English
Although the main mandalas are not clear in these smaller tantras now, the tantras clearly explain the importance of mantras and activities, as well as the Dakinis. Such as the appearance of the Four Seats and Tara, etc., only the Mother is emphasized. The first part of the name is used to judge the Action Tantra, etc., and to examine whether parts of the tantras have been tampered with. Kalachakra also shows the Mother part of the Great Samvara, and various Yogini mandalas such as the Hundred Families. Mantras and activities are all under the control of the Yoginis and are emphasized. Or rather, the treasury of all qualities, for the sake of the teachings, should be offered to the Yoginis. If there is no offering, the guru should not teach the King of Tantras for a year. It is said in the scriptures that in the commentary, in order to pacify obstacles, it is necessary to offer to the Yoginis, and for the sake of merit, Torma should also be given to the spirits. This shows that the deity of this tantra is the Yogini, therefore it is the Mother Tantra. If it is not so, can't the Father God Wrathful One, etc., pacify obstacles? Wrathful Ones, Nagas, and Guardians of the Directions have smaller titles, the Dakini Kolong Dampa is the most important. Now, those who say that Kalachakra is not a Yogini Tantra are like having a stick hit their heads. The fifty-first verse of the Inner Chapter, from "The year of time is the year of the number of people" to the second sentence of the fifty-seventh verse, "The six external mudras," is enough to understand by just seeing the explanation. This belongs to the beginning part of the third summary of the Inner Chapter, from "Now the eighty thousand assemblies of days and nights" to "The thirty-six families are the definitive of the Yogini Tantra." In the auspicious constellation mandala, it explains the complete body, speech, and mind of Kalachakra, as well as the purity of the Great and Small Samvaras, and determines it to be the Yogini Tantra. From "Now the Illusion Net" to "Should be spoken" it is said to be the definitive of the Yoga Tantra. Then it explains in detail the unclear points again. If it does not belong to the two Father and Mother Tantras, the Small Samvara is the definitive of the Yogini Tantra, and the Great Samvara is the definitive of the union of Yogini and Non-duality. Time
Chinese
既然这样说了，那么，如果喜金刚是二无别，就有人说它不是母续。认为《二观察续》和《古续》等相一致，从四界明点和二阿日里（藏文：ཨ་རིལླྀ，梵文天城体：arillī，梵文罗马拟音：arillī，汉语字面意思：阿日里）等中，屡次说到是瑜伽母续，这与自己的教证相违背。虽然是母续的体性，但因为是智者和成就者所称扬的，所以依仗着名声，《无垢光大疏》第五品的第一略义中说：自性是智慧和方便的本体结合之续。又如喜金刚中所说，从“嘿”字古老慈悲（藏文：ཧེ་ཡིག་རྙིང་སྙིང་རྗེ་，梵文天城体：he yakṣaṃ nityaṃ hṛdaye，梵文罗马拟音：he yakṣaṃ nityaṃ hṛdaye，汉语字面意思：嘿 夜叉 恒常 心）开始，说“请听闻”，因此，喜金刚不会变成智慧续，因为没有说过“请听闻智慧续”。同样，从《集密》等开始，这不会变成方便续。同样，还说了最初的佛等。在那之前，在世俗的处所，瑜伽母们真实游行，主尊不动者，那是瑜伽母续。哪里方便真实运行，智慧不动者，那是方便续。既然说了如果有不是二者的二无别，那就是这样，那么，喜金刚是那样的体性，如果不是母续，又何必说自性喜金刚不会变成母续呢？因为对于不是母续而被称为二无别者，就成了已成之事重做。因此，这句话暗示了无上部具有父续和母续的遍及性，如同《密集》二无别是父续一样，喜金刚既是二无别，也是母续的体性，如同《密集》仅仅被称为父续一样，喜金刚仅仅被称为母续等，都明显地暗示出来了。认为喜金刚既不是母续也不是父续，而是三蕴二无别，这清楚地表明了是香巴拉和印度等地从未有过的藏人的恶劣臆想。此外，将无上部分为三类的来源，在印度翻译过来的任何地方都没有。藏地的译师，俄、吉乔、玛尔巴、纳措、哲洽、玛多、洛琼、饶觉雄等，直到他们的后代弟子的任何文字中都没有，仲弥仲
English
Since it is said that way, then, if Hevajra is non-dual, some say it is not a Mother Tantra. Those who consider it consistent with the Two Examinations Tantra and the Guhya Tantra, from the Four Mandala Bindus and the Two Arillis (Tibetan: ཨ་རིལླྀ, Sanskrit Devanagari: arillī, Sanskrit Roman transliteration: arillī, Chinese literal meaning: Arilli) etc., it is repeatedly said to be a Yogini Tantra, which contradicts one's own scriptural authority. Although it is the nature of a Mother Tantra, because it is praised by scholars and accomplished ones, relying on fame, the first summary meaning of the fifth chapter of the Great Immaculate Light Commentary says: Its own nature is the union of wisdom and skillful means. Also, as it is said in Hevajra, starting from the ancient compassion of the letter "He" (Tibetan: ཧེ་ཡིག་རྙིང་སྙིང་རྗེ་, Sanskrit Devanagari: he yakṣaṃ nityaṃ hṛdaye, Sanskrit Roman transliteration: he yakṣaṃ nityaṃ hṛdaye, Chinese literal meaning: He Yaksha Constant Heart), saying "Please listen," therefore, Hevajra will not become a Wisdom Tantra, because it is not said "Please listen to the Wisdom Tantra." Similarly, starting from the Guhyasamaja etc., this will not become a Skillful Means Tantra. Similarly, it also speaks of the first Buddha etc. Before that, in the conventional place, the Yoginis truly roam, the main immovable one, that is the Yogini Tantra. Where skillful means truly operate, and wisdom is immovable, that is the Skillful Means Tantra. Since it is said that if there is a non-dual that is not two, then it is like this, then, Hevajra is such a nature, and if it is not a Mother Tantra, why would it be necessary to say that the self-nature Hevajra will not become a Mother Tantra? Because for those who are not Mother Tantras but are called non-dual, it becomes a case of redoing what has already been done. Therefore, this sentence implies that the Anuttarayoga has the pervasiveness of Father and Mother Tantras, just as the Guhyasamaja non-dual is a Father Tantra, Hevajra is both non-dual and the nature of a Mother Tantra, just as the Guhyasamaja is only called a Father Tantra, Hevajra is only called a Mother Tantra, etc., are clearly implied. Considering Hevajra to be neither a Mother Tantra nor a Father Tantra, but a non-dual of the three aggregates, this clearly shows that it is a bad Tibetan speculation that has never been heard of in Shambhala and India. Furthermore, the source of dividing Anuttarayoga into three categories is nowhere to be found translated from India. The Tibetan translators, Ngo, Gyi Jo, Marpa, Naktsang, Chyalchak, Mardo, Lochung, Ra Kyowo, and others, are not found in any of the writings of their descendants, including Dromi Dro.
Chinese
。也不接受亲传弟子。萨迦新派和俄尔派大多说《时轮根本续》是喜金刚二无别。至尊上师只说喜金刚二无别，其他不清楚。荣派、香邦、布顿等说喜金刚是母续。《时轮》二无别没有说明理由。觉囊派父子三人不做研究就跟随。全知仁波切没有明确说明。有人说，其他派别认为是母续，但没有见过那样的文字。引导文里说要跟随其他人。绒巴派和各种俄尔派也跟随布东派，说深奥二无别的喜金刚，广大二无别的时轮。法主喜饶仁钦和上师丹巴及其追随者与此相同，不说深奥和广大的词语。自宗的空性和慈悲，生圆次第乐空，身和智慧等，以及事物之实相智慧，和证悟之方便等门径，无上瑜伽一切以方便智慧平等，以自己的体性知晓吗？或者究竟而言，方便和智慧真实吗？或者从意义的方便和智慧的方面来说二无别也可以。也说是方便智慧结合的续。也说是智慧和方便的自性。不能说是方便的续和智慧的续。虽然不是真实的方便智慧，但却是假立的方便智慧。虽然不是意义的方便智慧，但如果从用符号表示的方便智慧二者来说，就会变成两个续。也就是对于所化有情，显现为外境，以意修习的父尊，虽然不是方便慈悲的真实，但因为是它的符号，所以是假立的。像那样的母尊，虽然不是证悟空性的智慧真实，但因为是它的符号，所以是假立的。总之，方便不动的，是父尊的坛城和咒语等，虽然需要作为主要或辅助，但它不做主要的事情。事业主要的是瑜伽母的咒续的作用之义。它也解释了另一方。对此，许多前后的藏人把自己主要修习的作为二无别来成就。其他各派如果处于片面，就认为自己的比其他的殊胜而成就，所以在无上瑜伽里有三种。
English
They also do not accept direct disciples. The Sakya New School and most of the Ngorpa say that the Kalacakra Root Tantra is Hevajra inseparable. The supreme master only speaks of Hevajra inseparable, and nothing else is clear. Rongpa, Shangbang, and Buton say that Hevajra is the Mother Tantra. They do not explain the reason for the Kalacakra inseparable. The Jonangpa father, son, and three do not study and follow it. The omniscient Rinpoche did not clearly state it. Some say that other schools consider it to be the Mother Tantra, but they have not seen such words. The guidance text says to follow others. The Rongpa and various Ngorpa also follow Buton, saying the profound inseparable Hevajra, the vast inseparable Kalacakra. Dharma Lord Sherab Rinchen and Lama Dampa and their followers are the same as this, and do not use the words profound and vast. The emptiness and compassion of one's own system, the generation and completion stage bliss and emptiness, body and wisdom, etc., as well as the wisdom of the reality of things, and the means of realization, etc., all of the unsurpassed yoga are equal in skillful means and wisdom, do you know by your own nature? Or ultimately, are skillful means and wisdom real? Or from the aspect of the meaning of skillful means and wisdom, inseparable can also be said. It is also said to be the tantra of the union of skillful means and wisdom. It is also said to be the nature of wisdom and skillful means. It cannot be said to be the tantra of skillful means and the tantra of wisdom. Although it is not real skillful means and wisdom, it is imputed skillful means and wisdom. Although it is not the skillful means and wisdom of meaning, if it is said from the two skillful means and wisdom represented by symbols, it will become two tantras. That is, for the sentient beings to be tamed, the father deity who appears as an external object and is cultivated by the mind, although it is not the reality of skillful means and compassion, it is imputed because it is its symbol. Like that mother deity, although it is not the reality of the wisdom of realizing emptiness, it is imputed because it is its symbol. In short, the skillful means that does not move is the mandala and mantra of the father deity, etc., although it is necessary as the main or auxiliary, it does not do the main thing. The main activity is the meaning of the action of the yogini's mantra tantra. It also explains the other side. To this, many Tibetans before and after have accomplished what they mainly practice as inseparable. If other schools are in one-sidedness, they think that their own is more superior and accomplished than others, so there are three kinds in unsurpassed yoga.
Chinese
似乎要区分开来。以前宁玛派的早期弘扬时期，确定的大圆满比显宗密宗更殊胜。班智达益西德禁止了生起胜观的巨大方法。之后，在新旧弘扬的交界处，也不知道应该遵循显宗还是密宗。如果既不是显宗也不是密宗，那就必须变成非法。因此，将许多续部单独编纂成大圆满阿底瑜伽，变得比玛哈和阿努更殊胜，被称为阿底。玛哈是父续，阿努是母续，阿底被称为无二。新派无上瑜伽部，胜乐金刚、欢喜金刚、密集金刚，主要盛行时轮金刚、怖畏金刚。因为其他的只是附带的，所以没有人说其他的都是无二的“三堆”。胜乐金刚和密集金刚的修行者，似乎没有人说胜乐金刚和密集金刚是无二的“三堆”。噶举派多吉雄登（Kyé Dordrokmi），许多时轮金刚修行者，以及嘉顿等一些怖畏金刚修行者虽然那样说，但总的来说，“三堆”是不可能存在的，所以那样修行只是徒劳。不是因为是母续就不深奥和低劣。也不是因为说是无二就比它更深奥，因为父续也是无二的。无二的“三堆”就像兔子的角一样。因此，即使只是赞美自己所拥有的续部，但因为没有进入实质，所以没有利益，而且有以谎言欺骗他人的过失，不要积累诽谤其他续部的过失。因此，基础是二谛，或者确定所知的方式是一。结果是确定成佛的住持方式是二。方法方面有道路、意乐、出离心三者。取舍业果四者。证悟无我的智慧。远离过失的寂止。慈爱大悲的愿心和行心。行为方面有波罗蜜多等，以及不共的道。成熟的灌顶。守护的誓言，实际修习的圆满次第，以及完整生起次第的体性和次第等方面，没有父母的区分。这就是一切都是无二的原因。由于生起次第的形象差别，以及生起次第的支分、咒语和事业的差别而区分父母，因此从那里面