Chinese
所谓“不可思议”等等，是指这个世间产生很多功德，人和天、非天、药叉等等也恭敬侍奉。然后，为了显示进入身之坛城、语之坛城、意之坛城三者任何一个都具有相同的功德，所以说了“诸佛皆”等等。从前面所说的进入坛城之中，从布置身之坛城查卡里开始，进入那个坛城之后，一切形态都会成就，如所思一般成就。为了显示进入语之坛城的功德，所以显示了“其他诸佛皆”等等，为了布置前面所说的佛的语之坛城文字，说了“从书写文字语之坛城开始”，为了在各自的座位上清楚地布置各自的文字，说了“文字语之手印众，如实清楚地布置”。因为进入那样布置的语之坛城的功德也和前面一样，所以用“坛城之中弟子众，进入也是同样”来显示。然后，为了显示进入意之坛城的所有功德都相同，意之坛城殊胜之处在于安置手印，为了显示那个，所以说了“意之坛城殊胜之处是”等等，为了显示所要显示的坛城，即安置身的轮、安置语的字、安置意的法器这三者的殊胜之处，要书写意之坛城，所以说了“即使书写了世间的坛城”。为了在影像的坛城各自的住所书写各自的手印，说了“各自的自相手印等，如实安置于处所，进入等等做了之后，获得和那个一样的功德”。然后，为了显示不一定非要是三个坛城，所以说了“身语意之等”，身的坛城也有三个，语的坛城也有三个，意的坛城也有三个，因此，一个也
English
The term "inconceivable" and so on, refers to the fact that many virtues arise in this world, and humans, gods, asuras, yakshas, and others also revere and attend to it. Then, in order to show that entering any of the three—the mandala of body, the mandala of mind, and the mandala of speech—has the same merit, it is said, "All Buddhas," and so on. From among entering the mandala mentioned above, starting from arranging the body mandala chakali, after entering that mandala, all forms will be accomplished, and it will be accomplished as thought. In order to show the merit of entering the mandala of speech, it is shown, "Other Buddhas all," and so on, in order to arrange the letters of the Buddha's mandala of speech mentioned above, it is said, "Starting from writing the letters of the mandala of speech," in order to clearly arrange the respective letters on their respective seats, it is said, "The multitude of letter speech mudras, arranged clearly as they are." Because the merit of entering the mandala of speech arranged in that way is also the same as before, it is shown by "Disciples in the mandala, entering is also the same." Then, in order to show that all the merits of entering the mandala of mind are the same, the excellence of the mandala of mind lies in placing the hand seal, in order to show that, it is said, "The excellence of the mandala of mind is," and so on, in order to show the mandala to be shown, that is, the excellence of the three—placing the wheel of body, placing the letters of speech, and placing the symbols of mind—the mandala of mind is to be written, so it is said, "Even after writing the mandala of the world." In order to write the respective hand seals in the respective abodes of the image mandala, it is said, "The respective self-symbol hand seals, etc., are placed in their places as they are, and after entering, etc., one obtains the same merit as that." Then, in order to show that it is not necessarily three mandalas, it is said, "Body, speech, and mind, etc.," there are also three mandalas of body, there are also three mandalas of speech, and there are also three mandalas of mind, therefore, even one
Chinese
据说有三重。每一个三重又变成三重。因此，有智慧的瑜伽士应该知道坛城是没有定性的。这是导师说的。由于展示了身语意的形象坛城，所以是形象坛城之章。《甘露滴》广释中，仅仅是世俗谛的解说之章，即第三章。如此展示了形象坛城，如果不知道三摩地坛城，为了阐明安住于常边，所以说了“此后”等。说了讲述形象之章之后，紧接着讲述三摩地坛城。因此，“此后名为胜者金刚持”是指，导师的自性与真实义不二，所以称为金刚持。“一切不变虚空大”是指，导师的自性，显现于外内的所有法，身语意的坛城，在胜义谛中也不是存在的，那是显现而无自性的。无自性之后不会变成三重，是离言的，如虚空一般。如此将三重坛城说成三重，是为了展示胜义谛和无自性。三重完全清净，因此完全清净的殊胜语王说：“语是如此宣说的”。从一开始就如此宣说，如果未被三摩地摄持，那么所做的一切都会变成过失，为了展示这一点，说了“金刚滴已滴”等。“金刚滴已滴”是指，从最初观察到最后滴落之间所做的一切。“颜料等是欢喜的影像坛城”是指，颜料的欢喜事业，以及手印、文字和身像等安立的影像坛城。瑜伽士不应思念真实义，如果思念有什么过失呢？有，如果做了影像坛城，就会有对事物执着的过失，因此难以获得无二的成就。如果做了，就难以获得成就，是这样说的。
English
It is said that there are three triples. Each of the three triples also becomes three. Therefore, a yogi with wisdom should know that the mandala has no fixed nature. This is what the teacher said. Because the mandala of the form of body, speech, and mind is shown, it is the chapter of the mandala of form. In the extensive commentary called "Nectar Drop," it is the third chapter, which is solely an explanation of conventional truth. Thus, although the mandala of form is shown, if the mandala of samadhi is not known, in order to clarify dwelling on the extreme of permanence, "thereafter" and so on are spoken. After explaining the chapter of form, the mandala of samadhi is explained immediately. Therefore, "thereafter, the Victorious One is called Vajradhara" refers to the fact that the nature of the teacher is inseparable from the true meaning, so it is called Vajradhara. "All unchanging, great as the sky" refers to the nature of the teacher, all phenomena that appear outwardly and inwardly, the mandala of body, speech, and mind, are not truly existent in the ultimate truth, but are appearances without inherent existence. After being without inherent existence, it does not become three, it is beyond expression, like the sky. Thus, saying that the triple mandala is triple is to show the ultimate truth and the lack of inherent existence. The three are completely pure, therefore the completely pure, supreme king of speech said, "The speech is declared thus." From the beginning, it is declared thus, if it is not grasped by samadhi, then everything done will become a fault, in order to show this, "the vajra drop has been dripped" and so on are spoken. "The vajra drop has been dripped" refers to everything done from the initial examination to the final dripping. "Paints and so on are the mandala of the joyful image" refers to the joyful activity of paints, as well as the mandala of the image established by hand gestures, letters, and body images. The yogi should not think about the true meaning, if he thinks about it, what fault is there? There is, if the mandala of the image is made, there will be the fault of clinging to things, therefore it is difficult to obtain the non-dual accomplishment. If it is done, it is difficult to obtain accomplishment, that is what is said.
Chinese
然后，为了着重强调三摩地，因此说要认真修习三摩地。然后，为了展示各自的三摩地的修习，从“安住于虚空界中央”等开始。所谓“安住于虚空界中央”，即虚空界之中央，也就是由字母ཨ་（藏文，梵文 देवनागरी，梵文罗马转写 a，汉语字面意思：阿）所形成的法生之处，应当于其中心修习。修习什么呢？应当修习大自在天坛城。如是说，在法生之处中，修习由字母ཨེ་（藏文，梵文 देवनागरी，梵文罗马转写 e，汉语字面意思：诶）所形成的风轮，由字母རཾ་（藏文，梵文 देवनागरी，梵文罗马转写 raṃ，汉语字面意思：让）所形成的火轮，由字母བཾ་（藏文，梵文 देवनागरी，梵文罗马转写 vaṃ，汉语字面意思：旺）所形成的水轮，由字母སུཾ་（藏文，梵文 देवनागरी，梵文罗马转写 suṃ，汉语字面意思：松）所形成的地轮，以及由字母ལཾ་（藏文，梵文 देवनागरी，梵文罗马转写 laṃ，汉语字面意思：朗）所形成的珍宝山王。所谓“修习火焰燃烧的宫殿”，即由“度量”而得名宫殿，是由字母བྷྲུཾ་（藏文，梵文 देवनागरी，梵文罗马转写 bhrūṃ，汉语字面意思： bhru姆）所形成的宫殿，饰有马面等各种装饰，且此宫殿之外有由字母ཧཱུྃ་（藏文，梵文 देवनागरी，梵文罗马转写 hūṃ，汉语字面意思：吽）所形成的，燃烧着火焰光芒的金刚帐幕，并以此环绕。所谓“轮之庄严与乐器之众”，即以法轮来庄严，庄严于何处呢？庄严于马面之上。乐器即是欲天女，以形色天女歌舞女等来庄严，庄严于何处呢？庄严于基脚之手。所谓“彼乃修习自咒之主”，即于具有地基的宫殿中，修习自己的咒语之主及其眷属。如是此处所说，下文也应照此比附，总的词句遍及一切。然后，为了展示金刚持的三摩地，所谓“虚空界之中央乃修习金刚坛城”，即转变之手印即是虚空，于其中心修习宫殿，于其中修习金刚坛城。所谓“自咒金刚者之身”，即若修习自己的阿赖耶识所显现的金刚持之身，则在获得圣者果位之时，将转变为无二的金刚持。如是导师所说。然后，为了展示轮的三摩地，
English
Then, in order to emphasize the samadhi, it is said that one should diligently practice samadhi. Then, in order to show the practice of individual samadhis, it starts with "residing in the center of the sphere of space," and so on. The so-called "residing in the center of the sphere of space" is the center of the sphere of space, that is, the place of origin of phenomena formed from the letter ཨ་ (Tibetan, Devanagari, a, literal meaning: A), and one should practice in its center. What should one practice? One should practice the Great Powerful Mandala. It is said that within the place of origin of phenomena, one should practice the wind mandala formed from the letter ཨེ་ (Tibetan, Devanagari, e, literal meaning: E), the fire mandala formed from the letter རཾ་ (Tibetan, Devanagari, raṃ, literal meaning: Raṃ), the water mandala formed from the letter བཾ་ (Tibetan, Devanagari, vaṃ, literal meaning: Vaṃ), the earth mandala formed from the letter སུཾ་ (Tibetan, Devanagari, suṃ, literal meaning: Suṃ), and the precious Mount Meru formed from the letter ལཾ་ (Tibetan, Devanagari, laṃ, literal meaning: Laṃ). The so-called "practice of the flaming palace" means that the palace is named from "measuring," and it is the palace formed from the letter བྷྲུཾ་ (Tibetan, Devanagari, bhrūṃ, literal meaning: Bhrūṃ), adorned with horse-faced and other various decorations, and outside this palace is the Vajra Tent, formed from the letter ཧཱུྃ་ (Tibetan, Devanagari, hūṃ, literal meaning: Hūṃ), burning with flames of light, and surrounded by it. The so-called "wheel's adornment and assembly of musical instruments" means adorned with the Dharma wheel, and where is it adorned? It is adorned on the horse-faced. The musical instrument is the desire goddess, adorned with form goddesses, dancers, and so on, and where are they adorned? They are adorned on the hands of the foundation. The so-called "that is the practice of the lord of one's own mantra" means that in the palace with a foundation, one should practice the lord of one's own mantra and his retinue. As it is said here, the following should also be applied in the same way, and the general words apply to all. Then, in order to show the samadhi of Vajradhara, the so-called "the center of the sphere of space is the practice of the Vajra Mandala" means that the mudra of transformation is space, and in its center, one should practice the palace, and within it, one should practice the Vajra Mandala. The so-called "the form of one's own mantra Vajra Holder" means that if one practices the body of Vajradhara manifested from one's own Alaya consciousness, then at the time of attaining the state of a noble one, one will be transformed into the non-dual Vajra Holder. As the Teacher said. Then, in order to show the samadhi of the wheel,
Chinese
如“于虚空中央”等所说，表明修习则成轮圆满者。此后，为显示宝之三摩地，如“应修珍宝坛城”等，以执持珍宝显示。为显示莲花之三摩地，如“莲花”等，以“成莲花者”显示。为显示业之三摩地，如“业”等，以“成业之心”显示。此后，为显示共同坛城并显示三摩地，如“一切佛”等，以“与一切佛平等”显示，是第六智慧之自性。此后，为显示应修习该三摩地之处，如“于极寂静处”等显示，极寂静处即尸林，是空行母之寂静处；山是因有毒蛇而寂静；水洲是因有鳄鱼而寂静；森林边缘是因无虎熊之怖畏而不临近，如是之处修习三摩地，瑜伽士即可获得如所愿之成就。为显示修习多久才能获得的量，如“瑜伽士于六月内，修习则得成就”等显示，即以真实之三摩地和具足之瑜伽士于六个月内修习，则必定成就如所愿。此后，为显示处于瑜伽之时，应作内火供，如“象肉等”等显示，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）中生出一个白色梵天瓶，如鸡蛋一般。其下，从རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）中生出一个三角形的火坛城。其下，从ཡཾ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）中生出一个弓形的蓝色风坛城，以四个旗帜为标志。然后，于梵天瓶内观想象肉、马肉、鹏肉、狗肉和鸟肉这五种肉。其上，观想大便、小便、红莲花、雄黄和菩提心这五种。其上，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）中观想五个月亮坛城。其上是ༀ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：唵）和ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字），以及ཧཱུྃ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、སྭ་（藏文，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思： स्वाहा， स्वाहा）和ཧ་（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：诃）等。于地的方向观想。