English
It seems to be distinguishing. Previously, during the early propagation of the Nyingma school's Dzogchen, it was determined that this definite Dzogchen was more superior than both Sutra and Tantra. The Pandit Yeshe De forbade the great method of generating Vipassanā. Afterwards, at the boundary between the early and later propagation, it was not known whether to follow Sutra or Tantra. If it was neither Sutra nor Tantra, then it would have to become non-Dharma. Therefore, many tantras were separately compiled into Dzogchen Atiyoga, becoming more distinct than Mahā and Anu, and it is called Ati. Mahā is the Father Tantra, Anu is the Mother Tantra, and Ati is called Non-dual. The new Sarma schools' Anuttarayoga, Hevajra, Guhyasamaja, mainly flourish with Kalachakra and Yamantaka. Because the others are just incidental, no one says that the others are non-dual "three heaps." It seems that practitioners of Hevajra and Guhyasamaja do not say that Hevajra and Guhyasamaja are non-dual "three heaps." Although many Sakya school's Dorje Drokmis (Kyé Dordrokmi), many Kalachakra practitioners, and some Yamantaka practitioners such as Gyaton say so, in general, the "three heaps" cannot exist, so practicing that way is just in vain. It is not that it is not profound and inferior because it is a Mother Tantra. Nor is it more profound than that because it is said to be non-dual, because the Father Tantra is also non-dual. The non-dual "three heaps" are like a rabbit's horn. Therefore, even if it is just praising the tantra that one owns, but because one has not entered the essence, there is no benefit, and there is the fault of deceiving others with lies, do not accumulate the fault of slandering other tantras. Therefore, the basis is the two truths, or one way of determining what is knowable. The result is two ways of determining the abiding of enlightenment. In terms of method, there are three: the path, intention, and renunciation. Four: accepting and rejecting the results of karma. The wisdom of realizing selflessness. The peace that is free from faults. The aspiration and action of great love and compassion. In terms of behavior, there are Paramitas, etc., and the uncommon path. Maturing empowerment. The vows to be protected, the actual practice of the complete stage, and the nature and order of the complete generation stage, etc., there is no distinction between father and mother. That is the reason why everything is non-dual. Due to the difference in the appearance of the generation stage, and the difference in the branches of the generation stage, mantras, and activities, parents are distinguished, so from that
Chinese
没有第三种。从它的类别方式来说，有境和无境的行持的场合和差别稍微产生。如果从直接显示的词句的方面来说，父续比母续稍微深奥。各个续部也有深奥和不深奥。续部是被其他续部了解的确定，并且在究竟的意旨上没有高低。各个论师所作的释论有深奥不深奥和好坏的差别非常大。因此，究竟上无上瑜伽一切都是无二的续部。方便上说差别也是，对于愚者来说，好和好相似，但没有考察只是喜欢而已。密集金刚在名言上是父续，在胜义上是无二。胜乐金刚在名言上是母续，在胜义上是无二。时轮金刚等在名言和胜义上都是无二这样必须说的，像那样安立的理由非常不成立的缘故。第三个是应当考察第四种智慧，从哪个续部究竟的道的主要所说的心髓作为第四个来考虑，无上瑜伽一切都是那样。不是那样的话，第四个和真实的体相显示者清楚的颂词一个一个两个两个有，续部只是作为第四个来宣说也不能遍及。灌顶仪轨的场合和灌顶尊重是第四个这样命名的没有清楚的话，第四个广大的不显示也不能遍及。因此，密集金刚的菩提心品中也第四个广大地显示了。胜乐金刚也是，哪种根基等和，咒语念诵等，使者俱生证悟等和，断绝增减而安住是等，也清楚地显示了第四个。同样，阎罗敌，红阎罗等也，以及解释续部等中更不用说了。然而，如果看时轮金刚，那些非常不相违背的方式来考虑的。因此，这里第四灌顶的智慧起作用，那是通过时轮和心释三部来讲解的。一切续部的意旨也是那样。释论师大成就者其他人们的意旨的要点也不相违背。第四个仪轨灌顶，是表诠方便，无论怎么做都一样。对于真实产生错乱在印度很多，在藏地也很多。道果的
English
There is no third. From its categorical manner, the occasions and differences of practice with and without elaboration arise slightly. If considered from the aspect of the directly shown words, the Father Tantras are slightly deeper than the Mother Tantras. Individual tantras also have depth and lack of depth. A tantra is the certainty of being understood by other tantras, and there is no high or low in the ultimate meaning. The interpretations made by individual teachers have very large differences in depth and lack of depth, and in good and bad. Therefore, ultimately, all of the Unsurpassed are non-dual tantras. Even the distinctions spoken of conventionally are, to the foolish, like good and good, but without examination, they are merely pleasing. Guhyasamaja is a Father Tantra conventionally, but non-dual ultimately. Chakrasamvara is a Mother Tantra conventionally, but non-dual ultimately. It is said that Kalachakra and others must be said to be non-dual in both the conventional and ultimate senses, but the reason for establishing it in that way is very unfounded. The third is to examine the fourth wisdom, considering from which tantra the main essence of the ultimate path is made the fourth subject matter, all of the Unsurpassed are that. Otherwise, there are clear verses, one or two each, that show the fourth and the actual characteristics, so merely presenting that tantra as the fourth does not encompass it, and if there is no clear naming of the fourth as the empowerment ceremony and the honoring of the empowerment, then not showing the fourth extensively does not encompass it either. Therefore, the chapter on the Bodhicitta of the Guhyasamaja also extensively shows the fourth, and Chakrasamvara also, with "which faculties" etc., and "mantra recitation" etc., "messengers, co-emergent accomplishment" etc., and "abiding by abandoning increase and decrease" etc., also clearly show the fourth. Similarly, what need is there to mention the Yamari, Red Yamari, etc., and the explanatory tantras? However, if one looks at the Kalachakra, it is considered that those are in a very non-contradictory manner. Therefore, here, the wisdom of the fourth empowerment is understood, and that is explained by the Kalachakra and the three sections of the Vimalaprabha. That is also the intention of all the tantras. The key points of the intentions of the other great accomplished commentators are also not contradictory. The fourth empowerment through ritual is a symbolic method, so whatever is done is the same. Confusion about reality occurred a lot in India, and also a lot in Tibet. Of the Lamdre
Chinese
金刚的波浪也认为是具二生四喜的宗派。在《现观庄严论》中，对于认为具二生为四喜有很多驳斥，但自宗认为，证悟空性的具二生是噶，并且它的次第也是第四喜，所以是以下稳固为主。博东巴也认为是道果的究竟。后藏则认为，具二生的乐空为第四喜是总续部的观点，以空色大手印所引导的融乐为第四喜是时轮金刚的宗派。虽然说二者宗派不同，所以不矛盾，但前者不合理，宗派不同也不合理，如果合理，则四门会成为二门是无法避免的。后者也认为空色是显现在意念中的错觉，以及不变乐的所依明点物质法等等，如果降低法相的程度，则错误非常大。需要事后推测的计算等是宗派的过失，并且没有认识到空色和大乐的体性，对于修习的方式也没有普遍了解的地方有很多。其他很多修行人和噶举派将空无所有的处所认为是第四喜，所以大多数人没有领悟第四喜的含义。对于第四喜的含义，觉囊派和布顿等，以及更早的时轮金刚修行者们，没有错谬要点，需要仔细地从口中了解。第三，开示讲解续部的方式的诀窍有五点：讲解总义的方式，金刚语的解释方法，讲解续部的必要，讲解时的行为次第，以及好好讲解的利益。第一点是：什么是续部的五处？总而言之是：事业次第、成就、誓言总集，三摩地是续部的结合。事业的次第是不可估量的，大概地归纳为：彼性十外和秘密的彼性十。又是十一种，总而言之是：地基仪轨、修法和供养，护摩、灌顶、开光，资具、坛城、体性和荟供、念诵事业集合。资具是：金刚杵，铃，手印，装饰和那些等等。坛城的体性是绘画，涂抹和身体，禅定。
English
The waves of Vajra also consider it to be the system of the four joys of the twice-born. In the Abhisamayalankara, there are many refutations to the view that the twice-born are the four joys. However, the self-system considers the twice-born who realize emptiness to be Ka, and its order is also the fourth joy, so it mainly focuses on the stability below. Bodongpa also considers it to be the ultimate of Lamdre. Later Tibetans believe that the bliss-emptiness of the twice-born is the fourth joy, which is the view of the general tantras, and that the melting bliss guided by the Mahamudra of emptiness-form is the system of Kalachakra. Although it is said that the two schools are different, so there is no contradiction, the former is unreasonable, and it is unreasonable that the schools are different. If it is reasonable, then the four doors will become two doors, which is unavoidable. The latter also believes that emptiness-form is an illusion that appears in the mind, and that the support of unchanging bliss, such as bindu material dharma, etc., is a very big mistake if the level of dharma characteristics is lowered. The calculations that need to be inferred afterwards are the faults of the school, and the nature of emptiness-form and great bliss has not been recognized, and there are many places where the methods of practice have not been universally understood. Many other meditators and the Kagyu school regard the place where there is nothing as the fourth joy, so most people do not understand the meaning of the fourth joy. Regarding the meaning of the fourth joy, the Jonangpa and Buton, etc., and the earlier Kalachakra practitioners, have the essential points without error, and need to be carefully understood from the mouth. Third, there are five points to show the key to explaining the tantras: the way to explain the general meaning, the method of explaining the Vajra words, the necessity of explaining the tantras, the order of actions during explanation, and the benefits of explaining well. The first point is: What are the five places of the tantras? In short, they are: the order of actions, accomplishment, the collection of vows, and samadhi is the combination of the tantras. The order of actions is immeasurable, roughly summarized as: the ten external natures and the ten secret natures. There are also eleven types, which are summarized as: the ground ritual, practice and offering, homa, empowerment, consecration, implements, mandala, nature, and gathering wheel, recitation, and the collection of actions. The implements are: vajra, bell, hand seal, decoration, and those etc. The nature of the mandala is painting, smearing, and body, meditation.
Chinese
诺。密咒力增上福德之理，以及以乐悟解空性之殊胜之理，乐与速与善巧之差别，三学烦恼道用果之理，以所缘令誓言他续生起，此道超胜一切皆说。此十一者他处无有，此二者于大菩提无有差别。此为总结之偈颂。二是，无上瑜伽有七部续，其言语之结合有前行与后行，某些续部中，有外内秘密如是内，如是性义四种。以及，外与内与，其他与，依止四种之说。极密之续有四种方式。六边是对于一切，决定与不了义以剩余四四区分故有八种。如是对于其他亦有，故有二十四种。无有以四种方式解说者，则无有眷属与弟子的差别。说文字为大秘密，我说是文字非其义。一句显示一义或二义是六边，多种义是四种方式解说。然亦非唯一，于共同义中，亦有说三或四等，彼等以三续之门解说等，亦认为有口诀。三是，若欲于此生获得佛果，则应听闻续部。四是，于此，以了知上师与弟子之相，观察后取而受灌顶。安住于誓言与律仪，于二次第精通后听闻续部。亦修守护轮，亦布施朵玛，一切皆观为坛城，以上师金刚萨埵为对境，献供养与曼扎，如前行一般修持，是上师与弟子二者皆应行持。断除身语意之十一过患，何为彼等？如睡眠等身体之恶行，嬉戏与，玩笑与，嗔恨之辩论与，喧哗与，过于喜爱思辨而耽著于理路，以及过分推论