English
Because its Dharmata is without object, like the sky, liberated from all concepts, possessing the stainless Dharmakaya. Therefore, for childish beings who speak of self and other as dualistic, clinging to form and characteristics, such Dharmata is not an object to be known, so it is said that they will wander in samsara. The meaning of the third question is: Although it is admitted that peaceful and wrathful appearances will arise for all sentient beings, even if the deity does not appear, reciting the Hearing Liberation is not meaningless, nor is it without a basis for recognition. Because it is said that even hearing the names of the peaceful and wrathful deities once will not cause one to fall into the great hells, it has great necessity. Because that mindstream is the basis for recognition, like recognizing samsara and nirvana as self-liberated, applying the key point of Mahamudra will lead to liberation. Furthermore, if peaceful and wrathful appearances arise when practicing Hearing Liberation, then for others, whatever is practiced will also appear. Therefore, for those who practice Chakrasamvara, Chakrasamvara will appear; for those who practice Hevajra, Hevajra with nine deities, etc., will appear. Because in most of the new tantras, there is absolutely no explanation of these arising from one's own body. Like the practice of Chakrasamvara, the best is to transform the five aggregates and eighteen elements into the nature of the Chakrasamvara mandala in this life and attain the state of no remainder; the intermediate is that at the time of death, if one is deluded about the self-nature of the Dharmakaya, the all-pervading light, then in the mental body, one will also be established in the dependent and supporting mandala of Chakrasamvara and attain Buddhahood. So, there is a great difference between this and the appearance of the deity in the confused appearances of the bardo. Therefore, in the bardo, the messengers of Yama who appear due to karma, and the confused appearances of the four elements becoming enemies, will appear, with definite and indefinite various appearances. The scriptures do not say that only the peaceful and wrathful deities with definite faces and hand gestures will appear. As a sign of karmic appearances as confused appearances, sinners and ordinary people begin to have confused appearances at the very moment of death. Then they appear very coarse, so they feel very frightened and difficult to conceal. Practitioners have little karmic appearance, so they have less fear and are easier to conceal. It is said that for those who destroy confused appearances through observation, the bardo will not occur. Therefore, the so-called appearance of the wisdom deity in the confusion of karmic appearances is also for those mantra-holding monks
Chinese
如果说“这是臆造的”，那么对此有什么理由可说呢？如是说。新密咒的续部经文中，没有说胜乐金刚等本尊从身体中出来显现，同样，这里也没有说修持的本尊显现。虽然胜乐金刚的解脱方式有上中下之分，如您所说，但是，这里没有必要因为乘的次第差别而必须与那些相同。因此，这里所说的寂怒景象并非仅仅在中有幻相中显现。对于有情众生，分为六中有，临终中有时，罪恶深重之人开始感受断命的痛苦和幻觉。那时，虽然会显现五光，但因为没有诀窍，或者即使有，也因为业障而无法认识。之后，法性中有的寂怒景象，声音、光芒、光线等显现，但不会超过禅定五天的时间。所谓的禅定日，是指对于没有禅定的下等之人来说，是响一声钹的时间。瑜伽士们的禅定能持续多久，就是多久，所以不确定。之后，对于普通人来说，会显现与各自积累相符的，确定和不确定的各种业相。并非说寂怒声音光芒光线等景象出现后，其他的业相就完全不会显现。对于道上的瑜伽士来说，如果临终中有的消融次第和五光，以及之后的法性中有没有把握住，也会显现与积累相符的，确定和不确定的各种业相。所以在那个时候，会宣说像在堤坝缺口处堵住漏洞一样的有中诀窍。寂怒的景象是法性真实的自显现，所以名字也叫做法性中有。这些与六加行和五次第的临终光明执持意义相同。如果认为这些是有中业相的幻觉，这肯定是有意图的，否则是非常不确定的。༈。还有一些人认为体验
English
If one says, "This is fabricated," then what reason is there to speak of this?" Thus it is said. In the tantras and agamas of the New Secret Mantra, it is not said that deities such as Chakrasamvara emerge from the body and appear. Similarly, here too, it is not said that the deities that one practices appear. Although the methods of liberation of the Chakrasamvara tradition are said to have superior, middling, and inferior distinctions, as you have stated, here there is no necessity to conform to those distinctions due to the differences in the stages of the vehicle. Therefore, the appearances of peaceful and wrathful deities spoken of here do not appear solely in the illusory appearances of the bardo. For sentient beings, in the dying bardo, which is divided into six bardos, sinful beings begin to experience the suffering and illusions of being cut off from life. At that time, although the five lights appear, they do not recognize them because they do not have the instructions, or even if they do, they are obscured by karmic obscurations. Then, in the bardo of dharmata, the appearances of peaceful and wrathful deities, sounds, lights, rays, and so on, occur, but they do not last longer than five days of meditation. The so-called day of meditation refers to the duration of a single cymbal strike for ordinary people who do not have samadhi. The duration of the yogi's samadhi is the duration, so it is uncertain. After that, for ordinary people, various definite and indefinite karmic appearances that are in accordance with their accumulated karma appear in the bardo of existence. It is not said that once the appearances of peaceful and wrathful deities, sounds, lights, and rays have taken hold, other karmic appearances will never appear. For the yogi on the path, if the stages of dissolution in the dying bardo and the five lights, and then the bardo of dharmata, are not grasped, various definite and indefinite karmic appearances that are in accordance with their accumulation will appear. Therefore, at that time, the instructions for the bardo of existence, which are like plugging a leak in a broken dam, are taught. The appearances of peaceful and wrathful deities are the self-appearances of the true nature of reality, so the name is also called the bardo of dharmata. These have the same meaning as the holding of the clear light at the time of death in the Six Yogas and the Five Stages. If it is thought that these are the illusory appearances of karmic appearances in the intermediate state of existence, this must be intentional, otherwise it is very uncertain. ༈. Also, some people think that experiencing
Chinese
声称吃了名为“解脱”的药丸就能获得解脱，对此，要揭示七世药丸的来源不清净，以及七世本身的体性不清净。其中，七世药丸的来源不清净是这样的：据说，在扎霍尔，有一位名叫“持顶”的国王，他就像一位转轮王。他有一个女儿，名叫曼达拉娃。来自印度和中国等地的国王们纷纷前来求婚。由于父母没有明确指示，曼达拉娃被允许在王宫的顶层思考自己应该嫁给谁。有一次，国王得了疖疮，曼达拉娃带着一袋米作为报酬，被派到集市上买肉。然而，下起了大雨，集市没有开市。在返回的路上，她看到一具死婴的尸体，便割了肉带回去献给国王，国王说这是七世肉。对此，有三个不合理的理由：扎霍尔国王被描述为拥有像转轮王一样的权势，因此不可能得疖疮。即使可能得疖疮，既然描述了有无数的奴隶，也不可能让像眼珠一样珍爱的公主背着一袋米去集市。即使真的派去了，一般来说，扎霍尔人都没有吃人肉的习俗，更何况国王不可能食用其他人的人肉。因此，七世肉的来源是不清净的。这应该被认为是密咒修行者的虚构。如果有人能证明这些没有过失，那就可以说出来。此外，七世的体性也是不清净的。过去、未来和现在的无数佛陀的作为，都是通过修行菩提行而获得解脱，而不是通过食用七世肉而获得解脱。因此，甚至连成就者也没有。在印度和西藏的这些成就者中，都是通过依赖道次第而获得解脱，而不是通过食用七世肉而成为成就者。此外，如果他们认为在他们的教法中没有七世肉的甚深修法，这才是我们的特点，那么，现在你们这些宁玛派的人，也应该像从教法中产生的那样进行修行，并像布施给大众一样去做。在这些人当中，如果有人获得解脱
English
Claiming that one can attain liberation by eating a pill called "liberation," it is necessary to reveal that the source of the seven-life pill is impure, and that the nature of the seven lives themselves is impure. Among these, the impurity of the source of the seven-life pill is as follows: It is said that in Zahor, there was a king named "Holder of the Crown," who was like a Chakravartin king. He had a daughter named Mandarava. Kings from India and China, and other regions, came to propose marriage. Since the parents did not give clear instructions, Mandarava was allowed to contemplate on the top floor of the palace about whom she should marry. Once, the king developed boils, and Mandarava was sent to the market to buy meat, carrying a bag of rice as payment. However, it rained heavily, and the market did not open. On the way back, she saw the corpse of a dead infant, cut off some flesh, and presented it to the king, who said it was seven-life meat. There are three unreasonable reasons for this: The King of Zahor is described as having power like a Chakravartin, so it is impossible for him to develop boils. Even if it were possible, since it is described that there were countless servants, it is impossible that the princess, who was as precious as the apple of their eye, would be sent to the market carrying a bag of rice on her back. Even if she were sent, generally, the people of Zahor do not have the custom of eating human flesh, and especially the king would not consume the human flesh of others. Therefore, the source of the seven-life meat is impure. This should be recognized as the fabrication of tantric practitioners. If anyone can prove that these are without fault, then they can speak. Furthermore, the nature of the seven lives is also impure. The deeds of the countless Buddhas of the past, future, and present are liberated through practicing the conduct of Bodhichitta, not through eating seven-life meat. Therefore, there are not even any accomplished ones. Among these accomplished ones of India and Tibet, all are liberated by relying on the stages of the path, not by eating seven-life meat. Furthermore, if they think that there is no profound practice of seven-life meat in their teachings, and that this is our specialty, then now all of you Nyingmapas should also practice as if it arises from the teachings, and do it as if giving to the masses. Among these, if someone attains liberation
Chinese
啊！仅仅是生起显现的功德也不显现，众生的界限停留在自身中，不能被认为是成佛。因此，认为吃了七世肉就能解脱，也是一些密咒修行者的臆想。第三个不净的能量是，即使那七世真的能解脱，那么作为解脱之物的七世，是人与人之间传递的七世就可以了吗？需要具有佛法的七世。如果需要具有佛法，那就不是肉身的解脱，而是佛法的解脱。如果仅仅是七世的传递就可以，那个人不具备佛法，即使经历了七世，他自己的意识流也没有解脱，仍然停留在平凡的状态，稍微吃一点他的肉，我们怎么能解脱呢？因此，一些新密咒的传承中也说要依止七世的誓言物。如《二观察续》中说：旗帜和涂油，第七次也要吃。还有《胜乐根本续》中也说了。其含义是，通过在金刚身上敲击要害，以乐空大智慧来提升道，为了使成为胜义菩提心的所依之物，世俗的昆达增长的因，旗帜是种姓傲慢之肉，涂油是战场上杀戮的大肉，第七次是经历了七世的人因业力而死的肉，无论多少都成为昆达的供养，虽然不是直接解脱，但要理解为如所说的那样通过传承而解脱。如果认为吃了它连罪人也能解脱，那是极大的邪见。如果有人问，有什么能确定解脱的清净理由可以说呢？如是开示。因此，吃了七世肉就能在空中飞行，在经续中多有讲述，并非没有依据。那个历史也有不净的过失，因为国王无量善心者依靠七世肉就能获得解脱的福分，并且当时的婆罗门之肉也是圣观世音自在为了利益众生而有意示现七世之肉。