother tantras, etc. Or it is non-dual, because it is the non-dual father and mother, which is the same as proving what is already proven or the proof and the proven. Or it must be admitted that all fathers and mothers are non-dual, and there is no other possibility. That scripture appears to be a translation by Drokmi Lotsawa, and if it is considered standard as done by early Tibetans, then it must be admitted as such. But its meaning is that the speaker of the Vajra Tent Tantra, Hevajra, initially spoke many Yoga Tantras. In order to gather the outer women, the Dakinis, as attendants, he spoke the Yogini Tantra. In general, the way the Buddha taught the Anuttarayoga is that he shows the mother tantra later than the father tantra. It is also not the case of the last two of the thirty-two chapters. What is now called the two chapters is also not, because those two also do not have the sequence of chapters. The translation by Drokmi Lotsawa is a corrupted translation with errors, because the word "Vajra" means "first," ra is the end of the sound, and the word "all" means "all of you." However, in the translation by Gö Lotsawa and the two translations revised by Marpa, there is "Hevajra Yoga Tantra, first spoken to all the Victors, and later the Yogini Tantra."
Chinese
那是为了摄集女性形相。这个翻译很好。如果按照འབྲོག་འགྱུར་的翻译，因为最初没有说听者是谁，所以后面说“那个”就不知道指的是谁了。如果说ཀྱཻ་རྡོར་指的是《རྒྱུད་བརྟག་གཉིས་》，那么《རྒྱུད་བརྟག་གཉིས་》就会变成父续，而且最初说ཀྱཻ་རྡོར་的父续，很多胜者都这样说。瑜伽母续后面那个是因为摄取女性的缘故，这样说而已。因此，从《གུར་》中将不动佛和金刚持混合，多次安立为喜金刚之名。如果说凡是喜金刚就是《བརྟག་གཉིས་》，那么给所谓的黑沉香喜金刚供奉黑沉香，也是给《བརྟག་གཉིས་》供奉黑沉香吗？因此，喜金刚的意思就是金刚持的意思。最初是对胜者五部执持男性形相而说的。后面说的不相关联。后来母续是，那些胜者自己为了摄集执持女性形相的眷属。是这个意思。还有，按照མར་དོ་的翻译，喜金刚等诸佛，结合之续从欢笑中，那些执持女性形相者，是殊胜的瑜伽母续。这样翻译来说也很好。还有，《བརྟག་གཉིས་》法，你应是母续，因为你被金刚《གུར་》等解释为母续的缘故。如果不遍，那么讲续就成了将根本续的意义颠倒解释了。根本续的意义安住在二取不成立之上，而讲续却将之解释为低劣的母续的缘故。对于格鲁派来说，虽然无上瑜伽不周遍，但是它的安立方式其他的都错了。显现、语、光明。具有幻身的色身，发挥作用是父续，精滴下堕逆转的四喜发挥作用是母续。在《空行海》中说，对于瑜伽士们来说，续部中，光明幻化叫做，幻化的世间。这样就显示了父续的差别。母续的差别以现量成立的方式宣说。那个教证的意思是，从修光明和幻化中了解到的那些，那是那个的仪轨，即通达方便智慧的瑜伽士进入续部的意思，仅仅是这个意思而已，所以不能作为依据。密集根本续法，你应不是父母二续，因为词句是这样。