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It's an interesting thing to research.

I have heard lineage holders (not Karma K


agyu holders though) gloss this by saying different lineages hold different view
s on Father, Mother and Non-Dual tantra with Kalachakra and Hevajra being the pr
ime examples of contention (esp. Hevajra). And it basically breaks down to wheth
er the practice is more on the method side or the wisdom side.
Here is a point to "bake one's noodle" (excuse the plagiarized quote please).
The Gampo Abbey account says that "Lokeshvara Mahakarunikaya Jinasagara Avalokit
esvara" ( Tib: Jigtenwangchuk Tug je chenpo Gyalwa Gyatso Chenrezi) - to refer t
o Him with the full name used in the Mandala Ritual Sadhana and the Great Commen
tary by the first Karma Chagme; is said to be father Tantra.
Thrangu Rinpoche is adamant on this on the basis that the "tradition" is father
Tantra.
What is strange and noodle baking though is that in the commentary, the practice
s are referred to as the "essence of mother tantra" by Karma Chagme who wrote th
e main commentary used to this day.
Jamgon Kongtrul also lists the Tantra as mother Tantra (please see the back matt
er in the Gem of many colours ). The Drubthab kundu lists it among mother Tantras.
I have discussed this in depth with the late Bokar Rinpoche who looked it up in
his personal note books and also verified that when he received the lineage, it
was stated to be mother tantra.
Now to add further fuel to this pointless fire, Beru Khyentse Rinpoche and Khenp
o Karthar Rinpoche have said that Jinasagara is non-dual tantra like Kalachakra.
Bokar Rinpoche did say that over time as various oral instructions evolved the p
ractice could have become defacto non-dual tantra. Thrangu Rinpoche did not want
to refute this view and agreed in theory but otherwise, as is evident in the Ga
mpo abbey site, sticks to his view that Jinasagara is a father Tantra.
Personally I have wondered about this for years and i would be appreciative of a
ny ideas expressed by my learned Vajra sisters and brothers on Dharma Wheel.
However, for myself, it doesn't affect the practice itself and I am starting to
see Je Tsong Khapa s view that father mother tantras is an artificial demarcation
that is essentially superfluous and that all Tantras are essentially "non dual"
and can be practiced with one or another emphasis.
BTW someone mentioned a standing yab-yum Jinasagara - if one looks at those pict
ures carefully, you will find they are entitled "Guhyasadhana Jinasagara".
All the best to everyone and may we all be enveloped by the four limitless medit
ations.