Chinese
口诀心滴释·日光。南喀坚赞。 口诀心滴释·日光。南喀坚赞。 嗡 班 德 夏 哲 达 滴 嘎 迪 嘎 恰 阿 阿 阿 达 冈 惹 斯弥 纳 玛 毕 哈 惹 迪 斯玛。 名为口诀心滴释·日光之论著。 स्वास्तिसिद्धि （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 普遍法界无边际，全知全见；一切道妙乘义显，普贤如来；五部佛及诸佛子，金刚密主等；无别密意传承师，我皆顶礼。 通达无上乘精义，自解脱智持明佛子；米拉日巴传承等，人非人传承等；持明智慧传承师，我皆顶礼。 无上密咒之密意，所有一切无遗余；耳传次第善传授；证悟精要真实义；耳传上师永不断，我皆顶礼。 佛陀教法雪山顶，密乘至高声压小乘；慈悲摄受具信众，引导解脱道者，我皆顶礼。 本初法性离方隅，坛城广大；所知皆明皓光网庄严；无别诸佛之密意，清凉光芒四射；具相持月智者前，我皆敬礼。 幻化网续如海深，此义精要如意宝；大导师佛密取之，具信依次于胜幢；顶礼以三智慧祈请，此义精要愿望永不断。 为求甚深义利之少数人，愿此义精要如愿成就而书写。 此处乃一切乘之顶巅，一切续之王，一切教言之总主，一切口诀之根本，比秘密教言更秘密，极秘密无上，秘密咒金刚乘，示现心与智慧自显之续，乃从心幻化网百千品中取出之义之精要。阿阇黎佛密所造之幻化总断心滴，此有三总义：讲闻如何行之方式，以及所讲之内容。
English
Oral Instruction Heart Drop Explanation - Sunlight. Namkha Gyaltsen. Oral Instruction Heart Drop Explanation - Sunlight. Namkha Gyaltsen. Oṃ Pa De Sha Chitta Ti Ka Ṭīkākhyā Tāṃ Ra Smi Nā Ma Bi Ha Ra Ti Sma. This is the treatise called Oral Instruction Heart Drop Explanation - Sunlight. Svasti Siddhi! All-pervading Dharmadhatu, without limit, all-knowing and all-seeing; All paths, supreme vehicle, meaning revealed, Samantabhadra; Regent, Victorious Ones, Five Vidyadharas, Secret Lord, etc.; Homage to the lineages of realization with undifferentiated intention. Having mastered the supreme, unsurpassed vehicle's meaning, Spontaneous liberation of awareness, sons of the Victorious Ones, Vidyadharas; Mila's lineage and the two non-humans, etc.; Homage to the Vidyadharas who transmit awareness. All the meaning of the unsurpassed Secret Mantra, Completely without exception; From ear to ear, gradually and excellently transmitted; Having realized the meaning of the essential ultimate truth; Homage to the unbroken lineage of individuals of the ear-whispered lineage. At the peak where the Buddha's teachings are obscured by snow mountains, The supreme secret vehicle subdues the inferior vehicles with a roar; Having compassionately protected the faithful assembly, And placed them on the path of maturation and liberation, to that one I pay homage. From the beginning, the nature of reality is free from bias, the mandala is vast; All that is knowable is clear, adorned with a white net of light; The undifferentiated intention of the Victorious Ones radiates cool rays; I pay unwavering homage to the one who holds the hare in the moon, the one with qualities. In the vast ocean of the tantra class of the net of illusion, These essential meanings are like wish-fulfilling jewels; The great guide, Buddha Secret, takes them; The faithful ones, in turn, at the top of the victory banner; Having hoisted them and prayed with the three wisdoms, May this essential meaning, the desired wish, never cease. For some who are parched for the sake of a spiritual friend, May this essential meaning arise as desired, I write this. Here, at the very pinnacle of all vehicles, the king of all tantras, the general lord of all scriptures, the root of all oral instructions, more secret than the secret precepts, the most secret and unsurpassed, the Secret Mantra Vajrayana, the tantra that shows mind and wisdom as self-arising, is extracted the essence of the meaning from the hundred thousand chapters of the Heart Net of Illusion. This Heart Drop, the General Cutter of Illusion, composed by the master Buddha Secret, has three general topics: How to teach and listen, and what to teach.
Chinese
是为作讲闻之正法分类。讲闻究竟之理由有三。第一有二：讲者上师之特征，闻者弟子之特征。第一上师之特征是：能诠释所诠释之义之自性密意心之真如，能诠释之语之根本释论口诀等词义；精通生圆三义，具足三密藏；圆满获得利益深刻之三灌顶；能守护不滥用秘密真言；不迷惑于为了完全了解续义所应知的十种事物；不迷惑于坛城和灌顶事业次第，以及事业寂猛等事业之聚的修持方法；具有经验之暖相。如道次第中说：导师具藏如河满，守护具续及业精，口诀具暖持八支，瑜伽士具边当敬依。反之则是恶劣之特征，故应舍弃。此外，讲经之方式和利益等应另行了解。第二，听者弟子之特征是：必须远离四种器之过失。何为四种？器皿无信心如口朝下，无忆持如底漏，无友伴精进如侧翻，无慈悲誓言如有毒，远离此四种过失，且需心平气和、知礼仪、善思、心坚、慷慨大方。如根本续中说：具器当示以善良品性，身与受用当施与。第二，讲闻所作之正法分类有三：为了知晓口诀之入门而确定正法，为了不错解意义而指示讲述之方法，以及所讲正法之真实内容。其中，第一，总的来说，确定正法有很多种说法，但可分为证悟法和经教法两种。经教法又可分为经藏和续部两种。续部又可分为外内两种。内又分三种，此处为摩诃瑜伽。其中，有如来所说之续，以及依于此之口诀两种，此处为口诀。为了不错解续之意义，
English
This is the classification of the Dharma for teaching and listening. There are three reasons for perfecting teaching and listening. The first has two aspects: the characteristics of the teacher who teaches, and the characteristics of the student who listens. The first, the characteristics of the teacher, are: being able to explain the true nature of the mind, the secret essence of the meaning to be expressed, and being able to explain the meaning of words, including the root texts, commentaries, and oral instructions; being proficient in the three meanings of generation, completion, and perfection, and possessing the three secret treasuries; having fully received the three profound empowerments of benefit and power; being able to protect and not misuse secret mantras; not being confused about the ten things that should be known in order to fully understand the meaning of the tantra; not being confused about the order of mandalas and empowerment activities, and the methods of accomplishing the assemblies of activities such as peaceful and wrathful activities; and possessing the warmth of experience. As it is said in the Stages of the Path: 'The teacher is like a river full of treasures, skilled in guarding the tantra and activities, possessing the warmth of oral instructions and holding the eight branches, the yogi who possesses the ultimate should be greatly relied upon.' The opposite of this is the characteristic of evil, so it should be abandoned. Furthermore, the methods and benefits of teaching the Dharma should be understood separately. Second, the characteristics of the listening student are: one must be free from the four faults of a vessel. What are the four? The vessel without faith is like a mouth facing down, without memory like a leaking bottom, without diligent companions like a tilted side, without compassion and commitment like being poisonous, free from these four faults, and one must be patient, know etiquette, think well, be steadfast, and be generous. As it is said in the Root Tantra: 'The vessel should be shown with good qualities, body and enjoyment should be given.' Second, the classification of the Dharma that is taught and listened to has three aspects: identifying the sacred Dharma in order to know the entrance to the oral instructions, indicating the method of explanation in order to understand the meaning without error, and the actual content of the text to be explained. Among these, first, in general, there are many ways to identify the Dharma, but it can be divided into two types: the Dharma of realization and the Dharma of scripture. The Dharma of scripture can be divided into the Sutra Pitaka and the Tantra Pitaka. The Tantra Pitaka can be divided into outer and inner. The inner is divided into three, here it is Mahayoga. Among these, there are the tantras spoken by the Sugata, and the oral instructions based on them, here it is the oral instructions. In order to understand the meaning of the tantra without error,
Chinese
在口诀和学习并修持的口诀这二者中，这是不错乱地领悟续部意义的口诀。它有开篇、章节、注释三部分。这是所谓的“总决”，是幻化总体的开篇口诀。第二，为了不错乱地了解意义，阐述教言的方法。一切教言都以五种圆满来阐述。一切教法或口诀都以五种算数开头来阐述。因为这是口诀，所以要以五种算数开头来阐述。如至尊上师所说：“为了让少闻的新学者生起信心，从头开始摧毁口诀的总义算数。”因此，为了使来源可靠并令人信服，由哪位导师所作，为了使不违背佛语并建立宗派的根本，从哪个续部中摘录以及属于哪个方面，为了使教法有确定的名称并了解意义的要点，取了什么名称，为了使著作有意义，为了什么目的而作，为了了解并理解，在开头和结尾指示意义和时间，共有五点。第一点是，一般来说，著作的衡量标准是：最好的是见到法性真谛的意义，中等的是见到本尊神的容颜并获得授记，最差的是通晓佛语的意图，区分宗派的差别，精通词句和意义，并能区分细节的人所作。如《圆满大光明》中所说：“现量证悟法性是最好，获得上师本尊空行母的授记是中等，精通宗派佛语词句，能区分细节是最低。”因此，这部著作的作者大学者桑结桑哇具有三种著作的标准。由于过去长期修习的强大力量，他证悟并理解了一切法平等性的实相。亲见本尊金刚界坛城的容颜，显现能辨别显现的禅定。词语自在天女妙音天女进入他的舌头。文殊进入智慧。观世音进入慈悲。金刚手进入力量。特别是，他毫不分离地见到这部续部的导师金刚萨埵的容颜。因果的
English
Among the oral instructions and the oral instructions for learning and practicing, this is the oral instruction for realizing the meaning of the tantra without error. It has three parts: introduction, chapters, and commentary. This is the so-called "general cutting," which is the oral instruction for the general introduction to illusion. Second, to show the method of explanation to know the meaning without error. All teachings are explained with five perfections. All teachings or oral instructions are explained with five numerical headings. Since this is an oral instruction, it should be explained with five numerical headings. As the supreme guru said, "In order to generate faith in the unlearned novice, destroy the general meaning of the oral instruction from the beginning." Therefore, in order to make the source reliable and credible, by which teacher it was made, in order to not contradict the Buddha's words and establish the root of the doctrine, from which tantra it was extracted and to which aspect it belongs, in order to have a definite name for the teaching and to understand the main points of the meaning, what name was given, in order to make the writing meaningful, for what purpose it was made, and in order to know and understand, to indicate the meaning and time in the beginning and the end, there are five points. The first point is that, in general, the standard for composing a treatise is: the best is to see the meaning of the truth of reality, the intermediate is to see the face of the deity and receive prophecy, and the worst is to be able to explain the intention of the Buddha's words, distinguish the differences between the vehicles, be proficient in words and meaning, and be able to distinguish details. As it is said in the Ornament of Dzogchen, "The best is to directly realize reality. The intermediate is to receive the prophecy of the guru, deity, and dakini. The lowest is to be proficient in the words of the doctrine and be able to distinguish details." Therefore, the author of this text, the great scholar Sangye Sangwa, possesses the three standards of composition. Due to the power of long-term practice in the past, he realized and understood the reality of the equality of all phenomena. He directly saw the face of the mandala of Vajradhatu, the deity of the yidam, and manifested the samadhi that distinguishes appearances. The goddess of speech, Saraswati, entered his tongue. Manjushri entered wisdom. Avalokiteshvara entered compassion. Vajrapani entered power. In particular, he saw the face of Vajrasattva, the teacher of this tantra, without separation. The cause and effect of