English
The three are: In the tantra, it says, "With RAṂ YAṂ KHAṂ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) burn, purify, and wash." It means that with RAṂ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) burn away faults, with KHAṂ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) purify, and with YAṂ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) perform the act of dispelling. Also, in the tantra, it says, "Bless with the three seed syllables." It means that with OṂ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) bless the nectar, with ĀḤ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) bless the blood, and with HŪṂ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) bless the torma, which is also explained, and the meaning is the same. The three mudras are: for nectar, the mudra of swirling a conch cup; for torma, the mudra of swirling a basin; for blood, the mudra of swirling a lotus. The three deities to be generated are: from the foam of the nectar, generate Nectar Swirling; from the rays of light of the torma, generate Three Realms Victorious; from the vapor of the blood, generate Hayagriva, which are used for protection. The three blessings also have the nectar of outer, inner, and secret; the bali of outer, inner, and secret; and the blood of outer, inner, and secret, as ways of blessing, which is the extensive aspect. If condensed, it is the mudra of the body, the recitation of mantras in the speech, and the contemplation of these in the mind. These are combined with the stages of meditation and become the stages of activity, so there is no need to elaborate here. The meaning of each name and purification, etc., the intention of the tantras and scriptures, and the oral instructions of the lineage of vidyadharas, can be understood from other profound and vast sources. Second, explaining the three types of mandalas, there are three parts: showing the arising of the three basic samadhis, generating the supporting palace, and generating the supported deities. First, explaining the arising of the three basic samadhis, there are also three parts: the samadhi of Suchness, the samadhi of All-Illuminating, and the explanation of the samadhi of Cause. These are also as stated in the Root Tantra of Vajrakrodha: "Suchness and All-Illuminating, the samadhi of Cause should be meditated upon." Here, "Vajrakrodha cuts off hatred, the great weapon blazing blue, a bindu appears in the center of the sky," shows the Suchness, the All-Illuminating, and the three samadhis of Cause. The first is shown by "Vajrakrodha." Among them, the nature of the samadhi of Suchness is: all phenomena included from form to omniscience, emptiness from the beginning, without inherent existence, great bliss free from elaboration, all aspects of
Chinese
这被称为适当的。定义是：因为知道本来就是空性的自性，修行者的心要如实地证悟它。分类是：佛陀心中无分别的智慧；众生本有的心性，基础的法性；初学者所修的如是性。作用是：摧毁能取所取、相的分别念。名称有：如是性、空性、无相、无戏论等等。如果不能掌握这样的三摩地，过失是：因为没有证悟一切法为空性，如果观想天神的身体颜色、手印、头饰、结合、度化等为实有，就会转生到欲界的天神、魔或罗刹、坟场的狐狸、胎中的虫、地狱众生中。该三摩地的利益是：就像用锤子敲打一样，如果掌握了一切法为空性的要点，那么所做的占卜、压制、焚烧、抛掷等都会变成智慧的积聚，这是总的来说应该知道的要点。如果从词义的角度来解释，“金刚忿怒”中的金刚有三种：无生义金刚、陨石物质金刚、相物质金刚。这里是无生义金刚。忿怒是对什么忿怒呢？无生义金刚，离戏空性，是忿怒。对什么忿怒呢？对相的分别念，能取所取、我执的城市忿怒。以什么方式忿怒呢？不是像被自生的嗔恨所激怒，对坏人敌人忿怒那样，而是像太阳升起的威光，黑暗的阴影无法存在于前方一样。在证悟空性的境界面前，一切执实、相的戏论都无法存在的状态中忿怒。修持它的方式是，初学者仅仅从声音的总体来修持，熟练者从意义的总体来修持，成熟者从意义自身的体性来修持。这些共同的意义在因明乘的经和论释中有所阐述，不共同的意义在密咒乘上下部的次第中，如无上部总的和特别的方面所阐述的那样确定。
English
This is called being appropriate. The definition is: because knowing that the nature is empty from the beginning, the practitioner's mind must realize it as it is. The divisions are: the non-conceptual wisdom of the Buddha's mind; the mind-essence inherent in sentient beings, the basic Dharma-nature; the Suchness meditated upon by beginners. The function is: to destroy the conceptualizations of grasping and being grasped, of characteristics. The names are: Suchness, emptiness, signless, non-elaboration, etc. The fault of not grasping such a samadhi is: because of not realizing all phenomena as emptiness, if one meditates on the body color, hand implements, head ornaments, union, and deliverance of the deities as being self-existent, it is said that one will be born as gods of the desire realm, demons or rakshasas, foxes in cemeteries, worms in the womb, and hell beings. The benefit of that samadhi is: just as when struck with a hammer, if one grasps the point that all phenomena are emptiness, then the acts of divination, suppression, burning, throwing, etc., will be transformed into a collection of wisdom. This is the general point to be known. If explained from the perspective of verbal interpretation, the "vajra" in "Vajra Wrathful" has three aspects: the vajra of unborn meaning, the vajra of meteorite substance, and the vajra of characteristic substance. Here, it is the vajra of unborn meaning. What is the wrath towards? The vajra of unborn meaning, the non-elaborate emptiness, is wrath. What is the wrath towards? The wrath is towards the conceptualizations of characteristics, the city of grasping and being grasped, and self-grasping. How is the wrath manifested? It is not like being angered by one's own hatred, being angry at a bad person or enemy, but rather like the brilliance of the rising sun, where the darkness of the shadows cannot remain in front. In the realm of realizing emptiness, all elaborations of grasping at reality and characteristics cannot remain, and in this way, there is wrath. The way to practice it is that beginners practice it merely from the general sound, those who are familiar practice it from the general meaning, and those who are mature practice it from the nature of the meaning itself. These common meanings are explained in the scriptures and commentaries of the Reasoning Vehicle, and the uncommon meanings are certain as explained in the general and specific aspects of the Unsurpassed Vehicle in the order of the upper and lower tantras of the Mantra Vehicle.
Chinese
总之，此处关于三三摩地等的要点，仅以融合三位持明成就上师之意的方式略作阐述。第二，普现三摩地。对此，总的来说，应知其自性是：一切法中，唯有如幻之慈悲。定义是：以慈悲连接上下二者，故能普现。
English
In short, the key points regarding the three samādhis, etc., are only briefly explained here in a way that combines the intentions of the three vidyādhara-accomplished masters. Second, the Sarvatrabhāvanā Samādhi (All-Illuminating Samādhi). Regarding this, in general, it should be known that its essence is: among all dharmas, only compassion that is like an illusion. The definition is: because compassion connects the upper and lower, it causes all to appear. The divisions are: the great compassion of the Buddha, and the compassion that exists in the realm of sentient beings, that is, the biased one, which even jackals and wolves have; and the compassion that beginners cultivate with conceptual thought on the general meaning. The function is: to attain Buddhahood. The names are: great love, great compassion, great compassion, Sarvatrabhāvanā Samādhi, etc. The fault of not having it is: Buddhahood gradually declines, saṃsāra falls further and further, and at all times there is no connection. The benefit is: compassion connects the upper and lower, so emptiness is called the essence of compassion, so that the path to attaining Buddhahood does not become inverted. The meaning is: to cut off hatred, that is, the Sarvatrabhāvanā compassion cuts off hatred. For example, where there is hot touch, there is no cold touch; where there is cold touch, there is no hot touch. Similarly, when hatred arises in the continuum of a person, there is no compassion; when compassion arises, there is no hatred, the two are contradictory and cannot coexist. In accordance with its ability, focusing on sentient beings, focusing on dharma, or any kind of objectless compassion that has reached its limit, the antidote can naturally diminish the power of clinging to characteristics and hatred, which is the nature of dharma. Here, because the wisdom that manifests like the vajra of emptiness is combined with objectless compassion that is like an illusion, compassion naturally arises from the state of emptiness above, cutting and burning all root hatred like fire spreading through a forest, so that there is no place for it to arise. This is also consistent with many key points mentioned in the precious treasury of the Mahāyāna. Third, the causal samādhi. In general, the essence of the cause is: among all dharmas, only the blue Hūṃ syllable (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The definition is:
Chinese
从不可分割的深邃虚空中，从无名相概念边际的广大平等中，如前译派所说的“滴”，为了意义的凝聚是滴，为了意义的显现是滴。也就是，作为因的吽字，因具有五种智慧而凝聚；吽字显现在具有所依和能依的基础上，所以称为滴。实际上，从空性大悲的自性力中，双运之因的文字，一切佛陀心意的本体，以远离戏论的虚空中心显现为滴或点的方式，成为将器情转化为清净天众坛城的因。第二，生起所依的宫殿：在命门中显现，在心中修持。如是说。对此，如果主要遵循莲花生大师的意旨，命即是作为因的等持，具有吽字之相。显现为门，也有显现为具有须弥山的次第累积的门，以及显现为具有座的宫殿两种。首先，次第累积的显现分为外、内、密三种。外又分为五要、六根、三十支。五要是五大种。六根是如何结合的呢？外与外大种如何结合，内与五蕴如何结合，密与烦恼如何结合，明与本尊如何结合，乐与智慧如何结合，空与法性如何结合。也就是，命就是作为因的等持吽，从那之中，从种子字的放出和收摄的神变中，命字变成了具有能力和力量。从那之中，以无碍的各种变化的形态，从各自成为基础的文字的舒卷中，法之生处，无边无际的虚空自性，从外来看是显现为空大的形态，内是五蕴，密是空性等。同样，风的缓慢延伸，外是显现为风大的形态，内是身体的生起者等的体性。血的海洋，波涛汹涌，外是显现为水大，内是血，密是贪欲等。骨骼的
English
From the indivisible profound expanse, from the vast equality without the edges of conceptual designations, like the "drop" mentioned in the Early Translation school, it is a drop for the sake of condensing meaning, and it is a drop for the sake of manifesting meaning. That is, the seed syllable Hūṃ, as the cause, is condensed because it possesses the five wisdoms; the Hūṃ appears on the basis of having the support and the supported, so it is called a drop. In reality, from the self-display of emptiness and compassion, the letter that is the cause of union, the very essence of the minds of all Buddhas, manifests as a drop or bindu from the center of the uncontrived sky, becoming the cause for transforming the environment and beings into the pure mandala of deities. Secondly, generating the supporting palace: "Appearing in the door of life, meditate in the center of the heart." This is what it teaches. If we mainly follow the intention of Guru Padmasambhava, life is the samadhi of the cause, the very form of the letter Hūṃ. Appearing as a door also has two aspects: appearing as a door with the Mount Meru of successively layered elements, and appearing as a palace with a seat. First, the successively layered elements are divided into outer, inner, and secret. The outer is further divided into five essentials, six roots, and thirty branches. The five essentials are the five elements. How are the six roots connected? How is the outer connected to the outer elements, the inner to the aggregates, the secret to the afflictions, the clear to the deities, the bliss to the wisdom, and the empty to the dharmata? That is, life is the samadhi of the cause, Hūṃ itself, and from that, from the magical display of the emission and absorption of the seed syllables, the life syllable becomes powerful and potent, which is appearing in the door. From that, in the form of unimpeded various manifestations, from the unfolding and gathering of the letters that are the basis of each, the source of dharma, the boundless nature of space, outwardly appears as the form of the space element, inwardly as the aggregates, secretly as emptiness, and so on. Similarly, the slow extension of the wind, outwardly appears as the form of the wind element, inwardly as the nature of the body's generator, and so on. The ocean of blood, turbulent with waves, outwardly appears as the water element, inwardly as blood, secretly as desire, and so on. The skeletal