Chinese
尸林杜鹃嬉戏之广大释，甘露滴。导师莲花生。 尸林杜鹃嬉戏之广大释，甘露滴。导师莲花生。 名为尸林杜鹃嬉戏之广大释，甘露滴之论著。印度语：阿姆利塔斯塔塔纳玛。藏语：名为甘露滴。顶礼吉祥黑汝嘎！ 薄伽梵善逝心之精髓，从三密义中产生，于究竟义极甚深，金刚童子极甚深之心髓。于化身之体性中安住之时，具四轮之自性，以炽燃之光芒遍布，于胜义甚深之圣身，以身语意顶礼，随瑜伽传承之后，真实大义甚深之释，我如甘露之滴般解说。咒之身融入光明，此乃生起次第。仅于心上专注，即是生起次第圆满。此二者乃世俗谛。双运义中何者生，究竟口诀极甚深宣说，名为胜义谛。咒语与誓言行，以及幻轮物质等一切，皆为世俗谛之范畴。双运次第与胜义谛，菩提心之体性因，乃胜义谛之范畴。于二谛之义极为了解，乃一切续部之义汇集。菩提心乃一切之实性，秘密隐藏之义极明晰。乃吉祥金刚其他续，因此为一切续部之顶。词句少而意义深，金刚其他续难寻获，双运之义难以证悟，三界有情皆流转。因此以上师之恩德，完全努力而知晓后，于双运之义极为了解。开端之义说为因，发起者说为缘，所说之词乃果，说为因缘果三者。必要关联有四种，人于轮回中迷乱时，说为续部即是说，从莲花妃子中产生，视为开端即是关联。于咒语上显示守护者：
English
Extensive Explanation of the Cemetery Cuckoo's Play, Nectar Drop. Master Padmasambhava. Extensive Explanation of the Cemetery Cuckoo's Play, Nectar Drop. Master Padmasambhava. This is the treatise called Extensive Explanation of the Cemetery Cuckoo's Play, Nectar Drop. In Sanskrit: Amritasthathānama. In Tibetan: Called Nectar Drop. Homage to glorious Heruka! The essence of the Bhagavan Sugata's heart, arising from the meaning of the three secrets, extremely profound in the ultimate meaning, the extremely profound heart essence of Vajrakumara. When abiding in the nature of the Nirmanakaya, possessing the nature of the four chakras, pervaded by blazing light, to the supreme body of profound ultimate meaning, I prostrate with body, speech, and mind, following the lineage of yogis, I will explain the profound explanation of the true great meaning like a drop of nectar. Dissolving into the luminous body of mantra, this is the generation stage. Merely focusing on the mind, is the completion of the generation stage. These two are the conventional truth. Whatever arises from the meaning of union, the ultimate instructions are taught as extremely profound, it is called the ultimate truth. Mantra, vows, conduct, and all such as illusion wheels and substances, are all within the category of conventional truth. The union stage and the ultimate truth, the essence of bodhicitta as the cause, are within the category of ultimate truth. Thoroughly understanding the meaning of the two truths, is the condensed meaning of all tantras. Bodhicitta is the reality of all, the meaning of the secret and hidden is extremely clear. It is the glorious Vajra Other Tantra, therefore it is the crown of all tantras. Few words but profound meaning, the Vajra Other Tantra is difficult to find, and the meaning of union is difficult to realize, all sentient beings of the three realms wander. Therefore, through the kindness of the guru, having fully strived and known, thoroughly understanding the meaning of union. The meaning of the beginning is said to be the cause, the initiator is said to be the condition, the words spoken are the result, it is said to be the three: cause, condition, and result. There are four kinds of necessary connections, when people are confused in samsara, it is said to be the tantra, that is what is said, arising from the lotus queen, regarding the beginning as the connection. Showing the protector on the mantra:
Chinese
这是确定的词语，为了必要。 因欲求双运而行持佛法。 那是远离贪欲的佛法。 是必须到来的，胜者如是说。 对于有贪欲者，如此宣说。 生起为五种姓的自性， 这被称为续。 五者成为一个种姓， 是谈论的基础，是分离的。 身语意的金刚， 是确定的词语，为了必要。 行持明妃等， 这被称为续，也是必要的。 为了使众生进入意义， 为了使人信服，故显示必要关联。 为了喜爱词句的集合， 为了信仰受用事物， 为了遣除思虑的法， 因此，对其宣说世俗谛。 为了信解真实的意义， 为了信仰甚深的法， 为了信解菩提心的意义， 因此，对其宣说胜义谛。 在显示了两种次第之后， 宣说了说法的差别。 因为世间的智慧不可衡量， 所以认为有五种补特伽罗： 如同乌巴拉花的补特伽罗， 如同白莲花的补特伽罗， 如同红莲花的补特伽罗， 如同旃檀的补特伽罗， 以及如同珍宝的补特伽罗。 自性唯一，没有差别。 这是遍知者所说的。 执持聪慧却容易遗忘， 这是被称为乌巴拉的补特伽罗。 听闻很多却不能宣说， 这是被称为白莲花的补特伽罗。 具信、勤奋听闻、大悲心， 这是被称为红莲花的补特伽罗。 没有听闻却傲慢多语， 没有摄受的意义， 这是被称为旃檀的补特伽罗。 誓言清净且具有智慧， 听闻续部并善于宣说， 这是被称为珍宝的补特伽罗。 誓言清净且具有智慧， 听闻续部并善于宣说， 这是被称为珍宝的补特伽罗。 乌巴拉、白莲花、红莲花、旃檀四者， 是显示世俗谛的补特伽罗。 信仰圆满次第， 恒常行持而承担师责， 这是如同珍宝的补特伽罗， 对其宣说胜义谛。 如是考察了器皿的次第后， 具德上师智者， 应作两种说法。 如是显示了聚集的意义后， 现在为了分别支分的意义， 应当进入论典本身， 在此，以金刚法忆持所听闻的一切。
English
These are definitive words, for the sake of necessity. Practicing Dharma with the desire for union. That is the Dharma free from attachment. It must come to pass, thus spoke the Victorious One. To those with attachment, thus it is spoken. Generating as the essence of the five families, This is said to be the Tantra. The five becoming one family, Is the basis of discussion, it is separation. The Vajra of body, speech, and mind, Is a definitive word, for the sake of necessity. Practicing with consorts and so forth, This is said to be the Tantra, and it is also necessary. For beings to engage in meaning, To inspire faith, the necessary connection is shown. For the delight in the collection of words, For faith in enjoying objects, For the sake of reversing conceptual Dharma, Therefore, the conventional truth is shown to them. For those who aspire to the true meaning, For faith in the profound Dharma, For those who aspire to the meaning of Bodhicitta, Therefore, the ultimate truth is shown to them. After showing the two stages, The distinction of teachings is spoken. Because the minds of the world are immeasurable, It is thought that there are five types of individuals: The individual like an Utpala flower, The individual like a white lotus, The individual like a red lotus, The individual like sandalwood, And the individual like a jewel. Their nature is one, not different. This is what the All-Knowing One has spoken. Forgetting what is skillfully grasped, That is the individual called Utpala. Having heard much but unable to teach, That is the individual called White Lotus. Faithful, diligent in hearing, with great compassion, That is the individual called Red Lotus. Without hearing, arrogant and speaking much, Without the meaning of being guided, That is the individual called Sandalwood. With pure vows and possessing wisdom, Hearing the Tantra and teaching it well, That is the individual called Jewel. With pure vows and possessing wisdom, Hearing the Tantra and teaching it well, That is the individual called Jewel. Utpala, White Lotus, Red Lotus, Sandalwood—these four, Are the individuals who show the conventional truth. Having faith in the completion stage, Always practicing and bearing the teacher's responsibility, That is the individual like a Jewel, The ultimate truth is explained to them. Thus, having examined the stages of the vessel, The virtuous and wise Lama, Should give two kinds of teachings. Thus, having shown the meaning of the gathering, Now, in order to distinguish the meaning of the branches, One should enter the text itself, Here, keep in mind whatever you have heard through the Vajra Dharma.
Chinese
为了向所化有情宣示，故说“如是我闻”。“如是”二字，是指完整开示续部意义的语句，是导师的教言。“我”字，是指结集者自己从导师处亲闻，而不是从其他人辗转听闻。“一时”是指，日期、月份、年份和时间都不确定。为什么不确定呢？因为众生会产生分别念，所以不确定。听闻的时间是不确定的。导师开示时，在某个时候我听到了这些，或者在其他时候听到了其他的，或者在同一时间，即一刹那听到的。这些表明自己听闻甚多，智慧超群。为了显示从何处、在何处、与何者一同听闻的开端，故说“薄伽梵”等。“薄伽梵”是指，显示导师的圆满。因为意义深奥圆满，并且摧毁了不顺之品，所以是薄伽梵。这是世俗谛。为了显示胜义谛，故说“秘密胜主”等。“秘密胜主”是指，身坛城的第四门，语坛城的第八门，意坛城的第九门，以及大乐的第六门，这些在外续瑜伽中是没有的，所以是秘密。这四个坛城都是最殊胜的，而四者中最殊胜的则是大乐宫殿。那宫殿是薄伽梵安住的菩提心自性。那时，三界的一切有情也都变成了菩提心的自性。也以不说话的方式向眷属们说法。因为如此安住，所以是主。为了显示安住在身之宫殿中，故说“明点菩提心金刚”。从大乐之处生起四天女的相，在迎请之时，知晓光团是明点的形象，那形象就被称为菩提心金刚。那身
English
In order to show the disciples, it is said, "Thus I have heard." The words "Thus" refer to the words that fully explain the meaning of the tantra, which are the teachings of the teacher. The word "I" refers to the one who compiles, who has directly heard from the teacher, and not heard through others. "At one time" means that the date, month, year, and time are not fixed. Why is it not fixed? Because sentient beings will give rise to conceptual thoughts, so it is not fixed. The time of hearing is not fixed. When the teacher taught, at one time I heard this, or at other times I heard other things, or at the same time, that is, in one instant. These show that I have heard a lot and that my wisdom is outstanding. In order to show the beginning of where, where, and with whom I heard, it is said, "Bhagavan," and so on. "Bhagavan" refers to showing the perfection of the teacher. Because the meaning is profound and perfect, and because it destroys the adverse factors, it is Bhagavan. This is the conventional truth. In order to show the ultimate truth, it is said, "Lord of Secrets," and so on. "Lord of Secrets" refers to the fourth door of the body mandala, the eighth door of the speech mandala, the ninth door of the mind mandala, and the sixth door of great bliss, which are not present in the outer yoga tantras, so they are secret. These four mandalas are all the most supreme, and the most supreme of the four is the palace of great bliss. That palace is the nature of the Bodhicitta in which the Bhagavan abides. At that time, all sentient beings of the three realms also became the nature of the Bodhicitta. He also teaches the Dharma to the retinue in a way that does not speak. Because he abides in this way, he is the Lord. In order to show that he abides in the palace of the body, it is said, "Bindu Bodhicitta Vajra." From the place of great bliss, the characteristics of the four goddesses arise, and at the time of invitation, it is known that the mass of light is in the form of a bindu, and that characteristic is called Bodhicitta Vajra. That body
Chinese
为了显示其特征，宣说了“所有如来的完全清净的特征”。在如来的处所，因为已逝和逝去，所以是如来。像这样以具有物质的身体而安住并非是安住，而是安住在自性清净的本体中。像这样安住后，也通过三摩地之门向眷属们说法。为了显示安住在语之宫殿中，宣说了“大莲花完全清净的语”等等。所谓大莲花，即是宫殿，意为那宫殿原本就是完全清净的。它超越了世间的处所、所依的处所和所依的处所，因此是伟大的。在此处，化身以特征而安住，精通如语金刚般的三摩地而安住。那时，他会根据六道众生的需要来宣说佛法。为了显示安住在意之宫殿中，宣说了“如意宝珠”等等。在意之宫殿的外层，存在着自性成就的字母“阿” (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无)。在那字母的中央，薄伽梵安住在意之自性“吽” (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)的法界中。一切念头和分别都从中产生，是所有知识的处所。那被称为如意宝珠。因为那是所有之中最殊胜的，所以是国王。他的特征是，在一切处所，自性光明的心识，超越了自我表达的边际的功德，像这样圆满地安住，并通过平等大性普遍地示现来宣说佛法。通过何种方便，以普摄的事业来广阔地调伏一切。为了显示汇集所有这些意义，宣说了“身语意功德大誓言，作为事业的伟大本体”等等。所有如来的身、语、意之轮，也以精通的功德之门来利益众生，成为所有伟大誓言的主人，即是伟大本体。为了显示外和内显现的法是同一体性，三时的所有法，不遗漏、不剩余、没有遗漏的所有法
English
To show its characteristics, it is said, "The completely pure characteristic of all Tathagatas." In the place of the Tathagata, because of having gone and going, it is the Tathagata. To abide in such a physical body is not abiding, but abiding in the essence of self-nature purity. Having abided in this way, he also teaches the Dharma to the retinue through the door of Samadhi. To show that he abides in the palace of speech, he said, "The great lotus, the completely pure speech," and so on. The so-called great lotus is the palace, meaning that the palace is originally completely pure. It transcends the worldly place, the place of support, and the place of the support, so it is great. In that place, the manifestation body abides as a characteristic, mastering the Samadhi like speech Vajra and abiding. At that time, he will teach the Dharma according to the needs of the six types of beings. To show that he abides in the palace of mind, he said, "Wish-fulfilling Jewel," and so on. On the outer layer of the palace of mind, there exists the self-arisen letter "Ah" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: None). In the center of that letter, the Bhagavan abides in the Dharmadhatu of the mind's self-nature "Hum" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). All thoughts and discriminations arise from it, it is the place of all knowledge. That is called the Wish-fulfilling Jewel. Because it is the most supreme of all, it is the king. His characteristic is that in all places, the self-luminous consciousness, the qualities that transcend the limits of self-expression, abide perfectly in this way, and he teaches the Dharma through the manifestation of great equality everywhere. Through whatever means, he widely tames all through the all-encompassing activity. To show the collection of all these meanings, he said, "Great body of action, of body, speech, mind, qualities, and great Samaya," and so on. The wheel of body, speech, and mind of all the Tathagatas also benefits sentient beings through the door of mastered qualities, becoming the master of all great Samayas, that is the great body. To show that the phenomena appearing outwardly and inwardly are of one essence, all the phenomena of the three times, all the phenomena without omission, without remainder, without being omitted