Chinese
遣除处所障碍之橛十八：无垢月光。 遣除处所障碍之橛十八：无垢月光。 遣除处所障碍之橛十八，完毕。 顶礼薄伽梵大吉祥普贤王如来！由因缘所生之，六道一切有情众，经历四生之过程，于蕴聚相续结合时，从处所清净之说，当解脱遣除障碍之次第。༈ 如同口吐之物、酥油、灯、镜子、铜器，种子、酸味与贪执等，蕴聚相续之结合，亦应精通不迁移之理。犹如苹果之因果，从此世转至他世，亦如比喻之景象，因各自业力大小，无论善恶所往之处，如射出巨箭般，将学于各自之处。有些被刽子手杀害，如狱卒般守护着。有些因业力等，处于中阴界，停留四十九天。为了使他们从三界轮回中解脱，故宣说了导师清净处所之法，依师长们之口诀，于处所之事业中，毗玛拉米扎，次第断除障碍，此乃于智慧本身之教示。༈ 对于已逝、漂泊于三界者，行处所之仪轨，自身有处所之基础吗？若自身无处所之基础，即使迁移亦无法获得处所，如同用煤炭擦拭般。若自身有处所之基础，因自身具有本有之物，则无需进行处所之迁移，因为对于已成就者而言，不应再修持。若自身无处所之基础，即使迁移亦无法获得处所，如同即使授予豆类果实灌顶，亦不会显现果实。即使自身有处所之基础，却因自身之分别念，如镜子被遮盖般，未见自身所具有之物，因此，应进行处所之迁移，此乃普贤王如来所说。若此说不真实，则佛教将成为虚假。༈ 已逝有情之意识，到达各自处所时，所说以化身引导之，必定是
English
The Eighteenth Peg for Clearing Obstacles of Place: Stainless Moonlight. The Eighteenth Peg for Clearing Obstacles of Place: Stainless Moonlight. The Eighteenth Peg for Clearing Obstacles of Place is complete. Homage to the Bhagavan, the glorious Samantabhadra! From the causes and conditions that arise, all sentient beings of the six realms, passing through the four types of birth, at the union of aggregates and continuity, from the teaching of purifying the place, the order of clearing obstacles should be unraveled. ༈ Like spit-out objects, ghee, lamps, mirrors, copper vessels, seeds, sour tastes, and attachments, the union of aggregates and continuity, one should also skillfully understand the principle of non-migration. Like the cause and effect of an apple, from this world transforming to another, also like the appearance of an analogy, due to the magnitude of each's karma, wherever good or evil goes, like shooting a great arrow, one will learn in their respective places. Some are killed by executioners, guarded like prison guards. Some, due to karma and so on, reside in the intermediate state, staying for forty-nine days. In order to liberate them from the cycle of the three realms, the teacher taught the method of purifying the place, relying on the instructions of the teachers, in the activity of the place, Vimalamitra, sequentially cuts through obstacles, this is the teaching on wisdom itself. ༈ For those who have passed away and wander in the three realms, performing the ritual of place, does one have a foundation of place within oneself? If one does not have a foundation of place within oneself, even if migrating, one will not obtain a place, like wiping with charcoal. If one has a foundation of place within oneself, because one possesses inherent qualities, then there is no need to migrate the place, because for those who have attained, it is not appropriate to practice again. If one does not have a foundation of place within oneself, even if migrating, one will not obtain a place, like even if bestowing empowerment upon bean fruits, the manifestation of fruit will not appear. Even if one has a foundation of place within oneself, due to one's own conceptual thoughts, like a mirror being covered, one does not see what one possesses, therefore, one should migrate the place, this is what Samantabhadra said. If this saying is not true, then the Buddhist teachings would be false. ༈ When the consciousness of the deceased sentient beings arrives at their respective places, what is said to be guided by emanation, is certainly
Chinese
是或不是？如果变成了容器，死者理应复活，亡灵也理应显现。否则，如果带有旗帜的，写有名字的竹竿上的污垢，连同所依之物融入其中，污垢理应显现并移动，名字理应说话，竹竿理应颤抖跳动。即使没有这样显现，如果说以禅定之心融入，由于意识与物质不同，它们不可能合二为一。如果不能合二为一，通过将意识转移到所依之物上，意识不会到达那个地方，为什么会各自停留呢？对所依之物的修习没有帮助。如果对所依之物的修习有帮助，就像在家中放火，火焰会烧毁外面的须弥山一样。如果这两者没有合二为一，对所依之物没有帮助，为了平息佛陀教法中的，对三宝的诽谤，以及恶趣的痛苦，在安立所依之物的林伽后，通过禅定之心的使者，从处所召唤并融入所依之物，用金刚橛钉住并砍断，说能摧毁对方，那样的教法也理应是虚假的。如果对所依之物的修习，意识不起作用，那么福德之王未生怨，在三十三天神处，天子宝珠无垢，由于前世杀父的业力，将要堕入三恶趣时，通过召唤所依之物的意识，从恶趣之处引出来，那样的教法也理应是虚假的。因此，无论是什么，通过安立所依之物，再通过禅定之心召唤，对所依之物的修习，意识能获得果实，这是佛陀的教言中所说的。༈ 。关于处所的定义、转移者，以及转移的方法，说了三种。定义的处所，为什么称为处所呢？因为是去处和住处，因此处所有六种基础，即清净障碍、积聚资粮的处所基础，空性法性的处所基础，度脱、决定种姓的处所基础，摧毁分别念的忿怒本尊的处所基础，加持、慈悲的处所基础，以及自处扩展的处所等六种。这是经典中明确说的。所说的六种处所基础，是合一存在还是各自存在呢？如果说是各自存在，那么处所就没有确定的，因为没有找到确定的一个，
English
Is it or is it not? If it becomes a container, the dead should return to life, and the spirits should appear. Otherwise, if the dirt on the bamboo pole with the name flag, together with the support, merges into it, the dirt should appear and move, the name should speak, and the bamboo pole should tremble and pulsate. Even if it does not appear in this way, if it is said to be merged with the mind of meditation, since consciousness is different from matter, they cannot be one. If they cannot be one, by transferring consciousness to the support, consciousness will not reach that place, why do they stay separately? The practice of the support is of no help. If the practice of the support is helpful, it is like setting fire to a house, and the flames will burn the Mount Meru outside. If these two are not one, and it is not helpful to the support, in order to pacify the slander of the Three Jewels in the Buddha's teachings, and the suffering of the evil realms, after establishing the linga of the support, through the messenger of the mind of meditation, summoning from the place and merging into the support, piercing and cutting with the vajra dagger, saying that it can destroy the other side, such teachings should also be false. If the practice of the support, consciousness does not work, then King Bimbisara, in the thirty-three heavens, the heavenly son Jewel Immaculate, due to the karma of killing his father in the previous life, when he was about to fall into the three evil realms, by summoning the consciousness of the support, drawing it out from the place of the evil realms, such teachings should also be false. Therefore, whatever it is, by establishing the support, and then summoning through the mind of meditation, the practice of the support, consciousness can obtain the fruit, this is what is said in the Buddha's teachings. ༈. Regarding the definition of the place, the transferrer, and the method of transfer, three are said. The definition of the place, why is it called a place? Because it is the place to go and the place to stay, therefore there are six bases of the place, namely the base of the place for purifying obscurations and accumulating merit, the base of the place for emptiness and dharmata, the base of the place for liberation and determining lineage, the base of the place for wrathful deities who destroy conceptual thoughts, the base of the place for blessings and compassion, and the six places such as the place for expanding one's own place. This is clearly stated in the scriptures. The six bases of the place that are said, are they unified or do they exist separately? If they are said to exist separately, then the place has no certainty, because a certain one has not been found,
Chinese
获得处所之子也是虚假的。如果停留在一个地方，说成六个就没有必要了。说成四十六个处所，是道路的处所和六个处所。譬如，远方的客人，去往自己的处所，在路上休息一晚，最终到达居住地一样。以五个处所的基础修习处所，最终获得无为的自处所。因此说成六个处所的基础。如果没有那些，未经修习就获得处所，就像没有登上梯子的横木，就到达顶层一样。没有修习道路的次第，最终获得处所是不可能的。༈ 具有转移能力的导师，具有秘密续部的灌顶，证悟见、行、禅定，具有现量勾召的才能，那就能获得转移处所的果。如果没有那些，导师转移处所，不具备任何功德，咒语、手印、禅定等，没有通过串习融入心间，没有通达诀窍的源头，对不纯净的仪轨进行教导，依靠言辞和嗓音的变化，自己随意制造，这样做转移也不会获得处所，就像孩子的玩耍一样。以嗓音变化仪轨的差别，如果能转移死者的意识，那么本教和舞蹈等音乐也能转移逝者的意识。༈ 咒语、手印、禅定等，即使没有串习融入心间，由于诸佛的慈悲圆满，同样以慈悲转移处所，身语意三的障碍得以清净，不依赖于歌词，如果清净地修习咒语、手印、禅定等，就能获得处所。即使那样也没有获得果，那么如来所说，誓言神和智慧神，以意生起，迎请融入，供养，获得果也是虚假的。宣说转移方法七种，第一是观察地基，如果没有确定观察，就不属于共同的观察地基。如果进行观察，从秘密咒语的教言中产生的，方向、边界、山谷、隘口等，具备四种过失，如何通过共同的观察来了解？因此，观察地基是从教言中宣说的。在燃烧边界的坛城中，十忿怒尊切断边界，是确定的。
English
Obtaining the son of a place is also false. If staying in one place, there is no need to say it is six. Saying there are forty-six places refers to the places on the path and the six places. For example, a guest from afar, going to his own place, rests for one night on the road, and finally arrives at his residence. By practicing the place with the foundation of five places, one ultimately obtains the unconditioned self-place. Therefore, it is said to be the foundation of six places. If without those, one obtains the place without practice, it is like reaching the top floor without climbing the rungs of a ladder. Without practicing the stages of the path, it is impossible to ultimately obtain the place. ༈ A teacher with the ability to transfer, possessing the empowerment of the secret tantras, realizing the view, conduct, and samadhi, and having the skill of manifest summoning, can obtain the fruit of transferring the place. Without those, a teacher transferring the place, not possessing any qualities, mantras, mudras, and samadhis, not having integrated into the heart through practice, not having penetrated the source of the instructions, teaching impure rituals, relying on words and changes in voice, arbitrarily creating his own, transferring in this way will not obtain the place, just like a child's play. If the consciousness of the dead can be transferred by the differences in voice-changing rituals, then the Bon religion and music such as dances can also transfer the consciousness of the deceased. ༈ Even if mantras, mudras, samadhis, etc., have not been integrated into the heart through practice, due to the perfect compassion of the Buddhas, likewise, transferring the place with compassion, the obscurations of body, speech, and mind are purified, not relying solely on lyrics, if one practices mantras, mudras, samadhis, etc., purely, one can obtain the place. Even if one does not obtain the fruit in that way, then, as the Buddha said, the samaya deity and the wisdom deity, arising in the mind, inviting and merging, offering, obtaining the fruit is also false. Explaining the seven methods of transferring, the first is examining the ground, if there is no definite examination, it does not belong to the common examination of the ground. If one conducts an examination, the directions, boundaries, valleys, passes, etc., arising from the teachings of secret mantras, possessing four faults, how can one understand through common examination? Therefore, examining the ground is spoken from the teachings. In the mandala of the burning boundary, the ten wrathful deities cut off the boundary, it is certain.
Chinese
如果需要遮止，在施放偿债食子时，不能降伏驱逐邪魔，忿怒尊的结界要遮止什么？如果确定不需要遮止，那就不需要设置十尊忿怒尊，就像闲着没事做一样。 ༈ 如果用偿债食子做了结界，即使没有了外来的邪魔，但像血肉、身体和影子一样伴随的，俱生神和魔鬼，像勤劳的牧人一样安住的那些，为了分离和驱逐他们才做结界。如果不能和他们分离，无论做什么样的迁识仪轨，如果不能从世间的牢狱中解脱，就像在家里互相认识一样。 ༈ 所有密咒坛城，灌顶和净障的目的，都是通过根本坛城来完成的。这个迁识坛城的叠加，如果确实有必要，那它的必要性是什么？如果确实没有必要，那叠加的坛城就变得没有意义。坛城的叠加是否矛盾？经典中没有说过叠加。如果不是叠加的，那这里叠加就没有必要。如果坛城是面对面的，那忿怒尊的坛城就向上看，慈悲的坛城就向下看，头和手脚都朝下，这和佛陀的安住方式完全矛盾，这也是不合理的。 ༈ 叠加坛城的必要性是，密宗行者通过方便和智慧之门来完成目的。因此，忿怒尊的坛城是为了收摄智慧，所以在下方中央画三角形。因此，慈悲的坛城是为了加持，是殊胜的方便，所以在上方做一个小小的平台。《吽成就续》中就是这么说的。不是面对面的叠加，和意义并不矛盾。如果叠加是矛盾的，那世间出现的三界叠加，也应该和世间的意义相矛盾。不是这样的话，善逝坛城，出现的三大殊胜，以及众多头部的叠加，头顶上装饰着头也矛盾。因此，对于所化众生的显现来说，坛城的叠加并不矛盾。 ༈ 在福德宝藏布施坛城中，不做净障和积资的事情。内