English
It is not the fruit of a Hearer; it is also clearly explained in the Inner Tantras. On the aggregates of the three lower realms, purifying with the five seed syllables, the habitual tendencies of the six realms exist in the mind. By training the five places of the body, such as the soles of the feet, the habitual tendencies cannot be purified. If not trained, it contradicts the scriptures. By training the five places of the body, all the habitual tendencies of the mind cannot be purified. The places of conceptualization, such as the six realms, are six, including the soles of the feet. This is what is said in all the oral transmission lineages. Having gradually subdued and tamed, finally burning Raṃ（藏文，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum）, Yaṃ（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yam）, Khaṃ（藏文，梵文天城体：khāṃ，梵文罗马拟音：kham，汉语字面意思：Kham）, and having become emptiness, then the habitual tendencies of the mind are purified. The gross aspects of the two obscurations of afflictions are purified. If it is not like that, there is no need for burning and emptiness. On the basis of the emptiness, the nature of reality, having attained the ground of all-pervading light, even with a moment of samadhi without training, it is not possible to attain that ground. If it is not like that, in the sutras of the Great Vehicle, the training of three kalpas is spoken of, and that would also become false. Although the sutras require training for three kalpas, the Secret Mantra, the Vehicle of Means, with a moment of awareness and samadhi, perfects all the grounds at once. This is what is said in all the oral transmission lineages. Therefore, this vehicle is particularly superior. If it is not like that, the Secret Mantra oral transmission lineage would be false. On the basis of the blessing, the determined lineage, in the mandala of liberating the six classes of beings, the nature of the consciousness of humans, animals, and pretas should be the same. Having drawn in and absorbed the consciousness of a sheep into a human body, it is not reasonable to transfer the place. Since the consciousness of the dead cannot be transferred, doesn't killing the living contradict it? Although the consciousness of these three is not the same, each of the six types of sentient beings completely possesses the seeds of the six realms. This is also what is said in the Buddha's teachings. Therefore, being the same is not contradictory. Killing the living is not contradictory because that first delusion of ignorance, through the seed of transferring the place, unties the knots and attains the fruit. It is not arbitrary killing. If that also contradicts, then Manjushri killing the buffalo calf with his sharp sword would also contradict. Therefore, consciousness together with the heart, transforms into the body of a wisdom being, and the five families' headdresses reside on the head. Therefore, the blessings are both external and internal.
Chinese
将五部佛的九尊神密集排列，清净烦恼细微的障碍，这是镇压金刚乘地基的方法。如果镇压密集排列的地基，就像获得五部佛的果位一样。在摧毁分别念的忿怒本尊的处所，将三角形象的菩提心放在上面，果位的种子就不会在地上显现。获得果位后，以慈悲心利益众生是佛的教诲。对于圆满了地的持明者，个人、上师、道友师兄弟姐妹进行灌顶没有矛盾吗？如果自己没有灌顶的因缘，通过灌顶也不会获得，即使给青稞、豌豆、果实进行灌顶，它们也不会显现出果实。即使是已证得地的持明者，上师金刚阿阇黎，也被称为一切佛的导师，这是《大集经》中所说的。因此，灌顶没有矛盾。即使自己有灌顶的因缘，如果没有同时具备其他因缘进行灌顶，也不会具备获得灌顶的能力。没有获得灌顶的补特伽罗，即使具备其他一切功德，也像没有轮子的生命之树一样。因此，灌顶非常重要。将佛安置在地上，通过食物、饮食和受用进行供养和灌顶有什么必要呢？难道不会变成贪欲者吗？即使到达了佛的果位，通过食物、饮食和受用进行供养和服侍就是供养，如果连供养都没有，对本尊进行会供供养就相违背了。对于智慧、垢染、名号，通过迎请、融入、转移处所，将其作为本尊，将垢染置于下方，以及用菩提水清洗名号等，这些都不适合做。即使将垢染和名号作为本尊，本尊也通过月亮和风的坛城，从垢染中分离出来，说出面容，前往自己的处所。垢染就像衣服的补丁一样，即使在下面感到舒适也没有矛盾。用清水清洗本尊的名字，用宝瓶菩提水流，清净能取所取的垢染，说是获得安住的灌顶最为殊胜。在慈悲坛城的模型上，迎请安住智慧本尊，将其作为加持的处所，用火焚烧没有矛盾吗？在忿怒本尊的坛城上，用颜料绘制字，在匝（藏文，梵文天城体，Jap，语字面意思：念诵）的坛城上撒上彩色的粉末
English
The nine deities of the five families are densely arranged, purifying the subtle obscurations of afflictions, this is the method of suppressing the ground of the Vajrayana. If the ground of dense arrangement is suppressed, it is like attaining the Buddhahood of the five families. In the abode of the wrathful deity who destroys conceptualization, placing the triangular citta on top, the seed of the fruit will not appear on the ground. After attaining the fruit, benefiting sentient beings with compassion comes from the Buddha's teachings. For the vidyadharas who have perfected the grounds, is it contradictory for individuals, teachers, Dharma brothers and sisters to perform empowerment? If one does not have the cause for empowerment, one will not attain it through empowerment. Even if one empowers barley, peas, and fruits, they will not manifest fruits. Even if one is a vidyadhara who has traversed the grounds, the lama, the vajra acharya, is said to be the teacher of all Buddhas, as stated in the Great Assembly Sutra. Therefore, empowerment is not contradictory. Even if one has the cause for empowerment, if one does not empower due to concurrent conditions, one will not possess the ability to attain empowerment. A person who has not received empowerment, even if they possess all other qualities, is like a tree of life without a wheel. Therefore, empowerment is precious. When the Buddha is placed on the ground, what is the need for offering food, drink, and enjoyment, and for giving empowerment? Will it not turn into a desire-holder? Even if one reaches the level of Buddhahood, offering and serving with food, drink, and enjoyment is offering. If there is no offering, it contradicts the tsok offering to the deity. For wisdom, stains, and names, inviting, dissolving, and transferring the place, making them deities, placing the stains below, and washing the names with Bodhi water, all these are not appropriate to do. Even if the stains and names are made deities, the deity also separates from the stains with the mandala of the moon and wind, speaks the face, and goes to its place. Stains are like patches on clothes, even if one feels comfortable underneath, there is no contradiction. Washing the name of the deity with clean water, with the stream of the vase Bodhi water, purifying the stains of grasping and holding, it is said to be the most supreme attainment of the empowerment of abiding. On the small model of the compassion mandala, inviting and dwelling the wisdom deities, making it a place of blessing, is it not contradictory to burn it with fire? On the mandala of the wrathful deity's command, drawing letters with colored pigments, scattering colored powder on the mandala of Jap (藏文，梵文天城体，Jap，语字面意思：念诵)
Chinese
难道没有冲突吗？ 寂静与忿怒二尊坛城中， 念诵闭关坛城圆满后， 以坛城收摄之事业， 光融入自身后， 安住于二坛城之故， 焚烧与扫除无有相违。 因此宣说祈愿与忏悔。 于三处漂泊之有情， 为引导至善趣处， 以佛语及上师之口诀， 广说处所仪轨之事业。 彼等消除疑惑与障碍， 后世之人亦得解脱， 愿自他二利皆圆满！ 处所事业之障碍消除，由导师无垢月光所造圆满。 吉祥！ 处所之障碍消除十八钉，无垢月光。
English
Is there no conflict? In the mandala of the two deities, peaceful and wrathful, Even after completing the recitation retreat mandala, Through the activity of dissolving the mandala, And after the light dissolves into oneself, Because of abiding in the two mandalas, There is no contradiction between burning and sweeping. Therefore, the prayer and confession are spoken. For sentient beings wandering in the three realms, To guide them to a place of higher rebirth, Through the words of the Buddha and the Guru's instructions, The activity of the place ritual is extensively explained. May these dispel doubts and obstacles, And may future generations be liberated, May the benefit of both self and others be fulfilled! The removal of obstacles to the activity of the place, completed by the teacher Drimey Zla Shar. May there be auspiciousness! The Eighteen Nails for Removing Obstacles of the Place, Drimey Zla Shar.