Chinese
《幻化网道次第略释·甘露滴》 坚固金刚著。 《幻化网道次第略释·甘露滴》 坚固金刚著。 《幻化网道次第略释·甘露滴》 现存。 原始怙主秘密主金刚持， 无别上师桑结桑瓦前， 以三门大恭敬顶礼， 将著幻化小道之释文。 于此，十八大续部之基或心要，吉祥幻化网，心与智慧自显之成佛大秘密，诸法之精髓，三身无离之真如，具缘者，于此生 निश्चित （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）基道果无别而决定，欲现证菩提者，为使本初诸法清净平等大性现前，当入于此所修之道次第。 亦即初善、中善、后善之三部分。初善有三：标名、礼敬、立誓。 第一，有正义、分别、本尊观、决定义四者。所谓决定义，即为欲现证幻化网之果位，对道次第之决定解说，以简短词句汇集续部之意趣，故名“小”或“略”，如以微小努力成就大利益者，称之为口诀。 第二，以息灭之事业，使五毒显现为五智，故降伏烦恼之魔；以增益之事业，使五蕴显现为五部，故降伏蕴之魔；以怀爱之事业，使界与烦恼风清净，故无生灭而降伏死主之魔；以诛灭之事业，使显有清净平等显现，故降伏天子之魔，是为降伏。如金刚事业仪轨云：“不舍四魔以智慧力降伏。” 具有二十五果法，故名具足。如事业仪轨云：“具足五身等一切功德。”远离有无、显空等之偏颇，故名超胜。如彼经云：“自之体性不可示。”体性非造作，自性不可分，相状生灭
English
The Drop of Nectar, a Concise Commentary on the Explanation of the Path of the Magical Net. Written by Gyurme Dorje. The Drop of Nectar, a Concise Commentary on the Explanation of the Path of the Magical Net. Written by Gyurme Dorje. The Drop of Nectar, a Concise Commentary on the Explanation of the Path of the Magical Net, is present herein. To the primordial protector, the secret lord Vajradhara, To the inseparable teacher, Sangye Sangwa, With great reverence in the three doors, I prostrate, And will write a commentary on the concise path of magical manifestation. Here, the basis or essence of the eighteen great tantras, the glorious Magical Net, the great secret of the self-manifestation of mind and wisdom as enlightenment, the essence of all dharmas, the indivisible suchness of the three kayas, for those who are fortunate and निश्चित （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）certain that the ground, path, and fruit are inseparable, and who desire to manifest enlightenment in this life, in order to manifest the great equality of all dharmas from the beginning, one should enter into this arrangement of the path to be practiced. That is, the three sections of initially virtuous, intermediately virtuous, and ultimately virtuous. The initial section has three parts: stating the title, paying homage, and making a commitment. The first is: literal meaning, conceptual aggregates, deity contemplation, and definitive meaning. The definitive meaning is the explanation of the path to be निश्चित （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）certainly accomplished in order to manifest the state of the Magical Net, which is a concise collection of the meaning of the tantras in a few words, hence it is called "concise" or "brief," like a secret instruction for accomplishing great benefit with little effort. The second is: by the activity of pacification, the five poisons arise as the five wisdoms, thus subduing the demon of afflictions; by the activity of increase, the five aggregates arise as the five families, thus subduing the demon of the aggregates; by the activity of power, the elements and afflicted winds are purified, thus without birth and death, subduing the demon of the Lord of Death; by the activity of wrath, appearance and existence arise as pure equality, thus subduing the demon of the gods, hence it is subdued. As the Vajra Activity Sequence says: "Without abandoning the four demons, subdue them with the confidence of awareness." Because it possesses twenty-five fruit dharmas, it is called possessing. As the Activity Sequence says: "Possessing all great qualities such as the five kayas." Because it is free from the extremes of existence and non-existence, appearance and emptiness, it is called transcendent. As it says in that very text: "One's own nature cannot be shown." The nature is unconditioned, the essence is indivisible, the characteristics are birth and death.
Chinese
因为不经历变化，具有金刚的七种法，所以是金刚。如《心滴》中所说：“其本身是无二无别的，不会毁灭。” 也就是说，对于离于思虑言说的殊胜心性，即吉祥金刚萨埵，我以无有自他的状态顶礼。第三，究竟的意义是界与智慧无二无别。智慧的本尊是幻化母，方便的本尊是变化者，为了如实地阐释这两者无二无别的网络之意义，如至上心髓续部所说，这个甚深之法，应该对谁宣说呢？应该对具有良好业和愿力的殊胜福分，根器敏锐，并且进入此殊胜乘时，五门无过，具有法器的弟子宣说。由谁宣说呢？由至尊上师宣说。如何宣说呢？宣说被能取和所取所包含的器情五境等，本来就是天尊的自性，如果能够通达其意义，并且修持到究竟，为了在此生获得佛的果位，我将宣说具有因是了知，缘是进入，果是究竟这三种特征的佛陀密意。如此等等。中间的善有二，第一，基、道、果三者的概括性指示是：通达一切法以四种方式本来就是佛，从而进入修持的特征，即生圆双运的陀罗尼是：通过习惯于成熟四种持明果位的因和缘，无论转变成何种特殊能力，都是为了显现善逝诸佛的种姓，将经文意义的支分作为详细阐述的基础。第二，详细阐述也分为三个部分。第一，基的概括性指示是：为了修持获得殊胜成就之果位的瑜伽，宣说作为因的了知之特征的见解。第二，详细阐述分为两个部分。第一，指示所量之轮回法是：对于各个有情众生的五根和境，即色、声、香、味、触等显现为境的一切，都是由心的习气所致，境和根的显现并非独立于心性之外而存在。为什么呢？因为解脱和迷惑的基础就是阿赖耶识。内外之境和意识的对境，无碍地显现为轮回和涅槃的各种现象。
English
Because it does not undergo change and possesses the seven dharmas of the vajra, it is called Vajra. As it says in the 'Heart Drop': "It itself is non-dual and indestructible." That is to say, to the supreme nature of mind, which is beyond thought and expression, the glorious Vajrasattva, I prostrate in a state of non-separation of self and other. Third, the ultimate meaning is that the realm and wisdom are non-dual. The wisdom deity is the illusory mother, and the skillful means deity is the transformer. In order to explain the meaning of the net of these two being non-dual as it is, as stated in the supreme heart essence tantra, this profound dharma, to whom should it be explained? It should be explained to the disciple who possesses the supreme fortune of good karma and aspirations, who has sharp faculties, and who, when entering this supreme vehicle, is free from the five faults and possesses the vessel. By whom should it be explained? By the venerable protector, the lama. How should it be explained? By explaining that the five objects of the environment and beings, etc., which are included in the grasped and the grasper, are inherently the nature of deities. If one can understand its meaning and practice it to the end, in order to attain the state of Buddhahood in this life, I shall speak of the secret intention of the Buddha, which has the three characteristics of cause being knowledge, condition being entry, and result being completion. So on and so forth. The intermediate virtue has two parts. First, the general indication of the three, ground, path, and fruit, is: Understanding that all dharmas are inherently Buddha in the manner of the four realizations, the characteristic of entering into practice, which is the dharani that is joined in the union of generation and completion, is: By becoming accustomed to the cause and condition that ripen the four vidyadharas of the fruit, whatever becomes a special power, is for the purpose of manifesting the lineage of the Sugatas. The branches of the meaning of the scripture are placed as the basis for the emergence of detailed explanations. Second, the detailed explanation is also divided into three parts. First, the general indication of the ground is: For the yoga of practicing to attain the fruit of supreme accomplishment, the view that explains the characteristic of knowledge as the cause is explained. Second, the detailed explanation is divided into two parts. First, the indication of the measurable samsaric dharmas is: For each sentient being's five senses and objects, such as form, sound, smell, taste, touch, etc., all that appears as objects is due to the imprints of the mind. The appearance of objects and senses does not exist independently from the nature of mind. Why? Because the basis of liberation and delusion is the alaya consciousness itself. The objects of the external and internal senses and consciousness appear unceasingly as various phenomena of samsara and nirvana.
Chinese
可以用理性的方式来确定。道次第中说：确定的衡量对象是，轮回和寂灭的，自己的特征是不想要的。因此，由于内心的执着，外在不存在的却显现为存在。依赖于执着和见解。如是说。第二，衡量对象自身的体性有两种，第一是简略的指示：对于初学者来说，作为观察的基础，可以作为寻找见解的方法，然后显示开始寻找时，见解有发展过程，最后完成时，必须要做的是见解自身的体性，这三个是最初寻找见解的时候。第二，详细解释分为三部分：寻找见解的方法，发展过程，完成。第一部分有两种：指示通过听闻和思所生来证悟见解的方法，以及通过理性来确定。第一部分有两种：第一是总的指示：因为自己具有各自证悟的智慧之因，所以凭借具有精通甚深续部的听闻智慧的殊胜能力，依靠将词作为对象，区分优缺点，从而了解意义之因后进行修习，或者在通过思所生的智慧来证悟见解的时候，也要像《秘密藏》和《道次第》等论典中著名的五种理、先前存在的五种事物、后续的表达方式等续部中出现的内容一样，对于词语，也要珍视用不一致和一致的理性来确定。第二，详细解释分为五个部分：第一，确定通过什么途径来寻找的原因和条件：用理性来寻找时，必须具备原因和条件。因此，将法自身和共同的特征作为对象，这是所缘缘。上师善知识介绍五种事物等，这是增上缘。介绍见解的次第，这是等无间缘。智慧敏锐，并且因为想要进入密咒而具有信心和喜悦，这是自性的利根。以及具有通过修习下乘而产生的良好习气的相续，这是修习的利根，是俱生缘。以甚深智慧，从诸法无自性的状态中，无碍地照见一切的殊胜之眼，即是自证智。从原始以来，证悟法界和智慧二者无别的智慧之，五种能力。境
English
It can be determined by reason. The Lamrim states: The object to be measured is definitely, Samsara and Nirvana, One's own characteristics are not desired. Therefore, due to inner clinging, What is non-existent outwardly appears to exist. Relying on clinging and views. So it is said. Second, there are two aspects to the nature of the object to be measured itself. The first is a brief indication: For beginners, as a basis for examination, it can be used as a method for seeking views, and then it shows that when one begins to seek, the view has a process of development, and when it is finally completed, what must be done is the nature of the view itself. These three are when one initially seeks the view. Second, the detailed explanation is divided into three parts: the method of seeking the view, the process of development, and the completion. The first part has two aspects: indicating the method of realizing the view through hearing and contemplation, and determining through reason. The first part has two aspects: the first is the general indication: because one possesses the cause of wisdom to realize individually, therefore, relying on the superior ability of hearing wisdom that is proficient in the profound tantras, relying on taking words as objects, distinguishing advantages and disadvantages, thereby understanding the cause of meaning and practicing, or when realizing the view through the wisdom of contemplation, one should also, like the five reasons famous in treatises such as the Guhyagarbha and the Lamrim, the five previously existing things, the subsequent expressions, etc., which appear in the tantras, for words, one should also cherish determining with inconsistent and consistent reason. Second, the detailed explanation is divided into five parts: First, identifying the causes and conditions through which one seeks: When seeking with reason, one must have causes and conditions. Therefore, taking the Dharma itself and common characteristics as objects, this is the objective condition. The Guru and spiritual friend introduce the five things, etc., this is the adhipati condition. Introducing the stages of the view, this is the immediate condition. Intelligence is sharp, and because one wants to enter the secret mantra, one has faith and joy, this is the sharp faculty of nature. And having a continuum of good habits generated through practicing the lower vehicle, this is the sharp faculty of practice, it is the co-existent condition. With profound wisdom, the supreme eye that sees all phenomena without obstruction from the state of no self-nature, is the self-cognizant wisdom itself. From the beginning, the wisdom that realizes the Dharmadhatu and wisdom as non-dual, the five abilities of wisdom. Object