Chinese
似乎在修行中显现，因为显得不够深奥，所以我们想修持广大的（坛城）。即使本尊一面二臂也无法清晰显现，也不要生起自己是利根者的傲慢。你们修持广大坛城，我们怎么会说坏话或心生不满呢？仅仅那样似乎也能种下特殊的习气。然而，现在想要进入密宗之门的人们，除了少数之外，似乎都是钝根者，所以必须了解利根和钝根的引导方式。第七种邪分别是，有些人说：阿阇黎卡玛拉将桑布扎（Samputa）的心髓，十七尊黑汝嘎（Heruka）的坛城，视为四种相，将它的手印交给四位门神，认为是十三尊的坛城。经中说：琵琶和笛子，莲花和陶鼓，二臂一面，以一切装饰庄严。这样说和经文相违背吗？这是琼波瑜伽士所说的持械吉祥金刚（Kyedor），经续和注释中没有提到这个词。这样提问。对此回答说：你似乎也很有名气，为什么不会出现这样的话语呢？无缘无故地积累了诽谤不合道理的词句之法和殊胜之人的可怕罪过。一般来说，对于像身穿僧衣的成就者转轮王这样的人，像这样挑剔，这样的心胸简直无法容纳于虚空。如果那样的话，莲花生大师的赞颂和修法中，用狗和水牛代替沙拉巴和猫，也与经续不符。拥有乘坐阳光等神通，树神供养食物等征兆，必定获得成就，自己传承的恩德上师，印度的大班智达勇士金刚（Viravajra），您也已经禁止了他的坐姿不符合经续。仅仅凭着说“琼波喜悦”的名字也无法确定出处，一边说着“持械”的说法没有出处，自己也那样使用术语，真是太愚蠢了。吉祥金刚的经续现在……
English
It seems to appear in practice, because it seems not deep enough, so we think to practice the vast (mandala). Even the one-faced, two-armed deity cannot be clearly manifested, and do not arise the arrogance of being a sharp-witted person. You practice the vast mandala, how could we speak ill or feel dissatisfied? It seems that even that can plant special habits. However, now those who want to enter the door of Tantra, except for a few, seem to be dull-witted, so it is necessary to understand the guiding methods of sharp and dull-witted. The seventh wrong view is that some people say: Acharya Kamala considers the essence of Samputa, the mandala of seventeen Herukas, as four aspects, and hands over its mudras to the four gatekeepers, considering it as the mandala of thirteen deities. The sutra says: lute and flute, lotus and pottery drum, two arms and one face, adorned with all ornaments. Does this contradict the scriptures? This is said to be the armed Hevajra (Kyedor) of the Khyungpo yogi, and the term is not mentioned in the sutras and commentaries. Asking this. In response, it is said: You also seem to be famous, why wouldn't such words appear? For no reason, you have accumulated terrible sins of slandering the Dharma of unreasonable words and the supreme person. In general, for someone like the accomplished Chakravartin wearing monastic robes, such fault-finding, such a mind is simply unbearable to the sky. If that is the case, in the praise and sadhana of Padmasambhava, replacing Sharabha and cat with dog and buffalo is also inconsistent with the scriptures. Possessing the magical powers of riding the sunlight, etc., and the signs of the tree goddess offering food, etc., surely attaining accomplishment, the kind guru of one's own lineage, the great Indian scholar Viravajra, you have already forbidden his sitting posture as inconsistent with the scriptures. Just by saying the name "Khyungpo rejoices" it is impossible to determine the source, and while saying that the term "armed" has no source, you yourself use the term in that way, which is extremely foolish. The Hevajra Tantra is now...
Chinese
如果除了农夫、牧民、工匠这三种人的变化之外，其他知识都不行，而且认为不能确定以面见本尊和口诀等方式进行修持的方法，那么您说的好像是真的。如果是那样的话，就必须否定毗瓦巴的红阎摩敌修法也与此续部不符。如果仅仅因为续部注释中没有说就认为是不清净的，就可以禁止的话，那么对于怙主和天女等自己修持的许多法门，就会提出质疑。而且，两面猪母、白猪母、能明智慧的修法等也会变得不合理，因为《胜乐金刚》的续部注释中没有说。如果连术语也必须是续部注释中说过的，那么在道果的口诀中，五道、三十五道、八成就、柔软四相等都会变成不合理，因为续部注释中没有说过这样的词语。 如果认为那些有大成就者印度论典的依据，那么十三欢喜天也有印度论典的依据。而且，这位在这一方大多数人面前显现无数神变等成就征相，被印度五十大班智达追随的智成就者所说的话，还有什么比这更深奥更好的依据呢？我们是受到至尊金刚瑜伽母摄受并授记，确定证得中阴胜位，精通显密经论一切学问，从心中说出三百大续部的印度大班智达阿瓦雅所说的《嘿汝嘎金刚四魔降伏法》等，怎么会认为是过失呢？破除第八种邪分别：这里有些人不聪明却希望被认为是聪明，有些人说十三尊怖畏金刚坛城不合理，因为没有印度论典的依据，而且让诸天降临也与怖畏金刚没有佛母的说法相违背，这样说了很多，也写了很多。对于这种说法，有智慧的人已经多次驳斥，详细的可以向其他人询问，所以这里就不说了。但是，大导师卡玛拉拉克西塔也造了修法仪轨。总的来说，关于有无依据的考察，在前面已经说过了。
English
If, apart from the transformations of these three – farmers, herdsmen, and artisans – other knowledge is not permissible, and if it is considered impossible to ascertain methods of practice such as visualization and oral instructions, then what you say seems to be true. If that is the case, then it would be necessary to refute that the practice of Virupa's Red Yamari is also inconsistent with this tantra. If something is considered impure simply because it is not mentioned in the tantric commentaries, and therefore can be prohibited, then many practices of oneself, such as Mahakala and the goddesses, would be questioned. Moreover, practices such as the two-faced Vajravarahi, White Vajravarahi, and the Illuminator of Wisdom would also become unreasonable, because they are not mentioned in the tantric commentaries of Chakrasamvara. If even the terminology must be what is mentioned in the tantric commentaries, then in the Lamdre instructions, the five paths, the three-five-fifteen, the eight siddhis, the four flexibilities, and so on, would all become unreasonable, because such terms are not mentioned in the tantric commentaries. If it is thought that those have the authority of Indian texts of great siddhas, then the Thirteen Deities of Delight also have the authority of Indian texts. Moreover, what better source could there be than what was said by this scholar-accomplished one, who manifested countless miracles before most people in this region, and who was followed by fifty Indian panditas? We, who are taken care of and prophesied by the venerable Vajrayogini, who are certain to have attained the supreme state in the bardo, who are greatly learned in all aspects of Sutra and Tantra doctrines and sciences, and who were spoken of by the great Indian pandit Abhaya, who spoke three hundred great tantras from his heart, how could we consider all of this, such as the Hevajra Four Maras Subjugation Method, to be a fault? Refuting the eighth wrong conception: Here, some who are not wise but hope to be considered wise, say that the mandala of the thirteen deities of Bhairava is unreasonable, because it has no authority from Indian texts, and that causing the deities to descend also contradicts the statement that Bhairava has no consort. They say and write much in this way. Those with discernment have already refuted this many times, and for details, one can ask others, so I will not say it here. However, the great teacher Kamalashila also composed a sadhana. In general, the examination of whether something has authority or not has already been discussed above.
Tibetan
་དང་མཚུངས་སོ། །འཇིགས་བྱེད་ལ་ཡུམ་བྱར་མི་རུང་བའི་ལུང་ཚིག་གསལ་ ཁ་མེད་ལ། ཡུམ་ཡོད་པ་བྱར་མི་རུང་སྟེ་སྒྲུབ་ཐབས་ཕལ་ཆེར་ན་མེད་པའི་ཕྱིར་རོ་སྙམ་ན། དེ་ལྟ་ན་བདེ་མཆོག་དཔའ་བོ་གཅིག་པའི་སྒྲུབ་ཐབས་ཀྱང་མི་རུང་སྟེ། སྒྲུབ་ཐབས་ཕལ་ཆེར་ན་ཡུམ་ཡོད་པར་བཤད་པའི་ཕྱིར་ཅེས་དང་མི་མཚུང་ངམ། དེས་ན་རྒོལ་བ་དེ་ལ་ནི་སྙིང་པོ་མ་མཆིས་སོ། །འཇིགས་བྱཻད་བཅུ་གསུམ་མ་མཆོག་ཏུ་འདོད་པ་རྣམས་ཀྱང་དང་པོར་ཞལ་གསུམ་པ་བསྐྱེད། དཀྱིལ་འཁོར་རྒྱལ་མཆོག་གི་ཚེ་ཞལ་དགུ་པར་བསྒྱུར་བ་ནི་མི་འཐད་པར་འདོད་པ་ཡང་གོང་དུ་བཤད་པའི་ཡུམ་འགོག་བྱེད་ཀྱི་རིགས་པ་དང་མཚུངས་སོ། །གཙོ་བོའི་ཡུམ་རྡོ་རྗེ་རྣལ་འབྱོར་མས་བྱེད་པ་མི་འཐད་སྙམ་པ་ཡང་དེ་དང་འདྲ་ལ་ཁྱད་པར་ཕག་མོ་སེར་མོ་བྱེད་པ་ནི་མི་རུང་ཞེས་པ་ནི། གཤིན་རྗེ་གཤེད་ནག་པོ་དང་འདི་མཚུངས་དགོས་པ་ལས། གཤེད་ནག་གི་དཀྱིལ་འཁོར་ལ་ནི་ཕག་མོ་སྔོན་མོར་ཡོད་པའི་ཕྱིར་སྙམ་པའོ། །གཤིན་རྗེ་དགྲ་ནག་གི་དཀྱིལ་འཁོར་ཡིན་ན་དེ་ནི་འཐད་དུ་ཆུག་ཀྱང༌། དགྲ་ནག་དང་ཕྱོགས་མཐུན་ཙམ་བཀོད་པ་མ་གཏོགས་རྒྱུད་ཐ་དད་པ་ཡིན་པའི་ཕྱིར་མ་ངེས་ལ། ཕྱོགས་ཙམ་ནི་གཤེད་དམར་དང་ཡང་མཐུན་ཅིང༌། དེ་ནི་ཕག་མོ་སེར་མོ་ཡང་བཤད་དོ། །སྤྱིར་ཕག་མོ་མཱ་མ་ཀིའི་ངོ་བོ་ཡིན་ལ། དེ་ནི་མི་བསྐྱོད་པ་དང་རིན་འབྱུང་གཉིས་ཀའི་རིགས་བསྟན་པ་ཡིན་པར་རྒྱུད་སྡེ་ཕལ་མོ་ཆེ་ལ་གྲགས་པ་ཡིན་པས། ཁ་དོག་ཀྱང་གཉིས་ཀ་ལྟར་རུང་བར་མངོན་ཅིང༌། ཁྱད་པར་ཀ་མ་ལ་རཀྵི་ཏིའི་སྒྲུབ་ཐབས་ནས་འབྱུང་བ་ཡིན་ནོ། །དེ་ལྟ་བས་ན་བསྐྱེད་རིམ་གྱི་ལམ་བཟང་པོ་ལུགས་སྲོལ་མཆོག་འདི་ལ་ཡིད་གཉིས་ དང་ལོག་རྟོག་གི་དབང་དུ་མ་གྱུར་པར་གུས་པ་ཆེན་པོས་ནན་དུ་བྱོས་ཤིག །འདིར་སྨྲས་པ། ཡིད་བཞིན་རིན་ཆེན་འདམ་རྫབ་ཀྱིས་གོས་བླུན་པོ་རྣམས་ཀྱིས་སྤངས་གྱུར་པ། །ནོར་བུ་མཁན་མཆོག་བློ་ལྡན་མཁས་པས་ཉེར་བླངས་རང་གཞན་དོན་སྟོན་བྱེད། །བླུན་པོས་བླངས་ན་ཆུད་འཛར་གྱུར་བས་རེ་ཞིག་བོར་བ་ཉིད་ནི་མཆོག །ཉ་པའི་ཚོགས་ཀྱིས་རིན་ཆེན་རྙེད་པའང་ཕྱེ་མར་བརྡུང་སྟེ་བོར་ལ་ལྟོས། །བླུན་པོ་མཁས་པར་འཆོས་གང་དེ་རྣམས་ཀྱིས། །ཚད་མར་བྱས་གང་བསྲེ་བསླད་མང་པོས་ཁྱབ། །དེ་དག་རྣམས་ཀྱིས་བོར་གང་ལམ་མཆོག་འདི། །ཉེས་སྐྱོན་དྲི་མ་བྲལ་གང་ངོ་མཚར་རྨད། །རིགས་པས་སྒྲུབ་པའི་སྐབས་ཏེ་བཅུ་བདུན་པའོ། །འབྲས་བུ་ལམ་བྱེད་བདེ་བ་ཆེན་པོའི་རྒྱུད། །མཐར་ཐུག་སྟོན་བྱེད་རྒྱུད་རྒྱལ་རྣམ་པ་ལྔའི།
Chinese
相同。 对于怖畏金刚来说，没有明确的经文说不能有佛母。如果认为不能有佛母，因为大多数修法中没有佛母，那么，这种说法与认为胜乐金刚勇士独尊的修法也不行，因为大多数修法中都说有佛母，难道不是一样吗？因此，这种反驳是没有意义的。那些认为十三尊怖畏金刚是最好的，也认为最初生起三面，在坛城灌顶时转变为九面是不合理的，这也与前面所说的阻止佛母的理由相同。认为主尊的佛母是金刚瑜伽母是不合理的，这也类似，但区别在于不能是黄色的猪面母。这是因为必须与阎魔敌黑尊相同，但黑尊的坛城中有蓝色的猪面母。如果是阎魔敌黑敌的坛城，那还可以接受。但仅仅是与黑敌相似的布置，因为是不同的续部，所以不确定。仅仅是相似之处，也与红阎魔敌相同，而红阎魔敌也说是黄色的猪面母。一般来说，猪面母是嘛嘛枳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，这在大多数续部中都广为人知，表明是不动佛和宝生佛两者的种姓，因此颜色也显示可以像两者一样。特别是，这是从嘎玛拉RA克希塔的修法中出现的。因此，对于这个生起次第的良好道路和殊胜传统，不要被疑惑和邪见所左右，要以极大的恭敬心努力修持。在此说道：如意宝被污泥覆盖，愚笨的人们舍弃了它。宝石匠大师，有智慧的学者们拾取它，显示自己和他人的利益。愚笨的人拾取了也会浪费掉，所以暂时舍弃才是最好的。看看渔夫们得到珍宝，也只是捣成粉末扔掉。那些假装成智者的愚笨之人，所衡量的事物充满了掺杂和错误。他们舍弃的这条殊胜道路，没有过失和污垢，多么奇妙啊！这是以理证成立的第十七（品）。果位作为道路，大乐的续部，究竟的显示者，五种续部之王。
English
same. For Yamāntaka, there is no clear scriptural statement saying that a consort is not allowed. If it is thought that a consort is not allowed because most sādhanas do not have a consort, then wouldn't that be the same as saying that the sādhana of Hevajra, the single hero, is also not allowed because most sādhanas say that there is a consort? Therefore, that objection is meaningless. Those who think that the thirteen-deity Yamāntaka is the best, and also think that it is unreasonable to first generate three faces and then transform them into nine faces during the mandala initiation, this is also the same as the reason for preventing the consort mentioned above. Thinking that the main deity's consort is Vajrayogini is unreasonable, this is also similar, but the difference is that it cannot be a yellow sow-faced mother. This is because it must be the same as Kṛṣṇayamāri, but in the mandala of Kṛṣṇayamāri there is a blue sow-faced mother. If it is the mandala of Kṛṣṇayamāri, then that is acceptable. But it is not certain because it is a different tantra, only arranged to be similar to Kṛṣṇayamāri. The similarity is also the same as Rakta Yamāri, and it is also said that Rakta Yamāri has a yellow sow-faced mother. In general, the sow-faced mother is the nature of Māmakī (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and it is well known in most tantras that this indicates the lineage of both Akṣobhya and Ratnasambhava, so the color also appears to be acceptable like both. In particular, this comes from the sādhana of Kamala Rakṣita. Therefore, for this good path and excellent tradition of the generation stage, do not be swayed by doubt and wrong views, but strive to practice with great reverence. Here it is said: The wish-fulfilling jewel is covered with mud, and foolish people abandon it. The gem master, the wise scholar, picks it up and shows the benefit of himself and others. If foolish people pick it up, it will be wasted, so abandoning it temporarily is the best. Look at the fishermen who find jewels, they just pound them into powder and throw them away. Those foolish people who pretend to be wise, what they measure is full of adulteration and error. This excellent path that they abandon, without faults and stains, is so wonderful! This is the seventeenth (chapter) on establishing with reasoning. The result is the path, the tantra of great bliss, the ultimate displayer, the king of the five tantras.