English
When great geothermal heat is obtained, it is the beginning of the practice of Hevajra (phyogs las rnam rgyal). Because the previous ones were also somewhat harmed by external conditions, but this will not be cut off in the future. In the first stage of Hevajra's practice, whether relying on the mudras mentioned before, or relying on power to summon, it is possible. As it is said in the Samputa Tantra: "The daughter of Vidyadhara, gods and yakshas, or the asuras living underground, the yogi from among them, whichever vidya he desires, with the combination of rope and iron hook, closely summon and practice, without effort, all the necessary, equipment will be given, liberated from old age and disease, becoming the great sinless one of the three realms." As it is said, here one must obtain great powers, like the easily summoned dakinis such as Water-born Mother and Tilottama, and other dakinis, dragon girls, yakshinis, matris, great mothers, etc., must be summoned. In this way, relying on any of the four: mantra-born from practice, or field-born, or sudden summoning, to urge and practice Vajrasattva, one can immediately manifest the path of seeing. From then on, even after obtaining the ground of the noble ones, one mainly relies on this practice, and these two later practices are mostly ganachakra practices. Here, the initial Hevajra is the proximate behavior at the stage of the highest dharma of the path of joining. The behavior of ordinary beings, Hevajra, and when the object is what is to be abandoned by the logic of the noble path, merging into the wisdom of great bliss, and when it cannot be suppressed, is the behavior of Avadhuti established in relation to this, and the behavior of manifest suppression is Samantabhadra, and later becoming the nature of unbornness is, Hevajra in relation to the three practices in the noble path. This is the oral instruction of the venerable Guru Lho-phyogs-pa (Southern), which is the unbroken oral transmission of the accomplished lineage. In general, because the practices of the noble ones are all established as Hevajra, this and the other two practices have a common basis. It is also possible to quote the teachings of the Prajnaparamita Sutra, for the time being.
Chinese
关于父续道的行持，不在刹土中游走，因为彼续不主要宣说瑜伽母们的密咒续。没有特别宣说为了特殊的女使者们的集会而特意修持，因为在刹土中游走的必要就是为了那个。因此，凭借此方便，智慧续也特别殊胜，因为道快速。有些人努力在母续中自己修习幻身的圆满次第的显示方式，又因为幻身除了密集金刚之外没有从其他地方宣说，所以用矛盾的语言说密集金刚比母续更超胜，并以本尊三面六臂为理由，认为密集金刚最甚深等，因为没有找到理由，所以说了许多无意义的废话，像能说多少就说多少一样。此外，对于阿瓦都帝和普贤的行持，以及从胜方等次第行持的这种安立，这些人说因为不了解桑布扎续的意义，所以与行集等大论的意义相违背。说与大论相违背，也是讽刺上师们的口诀，如果不符合某些大论的口诀不合理，那么无著兄弟所造的如海洋般的论典，以及不符合慈氏的大论的月称论典中，龙树的口诀也不合理了。如果认为那与龙树的论典相符，那么中观根本慧论暂时也比现观庄严论更殊胜吗？瑜伽行派的五万颂论典有什么更殊胜的？因此，如果与那些大论相比，它很小，所以大论本身对您来说必须是强大的，因此它必须比那个强大。然而，如果认为与那个传统相符就可以了，那么我们的口诀也与母续相符。因为各种大乘经典有不同的必要，所以注释也有各自的改变，没有矛盾，那么密集金刚圣者品和母续之间出现细微的差异有什么矛盾呢？传统是不同的。应当这样想。你们说经论显现为窍诀
English
Regarding the practice of the Father Tantra path, there is no wandering in the fields, because that tantra does not primarily teach the mantra tantras of the yoginis. It is not specifically stated to specifically practice the gatherings of special female messengers, because the necessity of wandering in the fields is for that purpose. Therefore, by having this method, the wisdom tantra is also particularly superior, because the path is fast. Some people strive to practice the way of showing the complete stage of the illusory body in the mother tantras themselves, and because the illusory body is not explained from anywhere other than Guhyasamaja, they say with contradictory words that Guhyasamaja is more superior than the mother tantra, and with the reason that the deity has three faces and six arms, they think that Guhyasamaja is the most profound, etc. Because they have not found a reason, they have said many meaningless nonsense words, as if saying as much as they can. Furthermore, regarding this establishment of the practice of Avadhuti and the practice of Samantabhadra, and the gradual practice from Victory from the Directions, etc., these people say that because they do not understand the meaning of the Samputa Tantra, it contradicts the meaning of great treatises such as the Compendium of Practices. Saying that it contradicts the great treatises is also a sarcastic remark towards the instructions of the previous lamas. If the instructions that do not conform to some great treatises are unreasonable, then the treatises like the ocean composed by the brothers Asanga, and the instructions of Nagarjuna in the treatises of Chandrakirti that do not conform to the great treatises of Maitreya, are also unreasonable. If you think that it is in accordance with Nagarjuna's treatises, then is the Root Wisdom temporarily more superior than the Ornament of Clear Realization? What is more superior than the fifty thousand verse treatise of the Yoga school? Therefore, if compared to those great treatises, it is small, so the great treatise itself must be powerful for you, so it must be more powerful than that. However, if you think that it is enough to conform to that tradition, then our instructions also conform to the mother tantra. Because various Mahayana sutras have different needs, the commentaries also have their own changes, and there is no contradiction, then what contradiction is there in the occurrence of subtle differences between the Guhyasamaja Arya chapter and the mother tantra? The traditions are different. One should think like this. You say that the scriptures appear as pith instructions.
Chinese
啊！我们没有必要感到奇怪，因为一切显现都呈现为口诀，而您对它的评论仅仅是讽刺口诀，没有看到精髓。此外，因此，在自己不了解《行集》和《桑布扎》的行持分类的情况下，从所有《乐胜》的续部中，没有详细出现行持的分类，因此必须发出让智者感到羞愧的声音。因为想要遮止前辈上师们对《桑布扎》中所说的三种行持的分类的宗派，却又不了解如何确立自己的宗派，只是表面上装作好像理解了口诀穗的直接指示，实际上并不确定。因为对于那些人来说，看不到确立自己宗派的方法，所以实际上看不到进行辩论的必要。（《ཛཾ》（藏文），जं（梵文天城体），jam（梵文罗马拟音），种子字）+像这样确立自己的宗派是：与《桑布扎》等续部的直接指示非常一致，并且精通母续的印度和藏族导师们的所有解释也都完全倾向于这一方面。特别是，没有从简略的《集密》行持分类中出现，而是从母续中详细展示，从而圆满了秘密成就，就像这样解释。因为该论典也引用了《行集》作为依据，所以你们认为《行集》是伟大的论典，而《秘密成就》并不比它小。虽然《桑布扎》也不比《佛陀合修》的论典小，但你们认为五次第《行集》是伟大的论典，而《乐胜》的续部是小的论典，如果连吉祥黑汝嘎也隐藏了他的慈悲，我们又能做什么呢？在我们的宗派中，对那些没有不一致，但如果像你们一样，认为《行集》的三种行持的分类与《桑布扎》等大续部不一致，所以说是不清净的，那么应该考虑如何回答。此外，是仅仅续部中所说的重要，还是后来的导师所说的重要？如果像第二种情况那样，那么说续部的人就不是量士夫了，那么那些解释其意的人又怎么会清净呢？不合理的论典的意义解释者
English
Ah! There is no need for us to be surprised, because all appearances arise as instructions, and your comments on it are merely sarcastic remarks on the instructions, without seeing the essence. Furthermore, therefore, without knowing how to arrange the classifications of conduct in the Compendium of Practices and the Samputa, from all the Tantras of Bliss and Virtue, the classification of conduct has not appeared in detail, so it is necessary to utter a sound that would shame the wise. Because they want to prevent the lineage of the previous lamas regarding the classification of the three conducts spoken of in the Samputa, but they do not know how to establish their own lineage, they only pretend to understand the direct instructions of the Ear of Instructions, but in reality, they are not certain. Because for those people, there is no way to establish their own lineage, so in reality, there is no need to debate. (《ཛཾ》（Tibetan）, जं（Sanskrit Devanagari）, jam（Sanskrit Romanization）, Seed Syllable) + Establishing one's own lineage in this way is: it is very consistent with the direct instructions of the Samputa and other Tantras, and all the explanations of the Indian and Tibetan teachers who are proficient in the Mother Tantras are also completely inclined towards this aspect. In particular, it does not arise from the abbreviated classification of conduct in the Compendium, but is shown in detail from the Mother Tantras, thereby perfecting the secret accomplishment, just as it is explained in this way. Because that treatise also cites the Compendium of Practices as its source, you consider the Compendium of Practices to be a great treatise, but the Secret Accomplishment is not smaller than it. Although the Samputa is also not smaller than the treatise of Buddha Samayoga, you consider the Five Stages Compendium of Practices to be a great treatise, and the Tantras of Bliss and Virtue to be small treatises, if even glorious Heruka hides his compassion, what can we do? In our lineage, there is no inconsistency with those, but if, like you, you think that the classification of the three conducts of the Compendium of Practices is inconsistent with the great Tantras such as the Samputa, so you say it is impure, then you should consider how to answer. Furthermore, is only what is said in the Tantras important, or is what is said by the later teachers important? If it is like the second case, then the one who spoke the Tantras is not a valid person, so how can those who explain its meaning be pure? The meaning explainer of an unreasonable treatise
Chinese
这三种极其简略的仪轨中，第一种是关于如何修持会供轮，如何在其中享受欲妙，以及如何聚集空行母。首先是地点。《合和续》中说：“或者在三界清净处，或者在花园等处修持，首先在那里铺设坐垫。”等等。第二种的第一个地点是：在自己的住所或花园等处，建造具有三层的会供殿，并用门和马道装饰。第一层放置食物和器皿，人们聚集在那里。第二层放置歌舞和乐器的用具。第三层是与瑜伽母们一起享用受用之处。或者，建造用围墙环绕的土房，并用各种装饰品装饰也可以。在那里绘制大型水时轮坛城，在坛城本尊的位置上，用柔软舒适的布等制作各种莲花图案，也可以使用尸体图像等其他特殊的坐垫。《黑行金刚》中关于会供轮时说：“作为其坐垫的是，九具尸体的图像，或者虎皮，或者尸林布也是如此。”如是说。对于黑汝嘎的坛城，可以使用尸布或真实的尸体坐垫，或者仅仅是虎皮。中央和四方，顺时针方向依次是人、牛、狗、马、象的皮革坐垫，或者绘制这些图案也可以。或者，也可以是苦行者的住所，如尸林等处。《黑行金刚》中说：“尸林、山上的鸟巢，以及无人居住的城市，或者寂静处或海边，这些食物是最好的。”如是说。如果道友们是不固定地游历各处，那么这个盛大的会供轮可以根据情况，一年或一月一次等进行修持，并且伴随着鼓、歌舞等一切活动，广泛地享用欲妙。不必像会供殿和坐垫那样经常准备。第二是瑜伽母的会众：后者与手印的会众一起在各个地方游历，并将所有获得的食物和饮料用于会供。
English
Among these three extremely simple rituals, the first concerns how to practice the Ganachakra, how to enjoy desirable objects within it, and how to gather Dakinis. First is the location. The 'Samputa Tantra' states: 'Or in a pure place of the three realms, or in a garden, etc., practice. First, spread a seat there.' and so on. The first location of the second is: In one's own residence or garden, etc., build a Ganachakra hall with three levels, decorated with doors and horse ramps. On the first level, place food and utensils, and people gather there. On the second level, place the instruments for singing, dancing, and music. The third level is a place to enjoy pleasures together with the Yoginis. Alternatively, it is also acceptable to build an earthen house surrounded by a fence and decorated with various ornaments. Draw a large Kalachakra mandala there, and in the places of the mandala deities, make various lotus patterns on soft and comfortable cloths, etc. Other special cushions such as corpse images can also be used. In the Hevajra Tantra, regarding the Ganachakra, it says: 'As its seat, there are images of nine corpses, or a tiger skin, or a charnel ground cloth as well.' Thus it is said. For the Heruka mandala, one can use a corpse cloth or a real corpse cushion, or just a tiger skin. In the center and directions, clockwise, there are leather cushions of humans, cows, dogs, horses, and elephants, or one can draw these patterns. Alternatively, it can also be the abode of ascetics, such as charnel grounds, etc. The Hevajra Tantra states: 'Charnel grounds, bird nests on mountains, and uninhabited cities, or secluded places or the seashore, these foods are the best.' Thus it is said. If the practitioners are traveling around without a fixed abode, then this grand Ganachakra can be practiced once a year or once a month, etc., as appropriate, and with all the activities of drums, singing, and dancing, widely enjoy desirable objects. It is not necessary to constantly prepare the Ganachakra hall and cushions as they are. Second is the assembly of Yoginis: The latter travels from place to place with the assembly of Mudras, and all the food and drink obtained is used for the Ganachakra.