English
The symbolic meaning of cutting off and continuing as one. It is shown from within those spoken of in the symbolic word tantra, the hundred thousand verses. For the sake of those who possess the essence of the heart, like a wish-fulfilling jewel that produces all that is needed, for the benefit of those in this life and the future who possess the eye of wisdom, who have the karmic fortune to enter the gate of Maha. Without omission, perfectly, without contradicting the words of the Victorious Ones, the oral instructions of the Gurus, and the three valid cognitions of direct perception, inference, and scriptural authority that are realized through one's own experience. In order to refute those who are fair-minded and those who are foolish. Tantra confused, teachings distorted, oral instructions hidden. Here, those with confused tantra are organized, those with distorted teachings are corrected, and those with hidden oral instructions are revealed and recognized. In order to briefly summarize the extensively explained words and meanings without reversing them, so that they can be easily realized. Just as noble people do not deviate from their vows no matter what they do. The teacher Buddha Secret also said: "Clearly extract the mind's intention without mixing words and meanings, and then explain this treatise to others." Thus, he made a vow. Among these, there are those related to the vow of humility, those related to the necessity and explanation of the vow, those related to the brief indication of the vow, and those related to the manner of making the vow. Here, it should be known that it is related to the three: brief indication, manner of making, and necessity. In general, just as taking a drop of water from the outer great ocean also possesses the characteristics of water. From within the Mind Tantra, the Magical Net, the Secret Essence, which is like an ocean of tantras that show mind and wisdom as self-appearing, the teacher Buddha Secret, with the wisdom of acquisition, has well gathered the meanings of those tantric meanings, and thus when composing this treatise, the Heart Drop, the meaning of the tantras is gathered and nothing is incomplete. Just as the body of a fearless lion cannot be invaded by other wild animals, and conversely can subdue them and is free from harm. In terms of words and meanings, it is free from the three: addition, subtraction, and non-indication, and is free from the faults of contradicting the three valid cognitions. It is free from the fear of others' doubts taking shape, and conversely can pres
Chinese
那巴哦。如是之心与智慧，于自显现中示现之意续，幻化网秘密藏之义精要心滴，若分之，则为下文所说之三者。何为三者？乃是，基之自性显现，果之善逝显现，所化之道的显现。依此三者之体性，而以能诠之语续，基道果三者之差别，纵使广说其体相，然基与道二者，以所知与能知而相关联；道与果二者，以所获与能获而相关联；基与果二者，以体性自性一体而相关联。是故，就意义而言，基道果三者体性一也。若问，一者何以生三？答曰：以基为三真谛无别之体性而为一，然三显现之体性各异，何缘致此？乃因不识自面，心识为错乱之境显现所摄持，执着诸法为各别，为从此习气中解脱，就安住之分而言为基，就证悟之分而言为道，就究竟圆满之分而言为果，如是显现为三。如上所说之三显现，乃由错乱显现之缘而分，故以是理，就安住之分而言为基，就未识自面之分而言为错乱，就从中解脱之分而言为道，就究竟圆满之分而言为果之显现，如是分为四者而宣说者，乃是诸圆满正等觉佛所说之经续，以及诸贤哲成就者之上师所著之理智窍诀论典中皆有明说。广说正文分二：一、略示四显现；二、广说。如是，经续与窍诀中，纵使将显现分为四支而宣说，然就意义而言无有差别，故名金刚乘。为令所化众生了知，以作用或必要无杂染之方式，广为分别宣说四种显现之义，如下所示：是为四显现。总说三续之义，以问答方式而宣说，分二：一、安立意义；二、以问答之方式而究竟决断。所谓意义，即是名为基之自性显现之续。所谓基，即是诸法之本初
English
Napa o. Such mind and wisdom, showing in self-manifestation, the heart essence of the tantra of the heart, the Magical Net Secret Essence, if divided, are the three mentioned below. What are the three? They are: the manifestation of the nature of the ground, the manifestation of the fruit, the Sugata, and the manifestation of the path for those to be trained. Based on the essence of these three, even if the division of the three, ground, path, and fruit, is extensively explained through the expressive word lineage, the ground and the path are related as knowable and knowing, the path and the fruit are related as obtainable and obtaining, and the ground and the fruit are related as being of the same essence and nature. Therefore, in meaning, the three, ground, path, and fruit, are of the same essence. If asked, what is the reason for one becoming three? The answer is: the ground is one in essence as the indivisible three truths, but the essence of the three manifestations is different. What causes this? It is because one does not recognize one's own face, and the mind is held by the appearance of the confused realm, grasping phenomena as separate. To be liberated from that very habit, from the perspective of abiding, it is the ground; from the perspective of realization, it is the path; and from the perspective of ultimate perfection, it appears as the fruit, and thus as three. The three manifestations mentioned above are divided by the cause of confused appearance, therefore, based on that reason, from the perspective of abiding, it is the ground; from the perspective of not recognizing one's own face, it is confusion; from the perspective of being liberated from it, it is the path; and from the perspective of ultimate perfection, it is the manifestation of the fruit. Such division into four is explained in the tantras and agamas spoken by the Buddhas, the perfectly enlightened ones, and clearly explained in all the treatises of logical instructions by the wise and accomplished masters. The extensive explanation of the text has two parts: first, a brief presentation of the four manifestations; second, an extensive explanation. Thus, even if the manifestations are divided into four branches in the tantras and instructions, in meaning they are inseparable, hence it is called the Vajrayana. To enable trainees to understand, the meaning of the four manifestations is extensively divided and explained in a way that the activities or necessities are not mixed, as follows: These are the four manifestations. The general meaning of the three tantras is explained with questions and answers, in two parts: first, establishing the meaning; second, completely deciding the limits through questions and answers. The meaning is the tantra called the manifestation of the nature of the ground. The ground is the original state of all phenomena.
Chinese
基础：自性无有改造和造作。显现是自明觉的能量不间断地显现。那也根据情况被称为“续”，因为凡是具备所需且具有关联的，即为续。那是什么样的呢？在基础中，具备了了知所知一切的需要，基础和道二者关联为所知和能知，基础和果二者关联为本体自性一。所化众生道的显现之续是：对于在相续中生起或能够生起共同和殊胜五种觉悟心者，是所化众生。进入并修行者，是道。教法与心意相符地显现者，是显现。那也根据情况被称为“续”。在道上，修行具备功德的需要，道和基础二者关联为所知和能知，道和果二者关联为所证和能证。果是善逝的显现：凡是成熟者是果，成熟故为善逝，证悟的觉性自显为身和智慧。那也根据情况被称为“续”，因为果具备了所证一切的需要，果和基础二者关联为自性一体，果和道二者关联为所证和能证，因此是续。错觉迷乱的显现是：从境和有境二者无别中颠倒，执着为二，因此是错觉。将非彼执为彼，因此是迷乱。由业和错觉在心识前显现。由于那没有关联和需要，因此迷乱的显现是显现，但不是续。第二，辩驳和回答是：如果自明觉在一切时处能量不间断地显现是基础自性的显现，那么是证悟后显现，还是未证悟时显现？如果是前者，那么就成了不是基础自性的显现，因为必须是证悟后才显现。如果是后者，那么一切众生都成了自然解脱，因为在未证悟时，觉性能量无间断地生起。如果这样说，觉性能量无间断地生起是基础自性的显现，但在未证悟众生之时，显现为各种错觉，而在证悟之时，显现为智慧，因此没有矛盾。如果教法与心意相符地显现是所化众生道的显现，那么修持它能够获得密咒的果，还是不能获得？
English
The basis: its nature is free from modification and fabrication. Appearance is the unceasing manifestation of self-cognizant energy. That is also called "continuum" according to circumstances, because whatever possesses the necessary qualities and is connected is a continuum. How is that? In the basis, there is the complete necessity of knowing all knowable things, and the basis and the path are connected as the knowable and the knower. The basis and the result are connected as being of one essence. The continuum of the appearance of the path for those to be trained is: one who has generated or can generate the five common and supreme awakenings in their continuum is one to be trained. That which enters and is practiced is the path. That which appears in accordance with the mind is the appearance. That is also called "continuum" according to circumstances. On the path, practice possesses the necessity of qualities, and the path and the basis are connected as the knowable and the knower. The path and the result are connected as what is to be attained and what attains. The result is the appearance of the Sugata: whatever is ripened is the result; because it is matured, it is the Sugata; the awareness of realization self-appears as body and wisdom. That is also called "continuum" according to circumstances, because the result possesses the necessity of all that is to be attained, and the result and the basis are connected as being of one essence, and the result and the path are connected as what is to be attained and what attains, therefore it is a continuum. The appearance of mistaken delusion is: deviating from the non-duality of object and subject, clinging to duality, therefore it is mistaken thought. Taking what is not that as that, therefore it is delusion. It appears to the mind through karma and mistaken thought. Since that has no connection or necessity, the appearance of delusion is an appearance, but it is not a continuum. Second, the debate and answer is: if the self-cognizance appearing unceasingly in all times and places is the appearance of the basis's nature, then does it appear after realization or does it appear without realization? If the former, then it follows that it is not the appearance of the basis's nature, because it must appear after realization. If the latter, then all sentient beings would be naturally liberated, because the energy of awareness arises uninterruptedly at the time of non-realization. If you say that, the unceasing arising of the energy of awareness is the appearance of the basis's nature, but at the time of non-realized sentient beings, it appears as various delusions, and at the time of realization, it appears as wisdom, therefore there is no contradiction. If the appearance of the teachings in accordance with the mind is the appearance of the path for those to be trained, then by practicing it, will one attain the result of Secret Mantra or not?
Chinese
如果不能获得，那么修持道就会变得毫无意义。如果承认，那么在第十三品中说：通过闻思修的瑜伽，自生自然任运成就。这样说得很清楚。如果获得，那么外道断常也能获得。如果承认，那么在《道次第》中说：对于断常二者心怀执着，就会偏离意义的精髓。这样说得很清楚。如果有人问：显现与心意相符的教法是道之显现，修持它就能真正获得密咒的果位。有些人通过传承获得，因此从过失中解脱。证悟的觉性自显为本尊和智慧的坛城，这就是果位善逝的显现。最终，道是任运成就的持明者，是有法，是究竟的果位。在《道次第》中说：从显现字轮开始。因为这样说的缘故。如果承认是道，那么就很清楚了。如果有人问：任运成就的持明者具有习气的垢染，并且证悟的觉性是究竟的，一个显现为本尊和智慧，这就是果位的显现。通过这样做，就能从过失中解脱。如果从二无中返回，并且显现为二，这就是错觉的显现。如果承认众生具有两种识流，那么在《幻化之镜》中说：众生不具有两种识流。这样说得很清楚。如果有人问：业和邪分别念突然显现的是错觉，即使显现为错觉时，也未曾离开根本。因为显现为错觉的显现本身并未成立为所知的事物，所以众生不会具有两种识流。通过这样做，就能从过失中解脱。还有，四种显现是一还是异呢？四种显现未曾离开善逝的精华，因此是一，而自相的差别是：根本是不证悟也不迷惑；迷惑是不证悟而迷惑；道是证悟而迷惑；果位是证悟而不迷惑。因此，本体是一，而差别显现为四，数量是确定的，多了则过，少了则不足。次第也如上所说的那样确定。第二，将四种显现分开来详细解释，有四种：根本自性的显现，邪分别念错觉的显现，所化众生道的显现，以及果位善逝的