Chinese
由精通不可思议之乘的论题辨析且善于复述，词义上没有错误和遗漏，具备上中下三种品级的论师所著。或者说，至少需要精通五明。因此，这位论师成为了印度四河地区所有班智达中的佼佼者，并与五百眷属一同毫无遗留地逝去，与五台山的圣者文殊菩萨一同安住。第二，为了不违背佛语，并确立乘的宗义，是从何处收集续部，又属于哪个部类呢？此论中说：“幻化网金刚萨埵，秘密藏续等之中。”因此，是从《幻化网》百万品中收集而来，属于玛哈瑜伽部。第三，是如何命名的呢？一般来说，命名有五种方式：以处所命名、以请问者命名、以比喻命名、以类别命名、以意义命名。这里，“心滴”这个名称，是以意义本身的性质来命名的。名称的意义详细解释将在后面的论释中说明。第四，是为了哪个人的目的而著的呢？此论中说：“具缘者”，是为了真实的眷属和未来具有法眼、能够进入密咒玛哈瑜伽之门，并具备业和福分的人们而著的。第五，开头和结尾所显示的意义和时间是：开头的意义要了解为论的意义和结尾的意义这三者。论的意义又分为：基自然之显现、错觉迷乱、所化之道、果位善逝之显现这四个章节。在所化之道显现中，总体上，诸乘是以所化之显现来区分的；具体上，是认定殊胜玛哈瑜伽之乘的方式。其中，上等是标明名称，中等是进行区分，下等是精炼精华这三种。中等的区分又分为：首先，是需要了解的五种对境；其次，是修持共同和殊胜的意义；最后，是将具备暖相、证相和验相之果位的见道相结合的方式。殊胜密咒之道又分为：方便道和解脱道。解脱道又分为：道之主要部分和助缘。助缘又分为见、行、坛城、灌顶或事业的次第，以及念诵、手印和供养。
English
Authored by a master who is skilled in distinguishing and repeating the topics of the inconceivable vehicle, without errors or omissions in the meaning of the words, and possessing the three levels of composition: superior, intermediate, and inferior. Alternatively, it is also said that at least someone who is proficient in the five sciences is required. Therefore, this master became the best among all the panditas of the four rivers of India, and passed away without any remains, together with five hundred attendants, and dwells together with the noble Manjushri on Mount Wutai. Second, in order not to contradict the Buddha's words and to establish the tenets of the vehicle, from where was the tantra collected, and to which category does it belong? In this text, it says: "From the Magical Net of Vajrasattva, and from the Secret Essence Tantras." Therefore, it was collected from the hundred thousand chapters of the Magical Net, and belongs to the Mahayoga category. Third, how was it named? Generally, there are five ways of naming: naming after a place, naming after the questioner, naming after a metaphor, naming after a category, and naming after a meaning. Here, the name "Mind Drop" is named after the nature of the meaning itself. The detailed explanation of the meaning of the name will be explained in the commentary below. Fourth, for whose purpose was it written? This text says: "The fortunate ones," it was written for the sake of the actual retinue and future individuals who have the eye of Dharma, who are able to enter the gate of Secret Mantra Mahayoga, and who possess the karma and fortune. Fifth, the meaning and time indicated in the beginning and end are: the meaning of the beginning should be understood as the meaning of the text and the meaning of the end, these three. The meaning of the text is further divided into four chapters: the appearance of the ground nature, mistaken delusion, the path of those to be tamed, and the appearance of the fruit, the Sugata. In the appearance of the path of those to be tamed, in general, the vehicles are distinguished by the appearance of those to be tamed; in particular, it is the way of identifying the supreme Mahayoga vehicle. Among them, the superior is to indicate the name, the intermediate is to distinguish, and the inferior is to refine the essence, these three. The intermediate distinction is further divided into: first, the five objects to be known; second, practicing the common and supreme meanings; and finally, the way to combine the path of seeing with the fruit that possesses the signs of heat, proof, and experience. The supreme path of Secret Mantra is further divided into: the path of means and the path of liberation. The path of liberation is further divided into: the main part of the path and the conditions. The conditions are further divided into view, conduct, mandala, empowerment, or the order of activities for accomplishing activities, mantra, mudra, and offering.
English
and ten. In terms of results, there are the four vidyādharas of uncontaminated realization as temporary results, and the ways to attain Buddhahood as the ultimate result. Therefore, this is a concise presentation summarizing the general meaning. The detailed explanation should be understood separately. The division of the main text into sections and the analysis of the meaning of the words are related to the actual content of the text to be explained below. ༈. The content of the text to be explained. In the actual part, the general meaning is presented in three aspects: the meaning of the beginning, the main text, and the conclusion. The first part has three aspects: enumeration, name, and quotation. Although there seem to be many explanations in India, they are actually meaningless, so they are not mentioned here. My guru thinks like this: there is no analysis of the meaning of words in India, it is just an arbitrary term. It is said to be like pottery and male genitalia, which have no analysis of meaning. So, the reason for mentioning it at the beginning is: the noble, perfectly complete Buddhas also went there, and the teachings, the Vinaya Pitaka, and the Tantras also flourished there. In order to make it a reliable and trustworthy source, and in order to make the translators bestow kindness on later generations, it is mentioned at the beginning. Among them, for translators, those who are proficient in both words and meaning are great revision translators; if they are only proficient in phonetics, they are phonetic translators; if they cannot translate all the sounds and only make annotations, they are annotation translators; those who have not gone to India but have invited Indian paṇḍitas to Tibet to translate are oral translators, there are four types. The translator of this treatise, Master Rema Rinchen, is a great revision translator who is proficient in both words and meaning. Indian scholars consider sounds to be of two types: arbitrary sounds and meaningful sounds. India is a holy land, which is an arbitrary term. In the language of the people of that place, or the word "དུ་" has the same meaning as the word "ལ་". In the Śabdavidyā, it is said: "དུ་" and other words are the same as "ལ་". Therefore, the name of this treatise is Cittabindu Upadeśa Nāma (藏文，梵文天城体，梵文罗马拟音，Name of the Heart Drop Instruction). Regarding Tibet, although there are two explanations, Tibet and Ü-Tsang, they are of little significance, so they are not written. In Tibetan, there are three ways to translate sounds: translating by bending, translating horizontally, and translating directly. This treatise is translated directly because it has no distortions or deviations. Citta (藏文，梵文天城体，梵文罗马拟音，Mind), Thugs kyi (藏文，梵文天城体，梵文罗马拟音，Of the Mind)
Chinese
名为“宾度明点窍诀”的翻译是这样，而且对于名称本身的意义，结合所表达的意义和所表达的词语来解释。首先，按照第一种方式，心远离一切戏论，心性自生智慧显现为轮涅一切事物的本体，但因其深奥而难以理解。它不是仅仅存在于心性之中，所以是少的。轮涅的一切法都由此而生，并且不移动，所以是聚集的。无论最终的名称如何出现，都与思维言语的境地分离，所以是不扩展的。这三者是明点的意义。像这样，仅仅证悟心性是至高的，因为没有困难，所以是容易的。如果证悟了它，因为了解实相的缘故，意义重大，所以称为窍诀。按照第二种方式，为了显示所表达的意义，从心幻化网续中，收集了心的明点。明点有三种名称：在十万品中，这里简化为四品，所以是少的。十万品的意义也解释为四种显现，这里也聚集了四种显现的意义。因为没有详细解释隐义等支分，所以是不扩展的。因此，在有十万品的续部中，仅仅修持这里的四种显现的四品就足够了，所以是容易的。如果证悟了四种显现的意义，就领会了十万品的意义，所以意义重大，因此称为窍诀。第二是顶礼：顶礼薄伽梵吉祥金刚萨埵主尊！顶礼遍知诸佛之意！顶礼宣说心要法轮者！以无二之心顶礼！顶礼是为了引出所要讲述的内容。它有五个特殊的性质。谁顶礼呢？过去时代的秘密佛陀。被谁顶礼呢？后来跟随的讲说者们。顶礼谁呢？坛城的主尊金刚萨埵，以及讲法的主尊普贤王如来，这两位。如果详细解释其意义，虽然九乘有九种降伏的方式，但如果按照玛哈来解释，降伏是指事业的名称。五毒不舍而显现为五智，是降伏烦恼之魔。五蕴不舍而显现为五部，是降伏蕴之魔。分别念
English
The translation called "Bindu Drop Quintessence Instructions" is like this, and also for the meaning of the name itself, it is explained by combining the expressed meaning and the expressed words. Firstly, according to the first way, the mind is free from all elaborations, and the self-arisen wisdom of mind itself manifests as the basis of all samsara and nirvana, but because of its profundity, it is difficult to understand. It is not just in the mind itself, so it is little. All the dharmas of samsara and nirvana arise from it, and do not move, so it is gathered. No matter how the final name appears, it is separated from the realm of thought and speech, so it is not expanded. These three are the meaning of drop. Like this, just realizing the mind itself is supreme, because there is no difficulty, it is easy. If it is realized, because of understanding the reality, the meaning is great, so it is called quintessence instructions. According to the second way, in order to show the expressed meaning, from the Heart Magical Net Tantra, the heart's drop is collected. The drop has three names: In the hundred thousand chapters, here it is simplified to four chapters, so it is little. The meaning of the hundred thousand chapters is also explained as four appearances, and here also the meaning of the four appearances is gathered. Because the implicit meanings and other branches are not explained in detail, it is not expanded. Therefore, in the tantra with a hundred thousand chapters, it is enough to practice the four chapters of the four appearances here, so it is easy. If the meaning of the four appearances is realized, the meaning of the hundred thousand chapters is understood, so the meaning is great, therefore it is called quintessence instructions. Second is prostration: Prostration to the Bhagavan glorious Vajrasattva, the main deity! Prostration to the mind of all omniscient Buddhas! Prostration to the one who teaches the essential wheel of dharma! Prostration with non-dual mind! Prostration is to introduce what is to be said. It has five special qualities. Who prostrates? The secret Buddha in the past. Who is prostrated to? The speakers who follow later. Who is prostrated to? The main deity of the mandala, Vajrasattva, and the main teacher of the Dharma, Samantabhadra, these two. If the meaning is explained in detail, although the nine vehicles have nine ways of subduing, if explained according to Maha, subduing refers to the name of the activity. The five poisons not abandoned but appearing as the five wisdoms, is subduing the demon of afflictions. The five aggregates not abandoned but appearing as the five families, is subduing the demon of aggregates. Discriminatory thought
Chinese
未舍弃任何垢染，于本位清净，证悟无生无死之义，是为摧伏死主之魔。无需于他处寻求佛果，五蕴、十八界皆显现为胜者之坛城。不疑堕入轮回，因烦恼及其种子未舍弃而于本位清净，故远离希冀与恐惧，是为摧伏天子之魔。“具”是指功德之名，如身、语、意、功德、事业五种庄严及二十五轮等，皆自然具足于意之自明智慧中。经文断裂之处，扶正并阐释，乃是讲者的职责。 “超”是指以体性来命名，超越有无、常断之边。 “吉祥”是指伟大的名称，分为三种：基自然任运成就之吉祥，是指基平等性之实相，即法身。觉性自显之吉祥，是指证悟彼基之道究竟，即自利法身。大悲无间生起之吉祥，是指证悟彼基究竟，并以二种色身成办度化众生之事业。此三种吉祥，本体上即具足。金刚，是指本体非造作，自性不可分，体性远离生灭，功德无需寻觅，事业能摧伏他者。如是五法任运成就，且远离生灭。心，是指于未生不灭、离戏论之义，刹那亦不动的思虑。吉祥，是指于上述之义不动摇，以力量摧伏显空二边，或自发性地摧毁一切实执之习气，犹如勇士。主，是指于未证悟之有情时期，五蕴十八界之主是识，而当其显现为胜者之坛城时，识转为本位，即是金刚萨埵。或此处意为意乃幻化网，故安住于坛城之主位，是为金刚萨埵。说法之主，是指以如所有性与如量性无别的智慧，无杂、圆满地了知一切所知法，且是胜过有无或常断二边及四魔之胜者，如来。