English
Ah! Even the merit of arising appearances does not appear, and the realm of sentient beings remains stuck in its own stream, so it cannot be considered as becoming a Buddha. Therefore, the notion that one can be liberated by eating the flesh of seven lifetimes is also a fabrication of the minds of some mantra practitioners. The third impure energy is, even if those seven lifetimes were definitely to bring liberation, would the seven lifetimes that are the substance of liberation, the seven lifetimes passed down from person to person, be sufficient? One needs seven lifetimes endowed with Dharma. If Dharma is needed, then it is not liberation of the flesh, but liberation of the Dharma. If only seven generations of people are sufficient, then since that person is not endowed with Dharma, even if they have taken seven lifetimes, their own stream of consciousness has not been liberated, but remains stuck in an ordinary state. How could we be liberated by eating a little of their flesh? Therefore, in some lineages of new secret mantras, it is said that one should rely on the samaya substance of seven lifetimes. As it says in the Two Examinations Tantra: 'The banner and the anointing oil, and the seventh one should also eat.' And it is also said in the Supreme Bliss Certain Utterance Lama. Its meaning is that by striking the vital points on the vajra body, one empowers the path with the great wisdom of bliss and emptiness, and as a cause for the increase of relative Kunda, which has become the support of ultimate bodhicitta: the flesh of the pride of the banner lineage, the great flesh of the anointed one killed in battle, and the flesh of the one who has taken seven rebirths and died due to karma, all of these become offerings to Kunda. Although it is not direct liberation, one must understand that it is liberated through transmission, as it is said. To think that even sinners can be liberated by eating it is a great wrong view. If one asks, what pure proof is there to say that liberation is certain? Thus he taught. Therefore, it is said in many sutras and tantras that eating the flesh of seven lifetimes will lead to flying in the sky, so it is not without basis. There is also an impure fault in that history, because King Immeasurable Good Mind is endowed with the fortune to attain liberation by relying on the flesh of seven lifetimes, and the flesh of the Brahmin at that time was also the flesh of the seven lifetimes that the noble Avalokiteśvara intentionally took for the benefit of beings.
Chinese
因为那贝没有从自然空行母手中获得，而没有从其他人那里获得的福分。虽然扎霍尔国王的眷属和受用极其广大，但印度的国王们在晚上依次在妃子们那里用膳。因此，这三个原因的来源是清净的。因此，经部中也说：当跛足国王最差的小妃子轮到侍奉时，因为没有找到其他的肉，所以在墓地里找到一具死婴的尸体，从中割下肉来在家里煮。那肉的气味熏到她的脸上，她便双脚不沾地行走。国王看到后感到惊奇，呵斥她，她害怕了，便坦白交代，国王说把剩下的都拿来，吃了之后，他便能在空中行走了。这样说过。在珍贵的密咒续部中，讲述了脱离七世因缘的方式，以及依此的众多修法。吉祥胜乐轮根本续中说：任何男人的体味变得芬芳，说实话，长时间不眨眼，没有嗔恨，口中呼出的气息芬芳，那就是转世七次的人。如果佩戴他，他的心口处有依附的牛黄。取下它，念诵一百零八遍吉祥黑汝嘎的咒语，做成明点，就能升到空中，能行走无数由旬。仅仅吃了它，就能成为知晓过去、现在、未来三时之智者。这样说过。同样在那部续的第四十九品中说：谁的口中气息芬芳，眼睛总是看着微笑，说实话，见到就高兴，总是喜欢正法，知道自己的前世，身体的气味总是芬芳，具有这些特征的人，是转世七次的人。仅仅吃了它，就能获得天人的身体。仅仅佩戴或触摸，谁做成明点，就能迅速成就，这就是随心所欲显现的身体。这样说过。吉祥二观察续中也说：从那以后也能辨认出转世七次的人，远离喜乐而呵斥喜乐，第七次时
English
Because Napa did not have the fortune to receive it from the naturally occurring Dakini, and not from others. Although the Zahor king's retinue and possessions were extremely vast, the kings of India would take their evening meals in turn at the residences of their consorts. Therefore, the source of these three reasons is pure. Therefore, it is also said in the Sutra: When it was the turn of the lame king's worst, youngest consort to serve him, because she could not find any other meat, she cut off meat from the corpse of a dead infant in the charnel ground and cooked it at home. When the steam touched her face, she walked without her feet touching the ground. When the king saw this, he was amazed and scolded her. She was frightened and confessed. The king said to bring all that was left, and after eating it, he was able to walk in the sky. Thus it is said. In the precious Secret Mantra Tantras, the way to be liberated from the karmic connections of seven lifetimes is taught, as well as many sadhanas based on it. In the Shri Chakrasamvara Tantra, it says: 'Any man whose bodily odor becomes fragrant, who speaks the truth, who does not blink for a long time, who is without anger, and from whose mouth fragrant breath comes, is one who has been born as a human for seven lifetimes. If you carry him, there is gorocana that relies on his heart. If you take it and recite the mantra of Shri Heruka one hundred and eight times and make a bindu, you will rise into the air and travel millions of yojanas. Just by eating it, one will become a knower of the wisdom of the three times.' And in the forty-ninth chapter of the same tantra: 'Whoever has a fragrant breath, whose eyes always look with a smile, who speaks truthfully and is happy to see, who always delights in the Dharma, who knows his own past lives, and whose body odor is always fragrant, whoever possesses these qualities has been born seven times. Just by eating it, one will take on the form of a god. Just by carrying or touching it, whoever makes a bindu will quickly achieve accomplishment. This is the form that appears at will.' It is also said in the Glorious Second Examination Tantra: 'From then on, one can also recognize the one who has been born seven times, who renounces joy and scorns joy, by the seventh time.'
Chinese
将会成就。具有香气之身和伟大光彩，具有美妙声音和眼睛，他的影子会变成七个。见到后，瑜伽士会欢欣鼓舞。仅仅吃了那个，顷刻之间就会变成空行。如是说。其他续部中也多有讲述，但此处文字过多，故到此为止即可。详细内容可见《胜乐金刚续》第五十一品的第十一品，《胜乐金刚决定语上师》第六十六品，《胜乐金刚空行海》第二品，《黑汝嘎现证》第四十二品，《桑布扎》第十七品，《大手印明点》第二十四品，《幻化大续》第一品等等。这些之中，《空行海》第二品中讲述了修持胜乐金刚驴形坛城的七世成就之法，萨迦派大主一切智者曾修持过。论典中也有记载，如《二观察空性》中说，国王名称无边与眷属一起吃了七世的肉，因此去了空行刹土，讲述了空城的故事。大译师香敦所著的《名号赞》的注释中说，菩提支分花香，说了七遍，吃了它之后，喜悦，即会成就大乐。如是说。印度的至尊者，在尼连禅河边，一位成就者在入定的时候，被一条大鱼吞了下去，十二年间在鱼腹中没有消化，一直在入定。见到有人吃了一口婆罗门的肉，就去了空行刹土。这些真是太稀奇了。当弟子们问他看到了什么稀奇的事情时，他这样回答。至尊者的遗教中也说，见到有人吃了一口肉，就去了清净刹土。后来在焚烧至尊者的遗体时，从印度来了三位获得解脱的至尊者弟子班智达，他们因为西藏做了盛大的火葬而感到悲伤，询问了现在日瓦派的原因
English
will be accomplished. Possessing a fragrant body and great splendor, endowed with a melodious voice and eyes, his shadow will become seven. Having seen it, the yogi will rejoice. Just by eating that, in an instant, one will become a sky-goer. Thus it is said. Although much is said in other tantras, here it is enough to stop at that, as there would be too many words. For details, see the eleventh chapter of the fifty-first chapter of the Chakrasamvara Tantra, the sixty-sixth chapter of the Chakrasamvara Ngesdrön Lama, the second chapter of the Chakrasamvara Dakini Ocean, the forty-second chapter of Heruka Abhisamaya, the seventeenth chapter of Sambhuti, the twenty-fourth chapter of the Mahamudra Tilaka, the first chapter of the Mahamaya Tantra, and so on. Among these, in the second chapter of Dakini Ocean, the method of accomplishing the seven rebirths of the Chakrasamvara in the form of a donkey mandala is taught, which was practiced by the Sakya master, the Omniscient. It also appears in the treatises, such as in the Two Examinations of Emptiness, it says that King Name Endless, along with his retinue, ate the flesh of seven lifetimes, and therefore went to the realm of the sky-goers, telling the story of the empty city. In the commentary on the Praise of Names by the great translator Shongtön, it says that the flower incense of the limbs of enlightenment, when said seven times, and having eaten it, joy, that is, great bliss will be accomplished. Thus it is said. The venerable master of India, on the bank of the Nairanjana River, a siddha was in samadhi when a large fish swallowed him, and for twelve years he remained undigested in the fish's belly, remaining in samadhi. It was seen that someone ate a mouthful of Brahmin meat and went to the realm of the sky-goers. These are truly amazing. When the disciples asked him what amazing things he had seen, he replied in this way. In the testament of the venerable one, it is also said, "I saw someone who ate a mouthful of meat and went to the pure land." Later, when the relics of the venerable one were burned, three panditas, disciples of the venerable one from India who had attained liberation, came and were saddened that Tibet had performed a grand cremation, and inquired about the reasons for the present-day Riwa school.
Chinese
那三个人说，不修行也有三种成佛的方法。其中有一种是具有特殊印记、能流出乳血的明妃。如果懂得使用这种方法，就能成佛。第二种是懂得迁识的要诀就能成佛。第三种是婆罗门纯净血统，转世七代的血肉，无论进入谁的腹中，都能使之成佛。据说那位圣者也是第七世了，现在连骨灰都不存在了。这是寂止派的历史中记载的。即使转世七次，那个人因为不具备佛法，他自己没有解脱，所以我们也不会因为他的血肉而解脱。这并非如此，就像磁石等物质具有明显的转移能力，上师们也将其作为实践。就像水银能将铁的成分转化为黄金一样，这里也是通过物质的力量来实现空行。既然仅仅是七世的血肉就能带来空行的果报，那么按照经续中出现的修法如法修行，怎么会不能获得解脱呢？这是祈请之语。还有些人说，依靠佩戴就能解脱，于是大量制作类似于经书、文字、轮子之类的东西，并声称这能带来广大的利益，然后将它们佩戴在脖子上、腋下和手臂上，自认为这样就能解脱。这并不合理，因为这与普遍的佩戴解脱之说相矛盾，这表明佩戴并不能带来解脱。与普遍观点相矛盾的是，在一些释迦王佛的陀罗尼中，为了引导众生，书写、诵读、佩戴和完全理解这些陀罗尼能带来巨大的利益。然而，在究竟意义的法轮中，并没有提到这些，而是说通过修行道路才能获得解脱。并没有单独的佩戴解脱的经典。在新派密续中，虽然提到了一些关于书写和佩戴该密续经书的方法，但这只是为了作为不分离的三昧耶的象征而佩戴，并没有说这样就能解脱。因此，在宁玛派中被称为“心髓”的法类中，有所谓的“佩戴解脱六续”等，但这些都是伪造的密续，并非真正的密续。如果有人这样问，该如何回答呢？那也一定是
English
Those three said that there are three ways to attain Buddhahood without practicing Dharma. One of them is having a Mudra (consort) with special marks, from whom blood and milk flow. If one knows how to use this method, one can attain Buddhahood. The second is that knowing the key point of transference of consciousness (phowa) will lead to Buddhahood. The third is that the flesh and blood of a pure Brahmin lineage, passed down through seven generations, will lead to Buddhahood for whoever consumes it. It is said that the holy person was also in his seventh life, and now not even ashes remain. This is found in the history of the Pacifier (Zhijepa) tradition. It is not the case that even if one takes seven rebirths, if that person does not possess Dharma, he himself is not liberated, so we will not be liberated by his flesh. It is not like that. Just as the ability of substances like magnets to transfer is clearly evident, and lamas practice it, and just as refined mercury transforms the essence of iron into gold, here too, the power of substances accomplishes Khechara (sky-faring). Since even the flesh of seven lifetimes alone can bestow the fruit of Khechara, how could one not attain liberation by practicing properly according to the sadhana that arises from the tantras and agamas? This is a prayer. Furthermore, some say that liberation is attained through wearing (objects), and they make many copies of things like books, letters, and wheels, claiming that this brings great benefit, and they wear them on their necks, under their armpits, and on their shoulders, presuming that they will be liberated. This is not reasonable, because it contradicts the general teachings on liberation through wearing, and it shows that wearing does not bring liberation. What contradicts the general view is that in some dharanis of Shakya King Buddha, it is said that writing, reciting, wearing, and fully understanding these dharanis for the purpose of guiding beings brings great benefit. However, in the definitive meaning of the Dharma wheel, these are not mentioned, but it is said that liberation is attained through practicing the path. There are no separate sutras on liberation through wearing. In most of the New Tantras, some methods of writing and wearing the books of that tantra are mentioned, but this is worn as a support for the samaya (vow) of non-separation, and it is not said that this brings liberation. Therefore, in the teachings known as "Nyingma Heart Essence," there are things like the "Six Tantras of Liberation through Wearing," but these are all fabricated tantras and not authentic tantras. If one asks this, what answer should one give? That too must certainly be