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因为必须认为不是分为三类的母续等。所以，胜乐等经部，时轮等落入无上的过失是无法避免的。因此，在此处说“具有八解脱的马车”时，小释宾达尔塔中说：声闻缘觉菩提和，事续和二者续，瑜伽生起和圆满的，八解脱故八马车。这样，从圆满以下修行后所要获得的，实际上是指大圆满。这是因为意指摩诃大圆满续。第二，如前所述，见、修、行等有不同的差别，因为生起、圆满三者都有。因此，应该以主要显示哪一个的角度来区分。如果从一个方面抓住，区分生起、圆满三者总体的类别，就会变得无穷无尽。因为生起、圆满三者不是矛盾的要点，就像噶玛幻化网一样，在一个里面也必定具备这三者。就像甘露八品中说的那样：续和传承和口诀三，民众和君主和国王的规，互相依赖一个的自性。第三，讲述自己的证悟是：此续部经文被认为是摩诃瑜伽中分为三类的无二续。如果是这样，那么，在那里安立的依据和有什么差别呢？回答是，依据的陈述和差别的显示二者。第一是，在寂静处安乐小品自性中说：方便和智慧杂续，教义的文字道路是缘。在注释中，无垢友说：吉祥胜乐和，德瓦匝等是智慧的续，吉祥密集金刚等是瑜伽方便的续，吉祥秘密藏等是杂续，写成文字的那些肯定是本质的缘。并且，在乐集秘密咒语教的钥匙中，在分为续、传承、口诀三九类的场合中，如是说：续的口诀是，心和智慧自显无别秘密藏，有广、中、略五种。第二，有主要和次要两种。第一是，见鬘中说：那
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Because it must be considered that it is not the mother tantra divided into three categories, etc. Therefore, the faults of falling into Atiyoga of Chakrasamvara etc. Sutra and Kalachakra etc. are unavoidable. Therefore, in this very place, when it says "having the chariot of eight liberations," in the small commentary Bindartha, it says: Hearers, Pratyekabuddhas, Bodhi, Action Tantra and Both Tantras, Yoga Generation and Perfection, Eight Chariots for Eight Liberations. Thus, what is to be attained after practicing from perfection downwards is actually referring to the Great Perfection. This is because it refers to the Maha Great Perfection Tantra itself. Second, as mentioned earlier, there are different differences in view, meditation, conduct, etc., because all three of generation, completion, have them. Therefore, it should be distinguished from the perspective of which one is mainly shown. If one grasps from one aspect and divides the general category of the three of generation, completion, it will become endless. Because the three of generation, completion, are not contradictory key points, just like the Karma Phantasmagoric Net, it is certain that all three are contained in one. As it says in the Eight Nectars: Tantra, Transmission, and Oral Instruction Three, The ways of the common people, lords, and kings, Rely on each other, in the state of one. Third, stating one's own realization is: This Tantra scripture is recognized as the non-dual Tantra divided into three categories in Maha Yoga. If so, then, what is the source of establishment there, and what is the difference? The answer is, there are two: the statement of the source and the display of the difference. The first is, in the small book of Peaceful Bliss in the Cemetery, it says: Method and Wisdom Hermaphrodite Tantra, The written path of the teachings is said to be the cause. In the commentary, Vimalamitra says: Glorious Chakrasamvara and, Devajala etc. are the Tantras of Wisdom, Glorious Guhyasamaja etc. are the Tantras of Yoga Method, Glorious Secret Essence etc. are the Hermaphrodite Tantras, those written in letters are definitely the cause of essence. And, in the Key to the Joyful Gathering Secret Mantra Teachings, in the occasion of dividing the Tantra, Transmission, and Oral Instruction into three nines, it is said: The Oral Instruction of the Tantra is, Mind and Wisdom Self-Appearance Inseparable Secret Essence, there are five: extensive, medium, and brief. Second, there are two: main and secondary. The first is, in the Garland of Views, it says: That
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生起次第的道理是：通过次第生起三种三摩地，次第安布并修习坛城而成就。圆满次第的道理是：于胜义谛中，不生不灭的本尊男女，以及不分别的意义，也未曾动摇于法界中；于世俗谛中，也清晰地观想圣妙的色身，修习平等而不混杂，由此而成就。大圆满的道理是：了悟轮涅一切诸法无别，本来就是身语意的坛城自性，并如是修习。如是所说，此处主要宣说了悟一切法自性为坛城而修习；在圆满次第的阶段，父续主要宣说秘密灌顶的道，方便道和各种道；母续主要宣说智慧和根本智的道，下门和业手印瑜伽；认为无二续主要宣说第四灌顶的道，大圆满。此处也平等地宣说方便道上下二门，特别是主要宣说第四灌顶的道，因此是无二续。第二，父续主要宣说方便的自性广大，母续主要宣说智慧的自性深奥。此处，灌顶和事业等广大，圆满次第等深道，宣说二者无别；诸本尊的形象，虽然在装束的差别上，如父续般示现寂静坛城，但也如母续般示现忿怒坛城，因此应安立为无二续。第三，所诠释的续部的差别，有内外续部总说，以及幻化网的分别解说。第一，事续有总说和分别两种，总说有四种：秘密总续、善成、力士、后禅。分别有：出世间的三种姓，以及世间的姓氏有：宝部、象部、嬉戏部、绵羊部、杂部等六种姓各自的众多续部。
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The way of generation is: by gradually generating the three samadhis, arranging and meditating on the mandala in sequence, it is accomplished. The way of completion is: in the ultimate truth, the male and female deities that are neither born nor cease, and the meaning of non-discrimination, have not moved from the realm of Dharma; in the conventional truth, the noble form body is also clearly visualized, and the practice is equal and not mixed, thereby achieving it. The way of the Great Perfection is: realizing that all phenomena of samsara and nirvana are inseparable, and are inherently the mandala nature of body, speech, and mind, and then meditating on it. As it is said, here, it mainly teaches to realize all dharmas as the mandala by nature and then meditate. In the stage of the completion stage, the father tantra mainly teaches the path of secret empowerment, the path of means, and various paths; the mother tantra mainly teaches the path of wisdom and primordial wisdom, the lower gate, and karma mudra yoga; it is believed that the non-dual tantra mainly teaches the path of the fourth empowerment, the Great Perfection. Here, the two gates of the upper and lower methods are also equally taught, and in particular, the path of the fourth empowerment is mainly taught, so it is the non-dual tantra. Secondly, the father tantra mainly teaches the vastness of the nature of means, and the mother tantra mainly teaches the profundity of the nature of wisdom. Here, empowerment and activities are vast, and the profound paths such as the completion stage are taught to be inseparable; although the forms of the deities are shown as peaceful mandalas like the father tantra in the difference of costumes, they are also shown as wrathful mandalas like the mother tantra, so it should be established as the non-dual tantra. Third, the difference of the expressive tantras includes the general explanation of the inner and outer tantra divisions, and the specific explanation of the Magical Net. First, the Kriya Tantra has two types, general and specific. The general tantras are four: Secret General Tantra, Well Accomplished, Mighty Army, and Later Contemplation. The specific ones are: the three transcendent families, and the worldly families include: the Jewel family, the Elephant family, the Playful family, the Woolly Sheep family, and the Miscellaneous family. These are the many tantras of each of the six families. The Conduct Tantras are: Vairochana Manifest Enlightenment, Vajrapani Empowerment, and Rjo Rje Sa 'Og.
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等等的续部。瑜伽部里，有根本续，摄略根本续，释续《顶峰》和《吉祥最胜》，以及相合续、行续等等。内瑜伽部里，有续部和修部两种。初者里，生圆次第分三种，摩诃瑜伽，一般除了怛特罗十八部中的一部分外，有《密集》等父续，《合集》等母续，《身幻网》等无二续。阿努瑜伽里，有《总集》、《布谷鸟嬉戏》、《怖畏电光》、《心髓大论》等四部经，以及被称为“德穆”的《总经·意集》等等。阿底瑜伽里，有《普贤根本续》和心部母子十八部等心部，《智慧秘密》等界部，《续十聚》等等诀窍部。第二者是噶举共同和不共的续部。第二者里，有续的体性的差别，以及它们的支分计算方法。初者是，祖尔派大多将幻化部八部和释续四部进行区分。其中八部是：将心和智慧显示为自显现的根本续《秘密藏续》；将嬉戏显现为显现的《女神幻化网》；将坛城圆满显示的《幻化八品》；将事业圆满显示的《四十品》；将灌顶主要显示的《上师》；将功德究竟显示的《八十品》；将所有法藏普遍显示的《文殊幻网》；将誓言最胜显示的《支分和八品》。释续四部是：次第和顿悟解脱道的《智慧藏续》和《金刚镜》；次第和顿悟方便道的《海续》和《灰续》。拉杰色敦将《大嬉戏》列为释续四部之一，认为《智慧藏续》是四部的总摄续。格蓝 टीका派和全知大士则认为是幻化四部：将轮涅一切法显示为自显现无别的《金刚萨埵幻化网》；将事业广大显示的《毗卢遮那幻化网》；将所有法藏普遍显示的《文殊幻网》；将嬉戏显现的《女神幻网》。金刚萨埵幻化网也有内部的分类，根本续《心髓》
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and so on. In Yoga, there are the Root Tantra, the condensed Root Tantra, the Explanatory Tantras "Summit" and "Glorious Supreme," and the Harmonious Tantra, the Conduct Tantra, and so on. In Inner Yoga, there are two
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并且，认为解释续部有八类。此外，还有金刚秘密心髓和幻化心髓庄严，忿怒尊威力续等许多支分续部。总的来说，据说金刚萨埵幻化网在印度有一百万章节。第二，将七支分归纳为根本续和解释续两种。第一种是，如黑鲁嘎根本续所说：根本续和解释续，后者变为后者，不完整进行补充，断除困难之处，历算分别成片段。如果按照这样计算，有差别的特征和所依。第一，最初出现并成为解释的基础的是根本续。具有不完整进行补充，断除困难之处，整理混乱之处等特征的是解释续。将先前续部隐藏的显现出来的是后续。其中，将不清楚的变得清楚的是后者的后者。将不完整的部分单独讲述的是补充续。将困难之处单独解释的是断除困难续。从根本续和解释续中单独分出的是历算片段续。第二，根本续是这二十二品。解释续是解释续四类等。后续是，同一函的后续是根本续的后续，如第二十三品和第二十四品。其他函的后续是广续的后续和后者的后者等。这些既是后续也是解释续。不完整进行补充的续是，八十品，四十品，八品，上师，支分等，后者也是历算片段续。断除困难之处是，心髓的后续和忿怒尊大力续等。第二，这些也是根本续是第二十二品，其他全部归纳为解释续。对于这两者的差别特征，前代人观点不一致，索达尔辛说，所表达的不清楚如黑暗般存在的是根本续，如光明般显示清楚的是解释续。如果这样，因为与光明和黑暗相似，根本续和解释续互相矛盾，因此不合理。还有祖尔派大多数人认为，由调伏者的自性所说的是根本续，由讲述的化身
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And, it is considered that there are eight categories of explanatory tantras. In addition, there are many subsidiary tantras such as the Vajra Secret Essence and the Illusion Essence Arrangement, the Wrathful One's Power Tantra, etc. In general, it is said that the Vajrasattva Magical Net has one million chapters in India. Secondly, the division into seven branches is summarized into two types: root tantra and explanatory tantra. The first is, as the Heruka Galpo says: Root tantra and explanatory tantra, the latter becomes the latter, incomplete is supplemented, difficult points are cut off, calculations are divided into fragments. If calculated in this way, there are differential characteristics and bases. First, the root tantra is what first appeared and became the basis for explanation. The explanatory tantra has the characteristics of supplementing what is incomplete, cutting off difficult points, and arranging what is confusing. The subsequent tantra is what reveals what was hidden in the previous tantra. Among them, what makes the unclear clear is the latter of the latter. The supplementary tantra is what separately explains the incomplete parts. The tantra that separately explains the difficult points is the tantra that cuts off the difficult points. The tantra that is separately extracted from the root and explanatory tantras is the calculation fragment tantra. Second, the root tantra is this twenty-two chapters. The explanatory tantra is the four categories of explanatory tantras, etc. The subsequent tantra is, the subsequent of the same volume is the subsequent of the root tantra, such as the twenty-third and twenty-fourth chapters. The subsequent of other volumes is the subsequent of the extensive tantra and the latter of the latter, etc. These are both subsequent and explanatory tantras. The tantra that supplements what is incomplete is, eighty chapters, forty chapters, eight chapters, the Lama, the branches, etc., the latter is also the calculation fragment tantra. Cutting off the difficult points is like the subsequent of the Heart Essence and the Wrathful One Great Power Tantra, etc. Second, these are also the root tantra is the twenty-second chapter, and all others are summarized into the explanatory tantra. Regarding the differential characteristics of these two, the views of the former people are inconsistent. Sodar Snying said, what is expressed unclearly exists like darkness is the root tantra, and what clearly shows like light is the explanatory tantra. If so, because it is similar to light and darkness, the root tantra and the explanatory tantra contradict each other, so it is unreasonable. Also, most of the Zur tradition believe that what is spoken by the nature of the subduer is the root tantra, and the incarnation of the one who explains