English
That is, in the Guhyasamaja Tantra, it says: Elephant meat and horse meat, likewise the sacred dog meat, may be eaten for food. Moreover, in order to abandon discrimination, one should appropriately partake of the five meats and five ambrosias. Regarding this, the omniscient Panchen Buton says: Clean and unclean, etc., are the bonds of discrimination. Having abandoned these discriminations, if one blesses them as ambrosia and partakes of them, one will be certain that the various discriminations about phenomena are false. Some non-humans enjoy doing this, protect it like the Dharma, and hold its key instructions. The five meats and five ambrosias are symbolic, and in any place where meat, etc., is considered impure, one should partake of them without attachment; this is the swift path through action. Therefore, this is explained as a part of the swift method of secret mantra. The Buddha Samayoga Tantra also says: Through this very yoga, all bad food and bad deeds accomplish everything, therefore they do not become faults. And, in the Shijé Tantra it says: Those who eat meat have no compassion; meat is eaten by those who have compassion. And so on. There are many others, but this is enough to illustrate. The loud braying of a wild donkey and the bellowing of an ox indicate great desire. This means that the Teacher taught the secret mantra for the sake of taming those with great desire. In the Lamp Illuminating [Compendium of Principles], it says: For the sake of a person with desire. The four classes of secret mantra tantras are also taught in connection with the four desires. The person with the highest faculty in the practice of the third empowerment is recognized as having extremely great desire. Furthermore, there is the meaning of great desire in detachment, great desire, great bliss, and so on. A sour taste in a rotten house indicates great faith. In the Chakrasamvara Tantra, it says: Without wine, what wisdom? Wine is the cause of the arising of wisdom. In the Kalachakra [Tantra], it says: Wine and lamps, Buddhas, and all good places should rely on the wheel. The biography of the yogi Virupa should also be understood. In the Yoga Tantra, it also says: The abode of Vajrasattva is assembled; having eaten everything and done all actions, if one achieves without being stained by faults, what need is there to mention having compassion?
Chinese
说，需要这样。据说狗和猪比起来，干净程度更低。非常赞同这个说法。《秘密集会》中说：如果把大小便当食物吃，那些东西就成了修法的容器。还说：具有善良坚定智慧的人，应该取出精液食用。这是所有如来，所有咒语的加持。诸如此类的意思。用大小便、尿液、精液、血液供奉给清净的天神，真是可怜，只能生在腐烂的泥潭里。对于这句话，班禅布顿大师说：如果把大小便等东西命名为甘露，然后供奉给神，会变成罪过吗？不会有错。如果说与究竟真谛的境界相违背，那就会变成不正确的教言。用世俗的方法来做，没有过错。对于喜欢苦行、沐浴和清洁的人，为了引导他们，就说应该做这些事情。对于喜欢没有污秽的人，为了引导他们，就说不应该做这些事情。如果以善良的发心来做，两者都可以变成菩提道，没有矛盾。从净化内心的障碍来说：以善良的发心，把鞋子放在佛陀的头上，另一个人把它拿走，两人都获得了王位。因此，在发心的根本上，存在着功德和罪过。因为经文中这样说过，善良的心没有罪过。就像这样，执着于大小便等不洁之物，并且因为戒律而缺乏方便，如果供奉就会变成罪过。但是，如果具备方便，并且认识到自性本来清净，就没有罪过。因为对于佛来说，毒药和甘露没有区别，不洁净的大小便和干净的食物也没有区别。例如，一个施主和拉萨用有毒的食物供养，一个优秀的魔术师用幻术把不洁净的东西变成干净的食物，因此感到后悔。清楚地说明了要引导他人，就说拿走那个东西，然后吃掉，并将善根回向菩提。在《桑布扎》中也说：上面说的大小便、血液，以及肉和太阳的火供，神就是你所说的，如何
English
It is said, it is necessary. It is said that dogs and pigs are less clean. I strongly agree with this statement. In the Guhyasamaja Tantra, it says: If one eats excrement and urine as food, those things become vessels for practice. It also says: Those with good and stable minds should extract and consume semen. This is the blessing of all Tathagatas, the blessing of all mantras. This is the meaning of such statements. Offering excrement, urine, semen, and blood to pure deities is pitiful, as they will only be born in a rotten swamp. Regarding this statement, Panchen Buton says: If one names excrement and urine as nectar and offers it to the deities, will it become a sin? There is no fault. If one says it contradicts the realm of ultimate truth, then it becomes an incorrect teaching. There is no fault in practicing with conventional methods. For those who like asceticism, bathing, and cleanliness, to guide them, it is said that these things should be done. For those who like purity, to guide them, it is said that these things should not be done. If done with good intention, both can become the path to enlightenment, without contradiction. From the perspective of purifying the defilements of the mind: With a good intention, putting a shoe on the Buddha's head, and another person removing it, both attained kingship. Therefore, at the root of intention, merit and sin reside. Because it is said in the scriptures, a good heart has no sin. Likewise, clinging to impure things like excrement and urine, and offering them without skillful means due to precepts, will become a sin. However, if one possesses skillful means and realizes that the nature is originally pure, there is no fault. Because for the Buddha, there is no difference between poison and nectar, and there is no difference between impure excrement and urine and pure food. For example, a householder and a Lhaspa offered poisonous food, and a good magician regretted transforming impure things into pure food with illusion. It was clearly stated to guide others, saying to take that thing away, then eat it, and dedicate the merit to enlightenment. In the Sambuta Tantra, it also says: The excrement, urine, and blood mentioned above, as well as the fire offerings of meat and the sun, the deity is what you have said, how
Chinese
对于智慧勇识者，如果用不净之物来充满，罪恶怎么会不生起？如果产生罪恶又会有什么果报？ 世尊开示说：无知愚昧的众生，完全舍弃智慧方便，对外境事物执着，被虚妄分别的网所束缚。他们的罪恶和功德，都是分别念所产生的。这些法本性清净，不生不灭，无处可寻。为了众生智慧的增长，从胜义谛来说，功德才是方便，这是诸佛所开示的。如果没有生起和舍弃，谁又会执着于非功德呢？ 如上所述。 诋毁三藏之法，会堕入无间地狱，真是可悲啊！ 《圣者集经》中说：即使在数百万劫中行持十善业，如果对阿罗汉和独觉生起嗔恨心，那时戒律就会出现过失，戒律就会毁坏。生起嗔恨心比根本堕罪还要严重。 新密续中说：堕入地狱不是成佛的永久障碍，声闻和独觉才是成佛的永久障碍。 《法蕴论》中也说：不承认的见解等等。诋毁中观的见解，难道不会变成那样吗？ 以慈悲心杀生，其果报是转生为食肉罗刹，真是可悲啊！ 以慈悲心救度众生是成佛之道，如同船夫大悲者杀死持矛的黑人，从而平息了多劫的争端一样。 以修习增长贪欲，其果报是转生为胎生虫，真是可悲啊！ 这不是密宗道中以方便摄持的缘故。经部中也说：婆罗门童子与商主之女行淫，圆满了戒律的波罗蜜多。 新密宗的无上瑜伽续中也说：在续部中，与母亲、姐妹、女儿行淫，会迅速成就等等，说得很清楚。 用血肉大小便供养三宝，不了解隐义，直接修行佛法，大乘行者会转生成为夜叉罗刹！这是《胜乐轮续》中说的。
English
To the wisdom hero, if filled with impurity, how can sin not arise? If sin arises, what will be the result? The Blessed One said: "Any ignorant and foolish sentient being completely abandons the means of wisdom, clings to external objects, and is ensnared by the net of conceptualization. Their sin and merit are both produced by conceptual thought. These dharmas are pure in nature, unborn, unceasing, and without a place. For the sake of increasing the wisdom of sentient beings, from the ultimate point of view, merit itself is the means, which is taught by all the Buddhas. If there is no arising and abandoning, who would cling to non-merit?" As mentioned above. To slander the teachings of the three pitakas is to be born in the Avici hell, how pitiful! The "Noble Collection Sutra" says: "Even if one practices the ten virtuous actions for hundreds of millions of kalpas, if one generates hatred towards Arhats and Pratyekabuddhas, then the discipline will be flawed, and the discipline will be broken. Generating hatred is even heavier than the root downfall." The new tantras say: "Falling into hell is not a permanent obstacle to enlightenment, but the Shravakas and Pratyekabuddhas are permanent obstacles to enlightenment." The "Abhidharma" also says: "Views that do not accept," etc. By disparaging the Madhyamaka view, will they not become like that? Killing living beings with compassion, the result is being born as a flesh-eating Rakshasa, how pitiful! Saving beings with compassion is the path to enlightenment, just as the boatman, the Great Compassionate One, killed the black man with a spear, thereby pacifying the disputes of many kalpas. Increasing desire through practice, the result is being born as a womb-born worm, how pitiful! This is not because it is seized by skillful means in the path of tantra. The sutras also say: "The Brahmin boy had intercourse with the daughter of the merchant, thereby perfecting the paramita of discipline." The unsurpassed yoga of the new tantras also says: "In the tantras, if one engages with mother, sister, and daughter, one will quickly achieve," etc., which is clearly stated. Offering the Three Jewels with flesh, blood, urine, and feces, not understanding the hidden meaning, and practicing the Dharma directly, the Mahayana practitioner will be reborn as a Yaksha or Rakshasa! This is said in the "Shortened Chakrasamvara Tantra."
Chinese
萨！以自性明点供养佛与菩萨。如是说，如今新旧一切之内供、朵玛与会供，皆生起并供养五肉五甘露。若以汝之行持成佛，则猎人、渔夫、屠夫、妓女，无一遗漏，必定获得菩提。如是说，彼等未以方便摄持，故为随心所欲之行持，与密咒之行持，何时亦无相同之时。然庸俗之人，视导师妙吉祥友为有妻之班智达，视吉祥夏瓦日自在为猎杀山兽之猎人。汝等村中之堪布咒师等，莫言我等乃大乘，舍弃此颠倒之见。如是说，见与行相悖，似为文字不正确之过失。不谬无垢三藏行。如是说，此处说次第进入九乘，与一时进入二者，无论如何，行持三藏，势必成就。先前对十不善业作忏悔。如是说，此之续部中，我等乃有情众生，故有错谬。诸法如幻，故忏悔而清净。如是与那落东觉等，法之术语极其相符。如是不作，若行此邪行。如是应说，此纸中亦隐藏未说新咒之方式。亦贬低秘密真言之行持，如是则成舍法。世尊亲口所说之教言中，法性为空性诚然，然当信业之果报。业不欺人，如影随形。四大之果报不变异，难忍三恶道之痛苦，故舍弃此恶行，行持三藏。如是说，极其不应理，以空性而否定因果，乃顺世外道之宗义，然佛之教法乃空性大悲之自性。见虽高，然行寂静者，乃此乘之真实开示。希愿欲求大乘者，积聚二资粮，舍弃能取所取二者。
English
Sa! Offerings to Buddhas and Bodhisattvas are made with the bindu of one's own essence. As it is said, nowadays, in all new and old inner offerings, tormas, and tsokhor, the five meats and five amritas are generated and offered. If one were to attain Buddhahood through your conduct, then hunters, fishermen, butchers, prostitutes, without exception, would surely attain enlightenment. As it is said, because they are not grasped by skillful means, their conduct is self-willed, and there is never a time when it is the same as the conduct of mantra. However, ordinary people see the teacher Manjushri Mitra as a pandita with a wife, and the glorious Shavaripa as a hunter who kills wild animals. You village khenpos, mantra practitioners, etc., do not say that we are Mahayana, abandon this inverted view. As it is said, because view and conduct are contradictory, it seems to be a mistake of incorrect writing. Practice the uncorrupted, stainless Tripitaka. As it is said, here it is said that there are two ways of entering the nine vehicles, either gradually or all at once. In any case, practicing the Tripitaka will inevitably be accomplished. In the past, confess the ten non-virtuous deeds. As it is said, in some of these tantras, we are sentient beings, so mistakes occur. Since all phenomena are illusory, they are purified by confession. Like Naraktongchuk, the Dharma terminology is extremely consistent. If you do not do so, but engage in this wrong conduct. It should be said that this paper also hides the way of not speaking new mantras. Also, by disparaging the practice of secret mantras, it becomes abandoning the Dharma. Among the words spoken by the Buddha himself, it is true that the nature of reality is emptiness, but believe in the ripening of karma. Karma is not deceiving, it follows like a shadow. The ripening of the four elements does not change, and the suffering of the three lower realms is unbearable, so abandon this bad conduct and practice the Tripitaka. As it is said, it is extremely unreasonable to deny cause and effect with emptiness, which is the doctrine of the materialist heretics, but the Buddha's teaching is the nature of emptiness and great compassion. Although the view is high, the practice of pacification is the actual teaching of this vehicle. Those who aspire to and desire the Mahayana, accumulate the two accumulations and abandon the two aspects of grasping and being grasped.