Chinese
这些情况我也听说了。不仅如此，还有一些自认为是密宗行者的人，他们认为进入密咒乘后，即使作恶也没有过错；即使吃了不干净的肉也没有过错；对于水灌顶、宝冠灌顶等，以及瓶灌顶、师长灌顶、四灌顶等，即使有与根本续部相违背的过失，也认为没有过错；将生起次第等有分别的禅修认为是究竟的意义；不修习六支瑜伽的意义也能获得成佛；没有止息分别念也能获得法身；没有止息五毒也能获得五智；认为众生的身体就是佛的身；认为众生的蕴、界、处都是本尊；认为通过修习，习惯的力量使它们转变为本尊和坛城等相状；认为究竟的佛是有形象的；将粪便等称为五甘露；认为牛等五种肉是自性清净的食物；认为吃了这些就能获得不老不死的身体和金刚萨埵的成就；认为如果反复食用这些，习惯的力量会使之变成誓言的成就，从而使恶劣的物质转变为美好；认为以本尊瑜伽杀生等，做不善的十业道没有过错，而且有功德；认为生起次第稳固后，现见坛城轮就能获得成佛；认为仅仅是没有思维的意识就是般若波罗蜜多，以及如来（梵文：Tathāgata）的智慧；认为如来的智慧不是自证；认为两根的快乐就是佛的智慧；认为佛的智慧在实相中什么也不成立；认为色等什么也不成立的自性空仅仅是空性的究竟、法性和胜义谛；认为证悟这个就是见解的究竟；认为修习这个就能获得佛的安乐。
English
I have also heard of these things. Moreover, some who consider themselves tantric practitioners believe that even if they commit sins after entering the mantra vehicle, there is no fault; that there is no fault even if they eat unclean meat; that even if there are faults that contradict the root tantras in empowerments such as water and crown empowerments, as well as vase, master, and fourth empowerments, there is no fault; that they consider the meditation with conceptualization, such as the generation stage, to be the definitive meaning; that they believe they can attain Buddhahood without meditating on the meaning of the six-limbed yoga; that they believe they can attain the Dharmakaya without ceasing conceptual thoughts; that they believe they can attain the five wisdoms without ceasing the five poisons; that they consider the body of sentient beings to be the body of the Buddha; that they consider the aggregates, elements, and sense bases of sentient beings to be deities; that they believe that through the power of habituation in meditation, these transform into the forms of deities and mandalas; that they consider the ultimate Buddha to be a form; that they call excrement and the like the five ambrosias; that they consider the five meats such as beef to be naturally pure food; that they believe that by eating these, they can attain an immortal body and the siddhi of Vajrasattva; that they believe that if they eat these repeatedly, the power of habituation will transform them into the siddhi of samaya, thereby transforming bad substances into good; that they believe that there is no fault and that there is merit in performing the paths of the ten non-virtuous actions, such as killing, through deity yoga; that they believe that by stabilizing the generation stage and directly perceiving the wheel of the mandala, they can attain Buddhahood; that they consider the mere absence of thinking consciousness to be the Prajnaparamita and the wisdom of the Tathagata; that they believe that the wisdom of the Tathagata is not self-awareness; that they consider the bliss of the two organs to be the wisdom of the Buddha; that they believe that the wisdom of the Buddha does not establish anything in reality; that they consider the mere self-emptiness in which form and the like do not establish anything to be the ultimate of emptiness, the nature of reality, and the ultimate truth; that they believe that realizing this is the ultimate of view; that they believe that meditating on this will attain the bliss of the Buddha.