English
Having. If there are two dharmas, which one is correct? If it exists, then the great self is false. As it says in the Lamrim: Because one of them is not true, there are no separate and distinct kinds. As it says, the essence is the same but the lineage is not mixed. It is said to be like a fire of wood. It is just a metaphor, not the reality itself. Third, there are five refutations of valid cognition: It follows that the basis has different good and bad qualities, the result, the self-born wisdom, will not be the same, the benefits will be done in turns, and there will be coming and not coming when inviting deities. The first is: Is the intention of the Buddhas, who have manifested the meaning of the basis, the state of reality, the same or not? If it is the same, then it contradicts the assertion that the intention lineages are different. If it is not the same, then what is the intention? Even if it is the same, if the intention lineages are different, then it follows that the basis has good and bad qualities, because the intention lineages of the Buddhas who have manifested the basis are different. As it says in the Namdak: Buddhas, Buddhas, it is said, are the very nature of things. If that is the case, there will be duality, therefore it contradicts the meaning of the basis. The second is: In the time of the result, the Dharmakaya wisdom, the self-born wisdom or the knowledge of what is as it is will not be the same. If you accept that, then the scriptures say: In the one self-born wisdom, due to the inclinations and thoughts of the beings to be tamed, five kinds of distinctions appear, but the lineage remains one in meaning. As it says in the Namdak: But if it is not the same, then for the manifestation of self-awareness and self-birth, the Buddhas of the past and the future are only different in name, and it is only the self-born wisdom that arises in itself. Without the self-born lineage and tradition, how can they be separate and unmixed? As it says in the Lamrim: It is said to be like a fire of wood. It is just a metaphor, not the reality itself. The third point is: If the intentions are different, then the manifestations are also different. Therefore, the appearance of the Nirmanakaya Bodhisattva should be the same for all beings to be tamed, because one manifestation does not appear as many, because they are different. As it says in the Lamchung: Like the sun's rays, the sun, or the fire of wood, the essence is the same but the wisdom lineage is different. If they are different, then the manifestations are also, and the same appearance for one being to be tamed will be no different from a great Bodhisattva. The fourth point is: When the Victorious Ones benefit sentient beings, they will do it in turns in the manner of distribution, because the benefits
Chinese
因为上师各异的缘故。如果这样认为，就与无偏颇任运成就的说法相违背。在《秘密藏》中说：十方世界的微尘数，如来利生事业亦如微尘数，化身以不可思议的微尘数，于刹那顷任运成就。如是。第五，如果续部各异，那么具缘者在迎请寂静本尊时，会出现只降临寂静本尊，而不降临忿怒本尊等诸多过失。例如，如同邀请和不邀请客人一样。对此，《小道》中说：迎请降临与不降临，与根本意义的教理和理证相违背，大悲种姓将会断绝。如是。第二，关于自宗的观点：就所知的事物之自性而言，胜义谛和世俗谛没有差别。因此，将此显现而达到究竟，获得一切佛陀共同的色身，就被命名为究竟的果位——佛陀。这安住于远离一和多的边际之方式中。例如，在一个微尘之上，无数的佛陀以不混杂的方式安住，因此远离一的边际。一切佛陀都安住于同一个共同的意趣之中，因此远离多的边际。对此，《秘密藏》中说：远离一和多，无边无中即是真如。如是。在《次第》中说：因为是第三平等，必定安住于续部混合与不混合，远离言说的状态中。如是。在《小道》中说：轮回涅槃一切事物，由于不可言说不可思议，故无如此。如是。在《显现》中说：如海之波浪般，一切诸法，从原始起即是自生智慧一。此智慧本身难以言说，因为一切边际显现于彼，故为多中之一。如果在多中有限制，则自生自显将不成真实。如是。在《意合》中说：执著于常，也执著于无常，也执著于无，也执著于一，也执著于异，从异体的自性中解脱。如是。在抛掷骰子中，所有果位的情况中也这样说。因此，认为续部是一，就是无所依而起作用；认为不混合，就是有所依而起作用。
English
Because the teachers are different. If one thinks so, it contradicts the teaching of impartial spontaneous accomplishment. In the Guhyagarbha Tantra, it says: In the dust-like worlds of the ten directions, the deeds of the Victorious Ones are also like dust particles. Emanations, with countless dust particles, spontaneously accomplish in an instant. Thus it is. Fifth, if the tantras are different, then when the fortunate ones invite the peaceful deities, there will be many faults, such as only the peaceful deities descending and not the wrathful deities. For example, it is like inviting and not inviting guests. Regarding this, in the Small Path it says: Inviting, descending, and not descending, contradicts the fundamental meaning of scripture and reasoning. The lineage of great compassion will be cut off. Thus it is. Second, regarding the view of our own school: In terms of the nature of knowable things, there is no difference between ultimate truth and conventional truth. Therefore, manifesting this and reaching the ultimate, obtaining the common form body of all Buddhas, is named the ultimate result—Buddhahood. This abides in a way that is free from the extremes of one and many. For example, on one dust particle, countless Buddhas abide in an unmixed manner, thus being free from the extreme of one. All Buddhas abide in the same common intention, thus being free from the extreme of many. Regarding this, in the Guhyagarbha Tantra it says: Separated from one and many, without beginning and middle, is Suchness. Thus it is. In the Sequence it says: Because it is the third equality, it necessarily abides in a state free from expression, in which the tantras are mixed and unmixed. Thus it is. In the Small Path it says: Samsara, nirvana, all things, because they are inexpressible and inconceivable, there is nothing like this. Thus it is. In the Manifestation it says: Like waves of the ocean, all phenomena, from the beginning, are one self-born wisdom. This wisdom itself is difficult to express, because all extremes appear in it, therefore it is one in many. If there were limitations in the many, then self-born self-appearance would not become true. Thus it is. In the Union of Intentions it says: Cling to permanence, also cling to impermanence, also cling to non-existence, also cling to one, also cling to different, liberate from the nature of difference. Thus it is. In the throwing of dice, it is also said in this way in all situations of the result. Therefore, to think that the tantra is one is to act without a basis; to think that it is unmixed is to act with a basis.
Chinese
是相抵的。自宗是认为以无别的自性来成办事情的宗派。第二是名称。正直。由于从意之明点中，没有不协调的杂音且成熟，故而了悟善逝之智慧，于身与智慧中自显之论典的词义之界限进行判决和执持，所以称为品，意为增数第四。总义第三是足之义。正直。譬如虚空中出现彩虹一般，不混杂地彰显意幻化网续部的意义，因此造了此窍诀意滴，在解释续部意义时，如果不像此论典一样，不了解共同和自相的法相，却傲慢自大地骄傲自满，那么战胜三界一切烦恼之敌的这个，譬如天生勇士的旗帜天铁夏克提（Śakti，梵文天城体：शक्ति，梵文罗马拟音：śakti，汉语字面意思：力量），即挥舞宝剑一般的心滴。作者并非自创，而是意幻化网续部的意义精华，四种显现一个接着一个而来，如同轮子一般。譬如天鹅王的嘴里有酸味，它能聚集大海里的一滴牛奶一样。从如同大海一般的意续部中，导师桑结桑瓦（sangs rgyas gsang ba）的近取因智慧如同酸味一般，由此取出了如同牛奶一般的四种显现的窍诀，以此善根，愿那些不了解秘密意义，沉溺于烦恼之网的补特伽罗们，领悟自性秘密心髓的意义而成就佛果。意滴的幻化是不协调的。是总义的框架，是论义的界限。圆满是词义无余的结束语，或者说，暂时圆满，没有可说的了，所以是这个意思。吉祥！ 诸佛之教法甘露精华，噶举无垢广大之论典，智者之释论及教法，甚深口诀意之宝藏中，善辨智慧解脱之钥匙，意义之要诀，意之精华取此，依于上师之语及自之经验，教证与口诀。
English
It is offsetting. The self-tradition is the school that believes in accomplishing things through non-dualistic essence. Second is the name. Straightforward. Because from the bindu of mind, there is no discordant noise and it is mature, therefore, the wisdom that realizes the Sugata, in the scripture that self-manifests as body and wisdom, it judges and holds the boundaries of the words and meanings, so it is called a chapter, meaning the fourth in the ascending count. The third general meaning is the meaning of the feet. Straightforward. Just as a rainbow appears in the sky, this pith instruction, the Mind Drop, clearly and distinctly reveals the meaning of the Mind Illusion Net Tantra without mixing them. When explaining the meaning of the tantra, if one does not understand the general and specific characteristics of the Dharma like this scripture, but is arrogant and complacent, then this victory over all the enemies of the three realms of afflictions is like the innate hero's banner, the iron Śakti (Śakti, Devanagari: शक्ति, Romanized Sanskrit: śakti, literal meaning: power), that is, the Mind Drop that wields the sword. The author did not create it himself, but the essence of the meaning of the Mind Illusion Net Tantra, the four appearances come one after another, like a wheel. Just as the king of geese has sourness in its beak, it can gather a drop of milk in the ocean. From the Mind Tantra, which is like an ocean, the wisdom of the proximate cause of the teacher Sangye Sangwa (sangs rgyas gsang ba) is like sourness, and from this, the pith instructions of the four appearances, which are like milk, are taken. By this virtue, may those individuals who do not understand the secret meaning and are trapped in the net of afflictions realize the meaning of the essence of the secret nature and attain Buddhahood. The illusion of the Mind Drop is harmonious. It is the framework of the general meaning and the boundary of the meaning of the text. Completion is the concluding word of the complete meaning, or it means that it is temporarily complete and there is nothing more to say. Auspicious! The essence of the nectar of the Buddha's teachings, the Kagyu's stainless and vast scriptures, the commentaries and teachings of the wise, from the profound instructions and the treasury of intentions, with the key of good analysis, wisdom, and liberation, this essence of meaning and intention is taken, based on the words of the master and one's own experience, scriptural authority and pith instructions.
Chinese
与相违背的学问相结合。 然而，虽然我没有能力写出合格的注释， 但为了回应他人的请求，我创作了此书。 如有错误，请宽恕；若无错谬，愿此善行， 使一切众生获得遍知的果位！ 秘密真言金刚乘之殊胜续部，幻化网百千之精华汇集。 印度大学者成就者桑结桑瓦所著《心滴》之注释。 此乃依据上师传承贤哲先辈们的合格注释和口头教诲， 特别是依赖于对我恩重如山的贤哲父子的口传心髓引导。 应贤哲们的一再请求， 释迦比丘南喀巴于阳土猴年九月上弦月， 在噶陀金刚座第二个摩揭陀的法林寺完成。
English
Combined with contradictory learning. However, although I am not capable of writing a qualified commentary, I composed this book in response to the requests of others. If there are errors, please forgive me; if there are no errors, may this virtue, May all beings attain the state of omniscience! The supreme tantra of the Secret Mantra Vajrayana, the essence of hundreds of thousands of Magical Nets. This is a commentary on the Heart Drop, written by the great Indian scholar and accomplished master Sangye Sangwa. Based on the qualified commentaries and oral instructions of the lineage lamas, the wise and virtuous predecessors, Especially relying on the oral pith instructions of the wise and accomplished father and son who are so kind to me. In response to the repeated requests of the wise and virtuous, The Shakya monk Namkha Pal completed it in the ninth month of the waxing moon of the male earth monkey year, At the Kathok Dorje Den, the second Magadha, at the Dharma Forest Monastery. The Commentary on the Heart Drop, the Jewel Lamp. Namkha Pal.