Chinese
从三者的角度来说，名相的区分被安立为父续、母续和无二续三种。父母二者的安立界限也不是那么确定，即主要男性转变而主要女性不转变的是方便父续，主要女性转变而主要男性不转变的是智慧母续。必须转变的原因是，以落在哪个花上的种类为主，就接近成就，因此需要以哪个种类为主，就交换该种类的父亲的主位，而母亲不从自己的位置上转变，以及与此相反的差别。内续部的所有本尊都是方便与智慧无二的智慧之相，是父母双运的姿态。作为誓言物的五肉和五甘露等，也具有下者无法享用的特点。而且，通过证悟见解清净大平等之要点，对于清净与不净等一切二法，没有好坏的二取执着，因此没有舍弃一些而接受一些，而是平等地看待和享用，具有这样的自性。总的来说，虽然经部和密部的见解有差别，以下部续的事续部的见行也比中观更为殊胜，但也只是在相似的方面，四宗和四部续的见行都有相似之处，上下的差别也是如此。第二，具体来说，在无上续部中，将轮回的自性，即苦谛和集谛二者，直接作为还灭的二谛的体性，作为道来修持，从而从现在开始成就佛的色身和法身之自性，因此以心之广阔戏论的方式来修持，这就是大瑜伽父续。这是因为，以方便大乐智慧的自力，由于取舍和突发分别念的控制，显现出蕴等法器世间和有情世间的形象，为了净化在那里虚构的遍计所执分，从自性普觉的见解中，将一切器世间和有情世间观想为刹土和宫殿以及本尊和本母，主要修持生起次第的道。圆满次第是明空无别。
English
From the perspective of the three, the distinctions of terms are established as the three tantras of Father Tantra, Mother Tantra, and Non-Dual Tantra. The boundaries of the establishment of the two, father and mother, are not so definite either. That is, the one where the main male transforms but the main female does not transform is the skillful means Father Tantra, and the one where the main female transforms but the main male does not transform is the wisdom Mother Tantra. The reason why transformation is necessary is that if the type that falls on a certain flower is taken as the main one, it is closer to accomplishment. Therefore, whichever type needs to be taken as the main one, the main position of the father of that type is exchanged, while the mother does not transform from her own position, and the difference is the opposite of that. All the deities of the Inner Tantra are the aspect of wisdom inseparable from skillful means and wisdom, and are in the posture of union of father and mother. The substances of samaya, such as the five meats and five nectars, also have the characteristic that the lower ones cannot enjoy them. Moreover, by realizing the key point of the view of pure great equality, there is no dualistic clinging of good and bad to all dualistic dharmas such as purity and impurity. Therefore, there is no abandoning some and accepting some, but rather looking at and enjoying them equally, having such a nature. In general, although there is a difference between the views of Sutra and Tantra, and the conduct of the lower tantra, the Action Tantra, is also more excellent than the Madhyamaka, but only in similar aspects, the views and conduct of the four schools and the four tantras have some similarities, and the difference between higher and lower is also like that. Secondly, specifically speaking, in this unsurpassed tantra, the nature of samsara, that is, the two truths of suffering and origin, are directly taken as the nature of the two truths of cessation and path, and practiced as the path, thereby accomplishing the nature of the Form Body and Dharma Body of the Buddha from now on. Therefore, it is practiced through the vast elaboration of the mind, which is the Great Yoga Father Tantra. This is because, by the self-power of the wisdom of skillful means and great bliss, due to the control of grasping and sudden conceptual thoughts, the forms of the aggregates and other dharmas, the container world and the sentient world, appear, and in order to purify the imputed part fabricated there, from the view of self-nature primordial awareness, all the container world and the sentient world are visualized as pure lands and palaces, and deities and consorts, mainly practicing the path of the generation stage. The completion stage is clear and empty, indivisible.
Chinese
为了生起无分别的智慧，通过净化五种从元素中产生的清净风于中脉之中等方式，来成办两种成就。或者在稳固生起次第的修习之后进行修习。为了主要生起后得的智慧，随之是瑜伽母续。此续通过实际触及金刚身的脉、气、明点，并以清净他力的自性，即所有心和心所的觉受，于法界自性智慧空性的力量，实际生起乐空双运的智慧之道，自身成为具方便的先导，然后依仗他身明妃，主要进行圆满次第，并且通过使脉络堪能和融化，生起四喜大乐的智慧等，两种成就的成办不依赖于仅仅是观修的串习，而是从使脉、明点、气三种堪能中成办。通过如实赤裸地修习极难体验的自性智慧，这是甚深瑜伽。此瑜伽通过在生起次第和圆满次第，或者方便和智慧二者之间没有主次之分地串习使现前圆满次第双运的智慧之道，将远离一和多的边际的法性光明任运大圆满结合起来，并且使五蕴的糟粕清净为清净的虹光。虽然那些自性将在下面广说，但在此处必须懂得各自的含义并加以掌握。宗喀巴大师说：所谓“父母瑜伽”的瑜伽，并非指方便和智慧的某一方面，而是指方便和智慧的结合。其中的方便是俱生的大乐，智慧是证悟无我空性的真如的智慧。如果被此二者所掌控，那么所有无上续都安住于无二续中，因此无二续是父母二者的区分基础，而不是区分的组成部分。并且，将方便和智慧分别安立为续的方法和智慧，如《无垢光经》中所说，从清净的五蕴中安立为方便的男神，从清净的界中安立为智慧的女神，通过这种方式来区分父母。
English
In order to generate non-conceptual wisdom, two types of accomplishments are achieved through purifying the five pure winds arising from the elements in the central channel, and so on. Or, it is practiced after the practice of the generation stage has become stable. In order to mainly generate the subsequent wisdom, it is followed by the Yoga Mother Tantra. This tantra actually touches the channels, winds, and bindus of the Vajra body, and by the power of purifying the nature of other powers, that is, all the perceptions of mind and mental events, into the nature of the wisdom of emptiness of reality, it actually generates the path of the wisdom of bliss and emptiness arising simultaneously. Oneself becomes the guide with skillful means, and then relies on the consort of another body, mainly performing the completion stage, and through making the channels workable and melting, generating the wisdom of the four joys and great bliss, etc. The accomplishment of the two types of accomplishments does not depend solely on the habituation of meditation, but is accomplished from making the three channels, bindus, and winds workable. By practicing the self-existing wisdom, which is extremely difficult to experience, as it is, nakedly, this is profound yoga. This yoga, through practicing the path of manifesting the wisdom of the union of the complete stage without major or minor distinctions between the generation stage and the completion stage, or between skillful means and wisdom, combines the Dharmata luminosity, the spontaneously accomplished Great Perfection, which is free from the extremes of one and many, and purifies the dross of the aggregates into pure rainbow light. Although those natures will be explained in detail below, it is necessary to understand and grasp the meaning of each one in this case. Master Tsongkhapa said: The yoga of "father and mother yoga" does not refer to one aspect of skillful means and wisdom, but to the combination of skillful means and wisdom. The skillful means is the great bliss of co-emergence, and wisdom is the wisdom that realizes the suchness of selflessness and emptiness. If controlled by these two, then all the unsurpassed tantras abide in the non-dual tantra, so the non-dual tantra is the basis for distinguishing between father and mother, not a component of the distinction. Furthermore, the methods and wisdom for establishing skillful means and wisdom separately as tantras, as stated in the Stainless Light Sutra, are: from the pure aggregates, the male deity is established as skillful means, and from the pure realms, the female deity is established as wisdom, in this way distinguishing between father and mother.
Chinese
将续部分别安立，又如金刚帐等中所说，主要以圆满次第的方式将二续分别开解。如此分判的方便智慧是，胜义大乐之智慧是智慧，世俗幻化身是方便，即以彼性空性以大印之结合而入之方式，示现帐等母续。光明显现之处，于心间收摄气之次第，以顺生的空性四者，及向外升起的次第，以逆生的空性四者之门，生起空性智慧之方式，及光明之气五光中，主要示现修持世俗幻化身者，是父续，如是认为。那么，此处以生圆双运三者的差别安立三续，与彼二者不相违吗？答：不认为相违。尊者您自己以周遍一切续部所说的方便智慧二者的差别为基础，分判父续母续两种方式，那也是主要与次要的差别而已，男女本尊和大乐智慧以及幻化身等，并非是胜义方便智慧无别之外的其他，当彼二者作为道用时，仅以标帜手印男女本尊和大乐智慧以及幻化身的形象而修持的方式安立。说无二续无有差别，也是指主要示现光明的续部时轮等，也仅是意指续部分为二者的方便智慧真实显现而已。此处也是，虽然将生起次第安立为方便之分，圆满次第安立为智慧之分，但对于胜义乐空无别作为道用之方式，除了彼二者主要与次要的差别之外，不认为有其他的安立差别之处。将无二续在其他地方安立，也是指对于彼二者无有主要与次要，平等结合之智慧自性的道用方式，主要示现的续部而安立。不认为有与彼二者相异的其他。特别是，前译续部无上瑜伽的无上密意，并非是方便智慧偏颇一方。
English
The tantras are established separately, and as stated in the Vajra Tent and others, the two tantras are separated mainly through the perfection stage. The means and wisdom of such separation are also: the wisdom of great bliss in ultimate truth is wisdom, and the illusory body of conventional truth is means. That is, the way to enter into that very emptiness with the union of the great seal shows the mother tantra such as the Tent. The place where the clear light appears, the order of collecting the winds in the heart, the four emptinesses of arising in order, and the order of rising outwards, through the four emptinesses of reversing in order, the way to generate the wisdom of emptiness, and the clear light of the five rays of light, mainly showing the practice of the illusory body of conventional truth, is considered the father tantra. So, is there a contradiction between establishing the three tantras here with the distinction of generation, completion, and union, and those two? Answer: It is not considered contradictory. The venerable one himself, based on the distinction between the two means and wisdom mentioned as pervading all tantras, distinguishes the two ways of distinguishing father and mother tantras, which are only differences of primary and secondary importance. Male and female deities, great bliss wisdom, and illusory bodies are not different from the inseparable means and wisdom of ultimate truth. When these two are used as paths, they are established only by the way of practicing the symbolic mudra, male and female deities, great bliss wisdom, and the form of the illusory body. It is also said that the non-dual tantra has no difference, which also refers to the Kalachakra and other tantras that mainly show clear light, and only means that the means and wisdom that make the tantras into two are actually shown. Here, although the generation stage is established as the means part and the completion stage is established as the wisdom part, for the way of using the inseparable bliss and emptiness of ultimate truth as the path, apart from the difference between the primary and secondary of those two means and wisdom, it is not considered that there is another different establishment. Establishing the non-dual tantra elsewhere also refers to the tantra that mainly shows the way of using the wisdom of the nature of the equal union of those two means and wisdom without primary and secondary as the path. It is not considered that there is anything different from those two. In particular, the supreme meaning of the early translation tantra of the upper yoga is not a one-sided reliance on means and wisdom.
Chinese
因为这是主要展示双运的唯一智慧的续部，所以与父母二者不同而安立，是最合理且完备的。第三，分别解说无上续部，分为两个部分：简要说明道的总纲，以及详细解说实际修持的道。第一部分是：如此，一切有情都安住在如来藏自性清净的胎藏中，具有轮回与涅槃一切现象的蓝图。因此，通过金刚乘的甚深近道进行修习，就能在一生等时间内获得解脱。正如龙树菩萨所说：‘任何成为轮回之因的，通过修习它，清净的它即是涅槃。’因此，从一切无上续部中所说的生起次第和圆满次第的角度来看，所要把握的要点是什么呢？一般来说，即使像上界等，也并非完全没有六界或者细微的脉、气、明点自性三金刚的修持基础。然而，首先修持密咒的所依是具有五种元素和六种识的粗显之身，即欲界之身，特别是人类。这样说的理由是，五蕴、十八界和十二处等一切显现的基础，与粗脉、明点、气三者以及具有俱生垢染的界等同味，这些都是双运ཨེ་ཝྃཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，与四空和四显的智慧无二无别，本来就安住在身语意金刚的体性中。正如《dam pa dang po'i rgyud》中所说：‘明点如月，精液是身，可被分割的尘埃如日是语，阿字黑暗是意极佳。空界安住在ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中。’因此，把握住所依的要点，就能从所依中成就。通过生起次第，清净脉，获得具有相好庄严的身；通过圆满次第，清净气，获得具有六十支分的语；通过双运道，清净明点，迅速生起五种智慧的自性，即意金刚三者的功德，这是金刚乘的道，因此比其他道更为殊胜。