English
If that's what you think, then according to your system, when meditating on the Abhisamaya of Hevajra, within the crown of the protective wheel, which is the wide abdomen of the Chakravartin, when meditating on the mandala, Hevajra is a twenty-deity mandala, and when meditating after the Chakravartin has been melted and purified, Hevajra becomes a nineteen-deity mandala. Moreover, it is not certain that the 'Compendium of Thought' was written by Amogha, and even if he did write it, it is not known whether it was the great Amogha or the small Amogha. Since it is uncertain, using that as a reason and making a decision about it is a sign of foolishness. The biggest fault is that as a supreme person who truly upholds the view of the Seventh Cognition, and you also acknowledge this, then as the most famous holder of the teachings of the Seventh Cognition, it is very inappropriate not to place the core of practice on the system of the Seventh Cognition. How could the core of the practice of the Kyo tradition be the 'Compendium of Thought'? Please compare the old practice of the Kyo system and the 'Compendium of Thought'. Also, if you think there is a difference between the 'Compendium of Thought' and the Seventh Cognition, then in the Seventh Cognition it is said that the generation is done through the sequence of Manjushri, the sun, the seed, and the mudra of the generation stage, while in the 'Compendium of Thought', like the Chakrasamvara Heruka Five Deities and the Maitri Thirteen Deities, after generating the palace, from the sequence of the sun and moon seeds mixed depending on Āli (藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿梨，梵文元音) and Kāli (藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：迦梨，梵文辅音), which is the well-known sequence of the five Abhisambodhis, all the main deities and retinues are generated at the same time, so these two are very different. When you say that the Ra tradition does not accept the three cognitions, it is because you have not examined it and have decided that this is what Ra Lotsawa said, and you have not even seen the complete catalog of the Ra tradition's works, or even if you have seen it, you have not understood it. There is no reason why the Kyo tradition mainly emphasizes the activities, the collection, and the three cognitions, because it is for displaying the magic wheel of the seven cognitions, and that magic wheel is also mostly in accordance with the Ra tradition of the seven cognitions, and not the system of the three cognitions. Then, Kyo Odjung, who heard the tantras from the lesser Amoghavajra who went to Tibet, made the system of oral instructions the core of practice and implementation, and later...
Chinese
དགུ་མ་（藏文）等等口诀派系的三黑法，以及绒宗派系的三觉悟，还有集密金刚等等，虽然看起来像是作为后盾，西藏的喇嘛们听闻后，会进行各种听闻和讲说，但并非主要着重于ཞེ་དགུ་（藏文）。实修的核心，仅仅是密续的口诀，也大多与寂静智的论典相符，只有八位忿怒母眷属与集密金刚相符，其他则不然。这个派系的现观次第实修时，守护轮中也没有八阎罗王，你们不但没有见过སྐྱོ་ལུགས་（藏文）的古老文献，甚至连极为著名的འཛིམས་པ（藏文）所作的修法仪轨也没有见过，更不用说经常向他人炫耀的གཉན་ཊཱིཀ་（藏文）了。然而，སྐྱོ་བ་（藏文）们认为在宫殿中观修八母，在尸陀林中观修八阎罗王，因此十七尊的说法是合理的。如果这样，那么尸陀林中也有护方神和龙族等等，也会变成三十三尊神等等了。这里的尸陀林中，八阎罗王和八母是否存在，实际上类似于其他密续中所说的八护田神和狱卒。此外，你们之中的ཀུ་ཀེ་རྒྱུ་འགུལ་བ་གྲགས་རྒྱལ་（藏文）创作了一部包含各种补充的集密法修法仪轨，并声称除了汉文之外没有藏文。སྐྱོ་ལུགས་（藏文）在西藏非常盛行，如果按照你们的说法，这些修法的核心是集密法，那么为什么不会出现任何藏文呢？如果根本没有藏文，那么也不会变成སྐྱོ་ལུགས་（藏文），因为集密金刚不是སྐྱོས（藏文）所作，而且没有其他སྐྱོས（藏文）所作的文字。就这样充满了谎言和贪婪之后，现在将要讲述真实的情况。这个派系的依据论典是，密续方面有七分别、三分别、一分别和法王分别等。注释方面有寂静智的大修法仪轨，以及仅仅作为念诵支分的义成金刚小修法。
English
The three black Dharmas of the Zhallu tradition, such as Degu Ma (Tibetan), the three realizations of the Rongzom tradition, and the Guhyasamaja, etc., although it seems that as a backing, the Tibetan lamas, after hearing them, will conduct various hearings and lectures, but they do not mainly focus on Zhegu (Tibetan). The core of the practice is only the oral instructions of the tantra, which mostly correspond to the treatises of Shiwai Yeshe, and only the eight wrathful female retinues correspond to the Guhyasamaja, but not others. During the practice of the explicit realization sequence of this tradition, there are no eight Yamarajas in the protection wheel. Not only have you not seen the ancient documents of the Kyolu tradition (Tibetan), but you have not even seen the extremely famous sadhana ritual made by Dzimpa (Tibetan), let alone the Nyan Tik (Tibetan) that is often flaunted to others. However, the Kyoba (Tibetan) think that it is reasonable to say seventeen deities because they meditate on eight mothers in the palace and eight Yamarajas in the charnel ground. If so, then there are also guardians of the directions and nagas in the charnel ground, and it will also become thirty-three deities, etc. Whether the eight Yamarajas and eight mothers exist in the charnel ground here is actually similar to the eight field protectors and hell guards mentioned in other tantras. In addition, Kuke Gyugulwa Drakgyal, one of you, created a Guhyasamaja practice ritual containing various supplements, and claimed that there is no Tibetan except for Chinese. The Kyolu tradition (Tibetan) is very popular in Tibet. If, according to your statement, the core of these practices is the Guhyasamaja, then why wouldn't any Tibetan appear? If there is no Tibetan at all, then it will not become the Kyolu tradition (Tibetan), because the Guhyasamaja was not made by Kyos (Tibetan), and there are no other texts made by Kyos (Tibetan). After being filled with lies and greed, now I will tell the truth. The supporting scriptures of this tradition are: in terms of tantras, there are seven distinctions, three distinctions, one distinction, and the distinctions of the Dharma King. In terms of commentaries, there is the great sadhana ritual of Shiwai Yeshe, and the small sadhana of Don Yod Dorje, which is only a branch of recitation.
Chinese
ས་བསྡུས་པ་和朵玛仪轨两种。据说由蒋贝益西和敦云多吉所著的《集密金刚》大小两种修法。据说由敦约多吉所著的大的坛城仪轨。还有据说由另一位蒋贝益西所著的六盏灯论。阿莫伽的寂静事业七种和猛厉事业七种都肯定有听闻和讲说，其他也可能存在。七种证悟有乔钦波本人的注释，三种证悟也有。有一些基于问答的注释。口诀类的文书有仪轨次第的实修窍诀、处所的补充、猛厉事业的嘎乌环绕口诀，希瓦巴扎的规式、幻轮的小释、ཞུ་བ་ཡེ་ཤེས་的修法光明、སྤོགས་པའི་的仪轨、咒语总集的加持偈颂，包括大小两种会供。玛梅泽扎所著的擦擦制作法。有一种说是ལི་ཏས་所著的文字的音义解说。转轮的因由解说、轮的分类显示、朵玛咒的承诺、单轮的口诀及补充、画像的开光、修法的文书、菩提心食物的窍诀、宝剑、眼药、药丸、役使鬼神、起尸修法、罗刹、夜叉、龙族等的役使、对龙族的交付、ཞུ་བའི་的禅定和阿莫伽的窍诀，这两种是圆满次第。朵玛加持的窍诀、内供的窍诀、会供明灯、寂静、增益、分立、怀柔、勾招、镇压、驱逐、诛杀等的各自文书。轮的合修口诀、橛金刚的窍诀、བཾ་命二字的文书、བཾ་命二字的大字，这两种是度脱阎摩的窍诀。所谓“降伏手印”的念修文书一种。还有降伏手印的文书三种。轮的口传零散的还有很多。事业者的赞颂祈请等补充意义的文书有很多。以前所说的印度论典等都有简略义注释和零散文书，还有九尊和四十九尊的修法、灌顶、火供、开光等。
English
Two texts on earth collection and offering rituals. Two sizes of the Sadhana Samputa (Compendium of Practices), said to be composed by Jampal Yeshe and Donyon Dorje. The mandala ritual said to be composed by the elder Donyo Dorje. Also, the treatise on the Six Lamps, said to be composed by another Jampal Yeshe. There was definitely listening and explanation of the seven peaceful activities of Amogha and the seven wrathful activities, and others may also exist. There is a commentary on the Seven Realizations by Kyo Chenpo himself, and also on the Three Realizations. There are some commentaries based on discussions. The instructions include the oral instructions on the practice of ritual arrangements, the supplement to the place, the oral instructions on encircling the wrathful gau, the system of Shri Bhadra, the small commentary on the magic wheel, the clarification of the practice of Zhuba Yeshe, the ritual of Spokpa, the blessing verses of the mantra collection, including the large and small tsok offerings. The method of making tsha-tshas by Marmemdze Dawa. There is one explanation of the sound and meaning of letters said to be composed by Lita. Explanation of the cause of turning the wheel, explanation of the divisions of the wheel, the promise of the torma mantra, the oral instructions of the single wheel and its supplements, the consecration of painted images, the small text of practice, the instructions on eating bodhicitta food, sword, eye medicine, pills, subjugating bhutas, raising corpses, rakshasas, yakshas, subjugating nagas, entrusting to nagas, the contemplation of Zhuba and the instructions of Amogha, these two are the completion stage. The instructions on the blessing of torma, the instructions on inner offering, the clarification of tsokhor, the respective texts of pacifying, increasing, separating, magnetizing, summoning, suppressing, expelling, and killing. The oral instructions on the combined wheel, the instructions on Vajrakilaya, the text of the two syllables bam and hrih, the large text of the two syllables bam and hrih, these two are the instructions on liberating Yama. One text on the practice of recitation called "Lowering the Hand Seal." Also, three texts on lowering the hand seal. There are many other scattered oral instructions on the wheel. There are many texts on the praises and exhortations of the karmis, large and small, and other supplementary meanings. All the Indian texts mentioned earlier have condensed meaning commentaries and scattered texts, as well as the practice of the Nine Deities and the Forty-Nine Deities, empowerment, fire offering, and consecration.
Chinese
而且，从前传承时期，喜聚四次集会。本尊的兴盛也圆满于文殊菩萨的仪容。如果喜欢简略，这样就足够了。一般来说，并不是要阻止广大。吉祥持明的修法，也与此时的意义相同，在那修法中，说加持誓言物等后受用就是供养。因此，念诵前的供赞也不是非有不可。又，如果只修持主尊，此时不做供赞，那么，如旧时可怜的咒师们所愿，在会供时做广大的供赞是好的。寂静智的修法中说，此时一定要做身语意加持和灌顶加持，但没有誓言智慧混合的明说。古籍中也做生起次第加持，智慧迎请则在下面修习坛城时一起做，因此此时不做。智作将灌顶之神融入智慧尊，合二为一也不是不好。我认为这样：如寂静智修法的明示，修习坛城时，如果不做身语意和生起次第加持，以及灌顶等，那么此时必须做这些。如果在下面的坛城时做这些，如一些旧时的可怜者和智作等所愿，一般来说不是不好，但那样的话，那时将自与对生本尊的众神一起做这些就足够了，因此，我认为此时不需要那些。寂静智也在此处做了三处加持和灌顶，没有智慧迎请，下面的坛城时没有那两个却有智慧迎请，也是考虑到那些不需要两次。即使那样，智作对仁协瑜伽串习坚固，认为此自生起时可代替瑜伽部的自圆满，因此认为作为它的支分，需要智慧迎请、灌顶加持，以及对生起时，自己从密严刹土返回而生起信心等。