English
Fighting and contention cause harm to all things that should not be gathered. All yogis should accept the three evil realms and the ten non-virtuous actions. Thus it is said. The seven degenerations are: degeneration through life, meaning, command and oath, action, and through craving for signs, there are seven. The detailed meaning of this is: killing parents, Khenpo, and Acharya, engaging in Vajra internal strife, this is the field of liberation from degeneration of life. Stealing the Acharya's commands, harboring evil intentions, severing the lineage of mantras and mudras, spreading secrets to others, this is the field of liberation from degeneration of meaning. Stealing, finding fault, and creating obstacles in the way yogis practice secret mantras, slandering commands, leading retinues astray, wrongly viewing symbolic wealth, this is the field of liberation from degeneration of command. Abandoning groundless slanderous views, accepting evil actions, abandoning scriptures, being skilled in inverted reasoning, this is the field of liberation from degeneration of oath. Even if there was no root of hatred before, becoming arrogant, turning one's face away, causing harm and creating enemies, not remembering one's own faults, but wielding power and skill against me, this is the field of liberation from degeneration of action. Holding onto sectarian biases regarding the meaning of non-duality, becoming someone who distorts and slanders views, clinging to appearances regarding unborn Dharma, (thinking) I will enslave gods and demons, who can compete with me in power? I am the hero, don't let me be ashamed! Saying this, being angry and harmful to others, this is the field of liberation from degeneration of signs. Without the skill of the three wisdoms, quickly wanting to become powerful and have magic, using signs as the main thing in action, smearing one's face with blood, taking a human skull as a symbol of a vast field, hanging a red hole on the chest, relying on worldly mother goddesses, abandoning scriptures, doing actions of uninterrupted karma, slandering commands and scriptures with rude and arrogant behavior, creating obstacles for yogis, being pulled away from the feet of the Buddhas of the three times, going against the will of the Wrathful King, spreading the food of flesh-eating mother goddesses, digging for wealth and hearts from people with lustful minds, knowing that one will die but fainting from desire, knowing that one will be destroyed but destroying mantra holders, even if powerful and respected, slandering with methods, stealing secret mantras in order to obtain, stealing practice implements in order to show off, knowing it is poison but eating it as food, this is the field of liberation from degeneration of desire. These are the seven degenerations. As for the five body enemies, it is said in the 'Clear Explanation': The Vajra Acharya is the body enemy, and
Chinese
大乘的共同敌人，诋毁金刚乘，危害整个国家，压迫瑜伽士个人，这五种情况，将他们用于持明者的事业，通过咒语和禅定来解脱。所解脱的识也只是转移位置，并非真正地救度众生。行淫盛行导致人种混杂，这指的是，咒语的近道以上降和下固的四喜之势，菩提心不能从金刚宝的顶端退回，所以不会有那个过失。将行淫称为延续血统的欲望，这不是密宗的观点。炼药盛行导致犬猪断粮，这指的是，通常五肉、五甘露和药物都是混合使用的，但仅仅因为犬猪断粮而去炼药，这是没有人做的。有些版本中说病人的治疗条件耗尽，即使那样，炼药不仅是宁玛派，苯教也做，新派也炼制很多甘露丸，但因此导致佛教的药物耗尽的说法，什么也没有看到。尸体修法盛行导致墓地的供品空虚，这指的是，即使在新派密法中，也说了从尸体中修空行母等，这里指的是将具有完整特征的尸体修成成就的物质，而不是说所有的尸体都可以用来修尸体修法，所以那个过失也不会发生。供养修法盛行导致活人被度，这指的是，通常新旧密宗的续部中所说的度，只是度活人，没有度死人的，但在拉喇嘛的时代，出现了假借密法的恶劣行为。这里说，将五甘露或五种物质加上名称，召唤并用金刚橛钉住，佛陀的福德身也会被摧毁。如《心要》中所说，是对着影像召唤其灵魂进行度化，而不是直接度人。供奉罗刹食肉鬼导致人畜生病，这指的是，在《胜乐轮》的续部中说：供养夜叉、罗刹、生灵和饿鬼、食肉鬼、随行者和疯狂者、空行母等，经常或每月，或者一年周期和坛城
English
The common enemy of Mahayana, the reviler of Vajrayana, the one who harms the entire country, and the one who oppresses the yogi individually, these are the five. These are employed in the work of the Damchen, and liberated through mantra and samadhi. The consciousness of the liberated is also just transferred in location; it is not actually saving sentient beings. The flourishing of union causes the mixing of races. This refers to the fact that the near path of mantra, with the momentum of the four joys of ascending and descending, the bodhicitta cannot retreat from the tip of the vajra jewel, so that fault does not occur. Calling union the desire to maintain lineage is not the view of the secret mantra. The flourishing of medicine practice causes the cessation of food for dogs and pigs. This refers to the fact that generally the five meats, five amritas, and medicines are mixed, but no one practices medicine just because the food for dogs and pigs has ceased. Some texts say that the healing conditions of the sick are exhausted, but even so, medicine practice is done not only by the Nyingma but also by the Bonpos, and the Sarma also practice many amrita pills, but there is no mention of the exhaustion of Buddhist medicine because of this. The flourishing of corpse practice causes the emptiness of offerings at the cemetery. This refers to the fact that even in the new mantra, it is said to practice the dakini from the corpse, etc. Here, it refers to practicing the corpse with complete characteristics as the substance of accomplishment, and it is not said that all corpses can be used for corpse practice, so that fault does not occur. The flourishing of offering practice causes living beings to be liberated. This refers to the fact that generally the liberation spoken of in the tantras of the old and new tantras is only the liberation of the living, and there is no liberation for the dead, but in the time of the lama, there were bad behaviors that were attributed to mantra. Here it says, "The five amritas or five substances are given names, summoned and nailed with the vajra phurba, and even the Buddha's merit body is destroyed." As said in the Essence, it is to summon the spirit of the image and liberate it, not to liberate the person directly. Offering to Rakshasa flesh-eaters causes human and livestock diseases. This refers to the fact that in the Hevajra Tantra it says: Offering to Yakshas, Rakshasas, beings, pretas, flesh-eaters, followers, madmen, dakinis, etc., regularly or monthly, or a yearly cycle and mandala.
Chinese
供养焚烧念诵，以及发生灾害之时，或上弦月之初十，以及下弦月之初十，如何适宜合理，以及随顺自己的能力，认真地供养食子。如是说。在《喜金刚》中也说：一切有情的食子。如是说。在事部瑜伽等仪轨中，也作有情食子。因此，如果理解，那么布施一百零一个食子，其中也供养食肉罗刹等。三份食子之主，远离真实具善天，罗刹之王鬼怪之主，与西南鬼怪之众，供养赞颂并顶礼。如是说，新旧似乎没有差别。焚烧人肉烟供，则冒犯地方神祇龙族。如是说。古汝观音，以及喀且观音黑，以及那烂陀护法四臂大黑天等，在供养食子和圆满之时，也以大肉之香作为惯例。尸体焚烧在清净续，以及不动佛，以及胜乐金刚等一切法类中都有，此语难道没有损害到那些吗？比起业力罗刹，慈悲更小。如是说。对于极其凶猛残暴者，寂静不能利益，因此金刚持如是观见，自己化现为喜悦金刚。如是说。对于凶暴者，佛陀也显现为忿怒身，但是比起乌鸦和狼，对肉的贪恋更大。如是说。在别解脱的场合，也在律藏中说：从有信施主那里接受。以此应回报恩情。那也是肉的自性之药。一切都从屠夫手中接受。那是应做之事。如是说。如果知道是供养之肉，则不应食用。不应食用母老虎之肉。如是说，从肉的接受和回报恩情时，不是从宰杀中产生的吗？应如是询问。如果不是那样，那么最初是。如果衰损，那么是下者。如是说。人肉在一切时候都是。如是特别说明，因此是允许非供养之肉，因为在三律仪中说：声闻三种清净之肉，可以食用如果不能食用，则成为天施之苦行。如是说。对于密咒，作为誓言之所依，必须食用肉。
English
Offering burnt offerings and recitations, and also when harm occurs, or on the tenth day of the waxing moon, and on the tenth day of the waning moon, how appropriate and reasonable, and according to one's own ability, diligently offer the torma. Thus it is said. In Hevajra it is also said: The torma of all beings. Thus it is said. In the rituals of Kriya Yoga and so on, the torma of beings is also made. Therefore, if understood, then offering one hundred and one tormas, within that, meat-eating rakshasas and so on are also offered. The lord of the three-part torma, the deity who is separated from truth and possesses goodness, the king of rakshasas, the lord of demons, together with the assembly of demons in the southwest, are worshipped and praised, and prostrations are also made. Thus it is said, the new and old seem to have no difference. Burning human flesh as incense offends the local gods and nagas. Thus it is said. Guru Gonpo, and Kache Gonpo Nakpo, and Nalendra's protector Mahakala with four arms, and so on, during the offering of tormas and fulfillment, the incense of great meat is also used as a practice. Cremation is present in the purifying tantras, and Akshobhya, and Hevajra, and so on, so does this speech not harm those as well? Less compassion than the rakshasa of karma. Thus it is said. For those who are extremely fierce and violent, pacification is of no benefit, therefore Vajradhara saw it thus, and manifested himself as Hevajra. Thus it is said. For the violent, the Buddha also manifests as a wrathful form, but more greed for meat than crows and wolves. Thus it is said. In the context of Pratimoksha, it is also said in the Vinaya: Take it from a faithful benefactor. With that, one should repay the kindness. That is also the medicine of the nature of meat. Take everything from the hand of a butcher. That is the very thing to do. Thus it is said. If it is known to be offered meat, it should not be eaten. The meat of a tigress should not be eaten. Thus it is said, when receiving and repaying the kindness of meat, is it not produced from slaughter? One should ask thus. If it is not so, then it is the first. If it is deteriorated, then it is the lower. Thus it is said. Human meat is at all times. Thus it is specifically stated, therefore non-offered meat is allowed, because in the three vows it is said: The meat purified by the three Shravakas, can be eaten, if it is not eaten, it becomes the asceticism of the god-given. Thus it is said. For mantra, as the basis of samaya, meat must be consumed.
Chinese
即，密集金刚续中说：象肉和马肉，同样神圣的狗肉，为了食物可以食用。不仅如此，为了断除分别念，应适当地享用五肉和五甘露。对此，班禅一切智者布顿大师说：清净与不清净等是分别念的束缚。断除这些分别念，将它们加持为甘露后享用，就能确信对诸法的种种分别念是虚假的。有些非人喜欢这样做，像法一样守护，并持有其诀窍。五肉五甘露是象征，在任何地方，如果认为肉等是不清净的，就应不执着地享用它们，这才是通过行为迅速成就的方法。因此，这被解释为密宗快速方法的一部分。佛陀合修续中也说：通过这种瑜伽，所有恶食恶行，都能成就一切，因此不会变成罪过。以及，在息法续中说：吃肉的人没有慈悲心，肉是慈悲心的人吃的。等等。其他还有很多，但仅此就足以说明。野驴叫和牛叫声大表示贪欲大。意思是，导师说密宗是为了调伏贪欲者。明灯中说：为了有贪欲的人。密宗的四部也与四种贪欲相联系。第三灌顶的修行者，其根器最好的人被认为是贪欲极大的人。此外，还有离欲等贪欲大，大欲望大快乐等等的含义。腐烂的房子里有酸味表示极大的信心。胜乐轮续中说：没有酒哪里来的智慧？酒是产生智慧的原因。时轮金刚中说：酒和灯、佛陀们以及美好的地方都应依赖于轮。瑜伽自在者毗瓦巴的传记也应了解。瑜伽续中也说：金刚萨埵的处所聚集，吃所有东西，做所有行为，如果成就而不被罪过沾染，那还用说具有慈悲心吗？