English
Although it is also accepted that there are ordinary differences in placing them separately, the distinction should mainly be made from the perspective of the completion stage. That is, relying on the skillful means and wisdom of bliss and emptiness, instead of placing skillful means and wisdom separately in their respective tantras, they are placed in the non-dual tantra, as previously stated. In this regard, it is not permissible to place them from the perspective of the size of the share, because as the Hevajra and other mother tantras mainly explain bliss, while the Guhyasamaja does not, it would be a fault to establish Hevajra as the father tantra and Guhyasamaja as the mother tantra. Therefore, from the perspective of the completion stage, the skillful means and wisdom spoken of in the respective tantras are: the wisdom of ultimate great bliss, and the skillful means of conventional illusory body. Among them, from the perspective of the former, it is established as the Yogini Tantra, as it is said in the thirteenth chapter of the Tent Tantra: "Lord, how does the name of the Yogini Tantra fully enter?" Vajradhara said: "The means of the Perfection of Wisdom, this is called Yogini. By the great seal well combined, because it enters into that, it is called the Yogini Tantra." This is said from the perspective of the general mother tantra, and clearly explains the reason for the establishment. Its meaning is that because "what" and "that" are related, because by the combination of the great mudra, it fully enters into the emptiness of the ultimate truth, thereby showing the way of entering. Therefore, the Tent Tantra and others are called Yogini Tantras. The reason for establishing it as the mother tantra is the meaning of the two words "wisdom." If these meanings are explained in detail, such as the arising of the kundala-like bodhicitta from the crown to the jewel, and the subsequent return to the crown of the four joys of stability, and through the combination of the great mudra of co-emergent bliss and emptiness without difference, it mainly shows the realization of fully entering into the emptiness of the ultimate truth, and the order of progressing from higher to higher, and mainly does not show the way to accomplish the conventional illusory body from the five lights of the wind riding on the wisdom of great bliss, this is called the Yogini Tantra, because this practice of the co-emergent Prajnaparamita Dharmakaya is to combine bliss and emptiness without difference.
Chinese
也是瑜伽，主要是法身的成就方法，是空性智慧的部分，所以也称为“母”。从第二个方面来说，之所以将瑜伽归为父续，是因为《空行海》中说：“对于瑜伽士来说，续是国王。要知道那个和那个的仪轨差别。光明幻化我，为幻化世间而说。”清楚地这样说了。那里的意思是说“说”是正直的。在哪里呢？在瑜伽续的国王们那里。在哪里呢？在幻化身那里。对谁呢？对世间，也就是对它的所化众生。由谁呢？由导师我。怎么样呢？以包含前三个空性的光明，也就是以四个空性的次第来成就幻化身的方式。用什么来成就呢？用续中所说的那个和那个的仪轨差别，也就是很好地了解差别。如果详细解释那些意义，就是光明显现之处，在心间逐渐收摄风的次第，由此产生顺生的四个空性，然后从外向内升起的次第，由此产生逆生的四个空性，通过这些方式产生空性的智慧，以及光明之风五光，主要显示从这些产生世俗幻化身的方式，这被称为父续。那是空性的智慧和从风中成就的二身，在自性上无二无别地结合的瑜伽，也是主要成就色身的方法，是显现方面的方便部分，所以也称为“父”。为了阐明那个真实，经文的意义也是，幻化身的生起，是从四个空性中产生的次第，以及从原始就圆满，也就是进入成就的那个真实，从上到上产生的次第，这两个续主要显示这些，所以与前两个意义相同。主要显示与不显示，是指续是否着重强调并讲解它，而不仅仅是指在那里是否提到。如果这两个差别以合格的方式阐释了父续和母续的各自主要方面，那么方便智慧的其他续都是属于它的分支。因此，即使那些没有明确显示这些方式的，也需要引导到这两个方面来解释。因此，这种安立方式涵盖了所有的两个续。
English
It is also yoga, mainly the method of accomplishing the Dharmakaya, which is the wisdom aspect of emptiness, so it is also called "Mother". From the second aspect, the reason for classifying yoga as Father Tantra is because the Dakini Ocean says: "For yogis, the tantra is the king. Know the differences between that and that ritual. I, the master of luminosity and illusion, speak of illusion to the world." It is clearly stated in this way. The meaning there is that "speaking" is upright. Where? In the kings of the yoga tantras. Where? In the illusory body. To whom? To the world, that is, to its disciples. By whom? By the teacher, myself. How? With the luminosity that includes the first three emptinesses, that is, the way to accomplish the illusory body through the sequence of the four emptinesses. By what is it accomplished? By the differences in the rituals of that and that mentioned in the tantra, that is, by knowing the differences well. If those meanings are explained in detail, it is the place where luminosity appears, the sequence of gradually gathering the winds in the heart, from which arise the four emptinesses of arising in order, and then the sequence of rising from the outside inward, from which arise the four emptinesses of reversing the order, through these ways the wisdom of emptiness arises, and the five lights of the wind of luminosity, mainly showing the way to accomplish the conventional illusory body from these, this is called Father Tantra. That is the yoga of combining the wisdom of emptiness and the two bodies accomplished from the wind, inseparably in nature, and it is also the main method of accomplishing the Rupakaya, which is the skillful means aspect of appearance, so it is also called "Father". In order to clarify that truth, the meaning of the scripture is also that the arising of the illusory body is the sequence arising from the four emptinesses, and the sequence of arising from the beginning that is complete, that is, entering into that truth of accomplishment, from above to above, these two tantras mainly show these, so it is the same as the previous two meanings. Mainly showing or not showing refers to whether the tantra emphasizes and explains it, and not just whether it is mentioned there. If these two differences clearly explain the respective main aspects of Father Tantra and Mother Tantra in a qualified way, then the other tantras of skillful means and wisdom are branches belonging to its category. Therefore, even those that do not clearly show these ways need to be guided to these two aspects to explain. Therefore, this way of establishing covers all the two tantras.
Chinese
也不是父亲。第三部分分二：方便续分三，秘密集经分别解说。第一部分是：方便的续有贪欲、嗔恨和愚痴的方便续三种，如金刚心庄严续中所说，第一种是：如彼经所说：从今以后还要说，贪欲大方便的续，谁若能好好地了解，就说在此生能赐予成就。秘密集经一千部，金刚鬘三百万部，意旨预言四千部，四天女所问一百七十部，乌拉达 怛ន្តྲ་二百零八部，那是它的近说续，大誓言五十又五部，金刚五合一千部，总集一百万部，平等遍胜二百一十部，月密明点七千部，金刚地下一百二十部，宝冠金刚七百零五部，忿怒月明点五百万部，金刚遍胜一百九十部，平等秘密五千部，金刚密严五千部，金刚密严五千部，金刚密藏七千部，宝藏密点一百万部，显现幻化一千一百部，金刚密严一千部，金刚颅 δύο εκατόν ογδόντα (希腊语，二百八十)，彼等一百千一百千七部，誓言现观七千部，妙吉祥勇士一百万部，大密总集一百五十部，珍宝树九百零七部，时轮明点一百八十部，天女论五百零七部，这些是意旨的差别，我将如实地宣说。这是二者交合的续的分类的宣说。如是，嗔恨、愚痴的续，所有那些也应当了解。如是说。贪欲的方便续，此处所说名字的有二十七个，总共有五百零七个。嗔恨的方便续是阎魔敌等的续，愚痴的方便续是金刚阿惹里等的续，藏地的智者们如是说。两种续各自的总数，在《生起次第》中所说，从前面引用的就知道了。第二部分分六：根本衰
English
Nor is it a father. The third part has two divisions: the means tantras are divided into three, and the Guhyasamāja Tantra is explained in detail. The first is: the means tantras are the three means tantras of desire, hatred, and ignorance, as stated in the Vajra Heart Ornament Tantra, the first of which is: As stated in that very text: From now on, I shall also explain, the tantra of great means of desire, whoever knows it well, it is said that in this life it bestows accomplishments. Guhyasamāja Tantra one thousand, Vajra Garland three hundred thousand, Intentional Prophecy four thousand, Asked by Four Goddesses one hundred seventy, Urad Tantra two hundred eight, that is its near-explanation tantra, Great Samaya fifty-five, Vajra Five Combined one thousand, Collected from All one hundred thousand, Equality Victory two hundred ten, Moon Secret Bindu seven thousand, Vajra Underground one hundred twenty, Crest Vajra seven hundred five, Wrathful Moon Bindu five hundred thousand, Vajra Victory one hundred ninety, Equality Secret five thousand, Vajra Secret Ornament five thousand, Vajra Secret Ornament five thousand, Vajra Secret Treasury seven thousand, Jewel Secret Bindu one hundred thousand, Manifestation Illusion one thousand one hundred, Vajra Secret Ornament one thousand, Vajra Skull two hundred eighty, those one hundred thousand one hundred thousand seven, Samaya Manifest Ornament seven thousand, Mañjuśrī Hero one hundred thousand, Great Secret Collection one hundred fifty, Jewel Tree nine hundred seven, Wheel of Time Bindu one hundred eighty, Goddess Treatise five hundred seven, these are the differences of intention, I shall truly explain. This is the explanation of the classification of the tantras of the union of the two. Likewise, the tantras of hatred and ignorance, all of those should also be understood. Thus it is said. The means tantra of desire, here the names mentioned are twenty-seven, and there are a total of five hundred and seven. The means tantra of hatred is the tantra of Yamāntaka and others, and the means tantra of ignorance is said by the Tibetan scholars to be the tantra of Vajra Arali and others. The total number of each of the two tantras, as stated in the Utpattikrama, is known from what was quoted earlier. The second part has six divisions: the root decline.
Chinese
解释续和后续的意义，以及说明解释续的数量，以及解释续如何解释的方式，宣说集聚的伟大，解释其意旨的次第，续释的讲述如何发生的方式。第一，密集金刚有广续二万五千颂一部，以及略续一千八百颂，具有十八章的体性，由金刚鬘论释解释。千的数目都是颂。因此，之前所说的密集金刚一千，是指略续的大概数目。这里想知道什么是所谓的根本续、后后续和解释续的意义。根本续的分类是广续和略续或集聚续两种。最初宣说续非常广，相对于后来的调伏对象来说，因为寿命和智慧等低下，不能轻易理解，所以从之前的续中摄略而宣说。这两种只是续的词句广略的差别，除此之外，两者都是根本续，所以不是前后的根本续。根本续的根本意义是，相对于枝干来说，就像树木的根的称谓一样，是相对于支分而安立的一种，以及像称呼最初的主人为根本的主人一样，是依时间而安立的，相对于后后续而安立的一种，以及像称呼根本和解释一样，相对于解释续而安立的一种，共有三种显现。其中第一种，如《明灯论》中所说，就像所有其他续部的根本都是集聚一样，将要阐述成为根本的方式。那是根本也是续，所以称为根本续，但并非所有具备该意义的都一定以根本续之名作为实名来使用。第二种，就像之前所说的集聚十七章，相对于后来所说的后后续十八章来说，被视为根本续一样。对于这种方式，那若巴说，彼之集聚是根本续，以及集聚的根本续的后后续，以及十八章的再后后续。
English
Explanation of the meaning of tantra and subsequent tantra, as well as indicating the number of explanatory tantras, and how the explanatory tantras explain, proclaiming the greatness of the Gathering, the order of explaining its meaning, and how the explanation of the tantra commentary occurs. First, the Guhyasamaja has one extensive tantra of twenty-five thousand verses, and a condensed tantra of one thousand eight hundred verses, possessing the nature of eighteen chapters, as explained by the Vajramala commentary. The numbers in thousands are all shlokas. Therefore, the previously mentioned Guhyasamaja of one thousand refers to the approximate number of the condensed tantra. Here, one wonders what is the meaning of what is known as the root tantra, the subsequent tantra, and the explanatory tantra. The classification of the root tantra is twofold: the extensive tantra and the concise tantra or the condensed tantra. Initially, the tantra was taught very extensively, but in relation to later disciples, because of their inferior lifespan and wisdom, they could not easily understand it, so it was condensed and taught from the previous tantra. These two are only differences in the extensiveness and conciseness of the words of the tantra, but other than that, both are root tantras, so they are not the root tantras of the former and the latter. The fundamental meaning of the root tantra is one that is established in relation to the branches, just like the term 'root' of a tree, in relation to the limbs, and one that is established in terms of time, like calling the initial owner the 'root owner', one that is established in relation to the subsequent tantra, and one that is established in relation to the explanatory tantra, like calling the root and the explanation, so there are three appearances. Among them, the first is like what is said in the Lamp Illuminating, that the root of all other tantra classes is the Gathering, and the way it becomes the root will be explained. That is both the root and the tantra, so it is called the root tantra, but it is not certain that all that possesses that meaning will be used as the real name of the root tantra. The second is like the previously mentioned Gathering of seventeen chapters, which is regarded as the root tantra in relation to the subsequently taught subsequent tantra of eighteen chapters. Regarding this method, Naropa said that the condensed version of that is the root tantra, and the subsequent tantra of that Gathering's root tantra, and the further subsequent tantra of the eighteen chapters.