English
That is for the purpose of gathering female forms. This translation is good. If according to the translation of 'Bro-g.yur, since the listener was not mentioned at the beginning, it is not clear to whom 'that' refers to later. If it is said that Kye Dor refers to the 'Gyud brtag gnyis', then 'Gyud brtag gnyis' would become a father tantra, and initially, many victors say that Kye Dor is a father tantra. The latter part of the yogini tantra is said to be for the purpose of taking women. Therefore, from the 'Gur', the name 'Kyedor' is repeatedly established by mixing Akshobhya and Vajradhara. If it is said that all Kyedor are 'Brtag gnyis', then is the offering of black agarwood to the so-called black agarwood Kyedor also an offering of black agarwood to 'Brtag gnyis'? Therefore, Kyedor means Vajradhara. Initially, it was said to the victors of the five families who hold male forms. The latter part is unrelated. Later, the mother tantra is that those victors themselves gather retinues who hold female forms. That is the meaning. Also, according to the translation of Mar-do, the combining tantra of the Kyedor and other Buddhas is from laughter, and those who hold female forms are the supreme yogini tantra. It would be good to explain it in this way. Also, 'Brtag gnyis' dharma, you should be a mother tantra, because you are explained as a mother tantra by Vajra Gur and others. If it is not pervasive, then the explanatory tantra has explained the meaning of the root tantra in a reversed way. The meaning of the root tantra is that it abides in the non-establishment of dualistic grasping, but the explanatory tantra explains it as an inferior mother tantra. For the Gelugpa school, although it is not pervasive by the definitive of highest yoga, the other ways of establishing it are wrong. Appearance, sound, clear light. Manifesting the illusory body with the form is the father tantra, and manifesting the four joys of the descending and reversing of bindus is the mother tantra. In the 'Dakini Ocean', it is said that for the yogis, in the tantra, clear light and illusion are called, the world of illusion. This shows the difference of the father tantra. The difference of the mother tantra is said to be established by direct perception. The meaning of that scripture is that those who know from meditating on clear light and illusion, that is the ritual of that, that is, the yogi who understands skillful means enters the tantra, it is only that meaning, so it cannot be taken as a source. The Guhyasamaja root tantra dharma, you should not be both father and mother tantra, because the words are like that.
Chinese
由于这两者都没有清楚和详细地阐述，所以说续部《金刚鬘》是父续和母续两者，因为这两者都着重阐述。因此，结合《意趣授记》等，用《明灯论》解释的方法，其中显示幻身、光明、四相的词句，在解释时显得非常隐晦。而其他注释以其他方式解释时，那些词句的意义似乎完全变得清晰。即使与夏布的观点相似，但其他密集金刚的观点，完整解释根本续的意趣，其中四相和幻身的术语完全没有，意义也像圣系一样没有的情况非常多。如果只考虑一个洞穴的意义相同，那么父续和母续就完全相同了。而且您自己也承认幻身和四相存在于胜乐金刚和喜金刚的体系中，因此不会有区别。而且对于怖畏金刚等很多本尊来说，这两者都不明显，因此会变成非二元。这两个特点，对于父续来说只有圣系的论典，而对于母续来说，像《二观察续》这样，只有一句词可以勉强符合，除此之外，不可能普遍存在，具备三者的情况。智慧宝是主要显示业灌顶和幻身的父续，智慧自在是主要显示智慧灌顶和光明的母续，第四灌顶和主要显示双运的无二续部。无二的真实是时轮金刚。喜金刚也不矛盾，因为第四灌顶非常明显。益西孜巴也说，第四灌顶比其他续部隐藏，续部注释《毗摩罗钵罗》中说，喜金刚不包括喜金刚，这个智慧等等，因为第四灌顶明显。密集金刚后部续中智慧自在明显，比根本续还明显，金刚鬘中所有灌顶都明显，桑布扎等中秘密灌顶非常明显，时轮金刚体系的第四灌顶，比喜金刚中喜金刚和秘密金刚都没有的明显，根本不明显。这个智慧等等容易被引导到其他意趣，而且引导的很多。显示四灌顶智慧的《集经》、《名义赞上师》等和《佛陀顶髻》等很多经典中都清楚地说明了，因此与灌顶结合不合理。幻身是父续的安立，以上已
English
Since neither of these two clearly and extensively explains them, it follows that the explanatory tantra, the Vajra Garland, is both the father and mother tantras, because both of these are emphasized and explained. Therefore, combining with the Intentional Prophecy and other texts, the way the Lamp Clarification explains the terms that show the illusory body, clear light, and four appearances seems very obscure when explaining them there. When other commentaries explain them in other ways, the meaning of those terms seems to become completely clear. Even if it is similar to the Shab's view, other Guhyasamaja views, which fully explain the intent of the root tantra, often lack the terminology of the four appearances and the illusory body, and the meaning is also absent like in the Arya system. If we only consider the meaning of one cave to be the same, then all the father and mother tantras would be the same. Moreover, you yourself admit that the illusory body and four appearances exist in the Chakrasamvara and Hevajra systems, so there would be no difference. And for many deities such as Yamantaka, both of these are not clear, so they would become non-dual. These two characteristics, for the father tantras, only exist in the texts of the Arya system, and for the mother tantras, like the Two Examinations Tantra, only one sentence can barely fit, but otherwise, it is impossible to be universally present, possessing all three. Wisdom Jewel is the father tantra that mainly shows karma empowerment and the illusory body. Wisdom Freedom is the mother tantra that mainly shows wisdom empowerment and clear light, the fourth empowerment, and the non-dual tantra that mainly shows union. The actual non-dual is the Kalachakra. Hevajra is also not contradictory, because the fourth empowerment is very clear. Yeshe Zepa also said that the fourth empowerment is more hidden than other tantras, and the tantra commentary Vimalaprabha says that Hevajra does not include Hevajra, this wisdom, etc., because the fourth empowerment is clear. In the Guhyasamaja Later Tantra, wisdom freedom is clear, even clearer than the root tantra. In the Vajra Garland, all empowerments are clear, and in Sambhuta and others, the secret empowerment is very clear. The fourth empowerment of the Kalachakra system is clearer than what is not present in Hevajra's Hevajra and Secret Vajra, and it is not visible at all. This wisdom, etc., is easy to be led to other intentions, and many are led. The Compendium of Sutras, the Name Praise Lama, etc., which show the wisdom of the four empowerments, and the Buddha's Crown, etc., clearly explain them, so it is unreasonable to combine them with empowerment. The illusory body is the establishment of the father tantra, as mentioned above.
Chinese
已决断。将光明作为主要显示而安立为母续也不合理，如果仅仅认为自性光明，那么所有的经部都应成那样。父续也应成那样，风心融入心间的那个，即使在许多母续中也没有如此清晰地阐述。父续如金刚鬘等则清晰地显示了。如果认为以乐空双运为主要显示，所以那是光明，那么，即使那样，也有必须安立为光明的时候。光明法身道，以及彼大乐顶髻身道，和要害击中等是不一样的。乐空双运在父续的道之次第中广说，所以那也不行。因此，自宗认为无上瑜伽一切都是无二续，而将它分为父续和母续，在时轮大疏中最为清晰。在印度也是那样出名的。藏人分为三类，是从自己主要修持什么，就努力将那二者不二而修的善业，比将其他殊胜续部判为方便智慧分离的罪业更大。因此，父续有五种姓，许多古人也这样认为。对于布敦的观点，俄尔派嘲笑说，因为珍宝和事业仪轨没有翻译到藏地，所以没有见到，说那是真实的，因为没有。说道。在解释续金刚心庄严中说，誓言显现八千三，以及，珍宝树九百七，时之明点一百八十。说这是没有听闻过教言传承的胡说八道。将调伏三毒者分为三类，父续部这样分是教法很好，但是作为例子的密集、现观庄严、幻网、阎魔敌三者不合理，因为幻网说是贪欲续，愤怒愚痴另外在续部中宣说的缘故。如云：能显幻化千百种。那些说完之后，这些以所需的差别，我将如实宣说。这是以无二拥抱，显示续部的差别。同样，手持和欢笑观看也应知晓。同样，愤怒愚痴的续部一切也应知晓。空行母的续部一切也应按此次第知晓。外在
English
Settled. It is also unreasonable to establish the clear light as the main display as the mother tantra. If one only thinks of the nature of clear light, then all the sutras should become like that. The father tantra should also become like that. The merging of wind and mind into the heart is not clearly explained even in many mother tantras. The father tantras, such as the Vajra Garland, clearly show it. If one thinks that it is clear light because it mainly shows bliss and emptiness, then even so, there are times when it must be established as clear light. The clear light Dharmakaya path, as well as the great bliss crown chakra path, and the hitting of the vital point, etc., are different. The bliss and emptiness are extensively explained in the father tantra's path sequence, so that is also not right. Therefore, the self-view is that all of the Anuttarayoga are non-dual tantras, and the division into father and mother tantras is most clear in the great commentary on the Kalachakra. In India, it is also known as such. Tibetans divide it into three categories, which is that the virtue of striving to make the two non-dual and practicing what one mainly practices is greater than the sin of separating skillful means and wisdom in other supreme tantras. Therefore, the father tantra has five lineages, and many ancient people also thought so. Regarding Buton's view, the Ngorpas ridiculed him, saying that because the precious and action rituals were not translated into Tibet, they had not seen them, saying that it was true because they did not exist. It is said. In the Explanation Tantra Vajra Heart Ornament, it says, "The vows manifest eight thousand three," and, "The precious tree nine hundred seven, the bindus of time one hundred eighty." Saying that this is nonsense without having heard the oral transmission. Dividing those who subdue the three poisons into three categories, it is good that the father tantras divide them in this way, but it is unreasonable to take Guhyasamaja, Abhisambodhi, Mayajala, and Yamantaka as examples, because Mayajala is said to be a desire tantra, and anger and delusion are separately taught in the tantra section. As it is said: "The manifesting illusion is a thousand and a hundred." After those are finished, I will truly explain these with the differences of what is needed. This is showing the difference of the tantras by the non-dual embrace. Similarly, holding hands and laughing and looking should also be known. Similarly, all the tantras of anger and delusion should also be known. All the tantras of the Dakinis should also be known in this order. Outer
Chinese
我能辨别区分。」如是说。此指狮子，百兽之王。有些人说宁玛派的内外密法没有依据，但他们只是略微接触，就自认为通晓一切经论。他们自满自大，甚至没有时间去研究那些著名的续部。对于那些追随者和后来的盲目无知者，就更不用指望了。第二，确定续部属于哪个部类，以及相关的讨论：一般来说，续部的意义在于调伏三毒。仅仅执着于贪欲，也有四种贪欲的区分，因此有四部续。与无上瑜伽密续相关的，主要调伏贪欲的父续被认为是更重要的。这也代表了下部续中调伏贪欲的续。同样，对于嗔恨和愚痴，也有全部四部续。对于主要阐述父续的那些，情况就是如此。对于母续，也有调伏三毒的区分。因此，调伏三毒和父续母续的区分，内外密法都有，他们这样说。而对于俄尔派的人来说，他们认为续部只有三种调伏三毒的类型，母续只有五种或六种，其他的不成立。甚至有人认为六种也不成立，五种才成立。像这样的人，没有真正理解续部经典的含义。我自己也几乎没有见过这种情况。即使稍微见过，也没有理解。他们没有智慧的力量，也没有纯正的上师口传的钥匙。但他们认为通过阅读经书，可以勉强应付，所以也看了一些。但他们没有理解自己没有理解的地方，却像鹦鹉学舌一样地宣讲，令人厌烦。他们自以为和智者一样，用花言巧语来迷惑那些无知的人，实际上只是在说一些断章取义的佛法术语。因此，如果从种姓的角度来区分父续，有五种姓。如果从调伏所化众生的方式来区分，有三种姓。五种姓都包含后三种姓。实际上，续部的果位是相同的，没有不同的道次第。因为续部之间需要互相补充。然而，从显现的角度来看，诸如坛城本尊是否有双运等本尊的形态，是否主要阐述降伏法，是否详细阐述空性和缘起，以及是否明确阐述手印道等问题上，