Chinese
心滴之略义。 心滴之略义。 邬金桑结古如所造之心滴，具有三种意义：头部之义、正文和结尾。第一部分有三：指出印度名称，顶礼薄伽梵，以及承诺讲解。其中有二：真实承诺完成，以及如何创作口诀海，以及通过简要指示的方式承诺讲解和关联方式。正文有二：所教导的支分和讲解。其中有四：自性之显现，错觉之显现，所化之显现，以及善逝之显现。第一部分有二：正文和名称心之义。第一部分有四：首先指出本体任运自成，以及对此轮涅显现方式，以及为了理解意义，错觉和无错之特征，以及显现和相续之词义。显现方式有四：此心无有种姓，显现为轮涅，并指出本体任运自成，以及他空、种姓、信仰任运自成一体之心性，无有边际，显现为任何事物之比喻意义，以及显现为任何事物，但因缘所变而能够显现之比喻意义真实，以及总的来说，错觉是分别念之显现，实际上没有自性。错觉和无错之特征有八：认为二心相续，对任运自成进行责难本身就是错觉，以及对一切轮回超越他体进行责难，指出无有他体，以及一切错觉分别念无有可舍弃之比喻意义，以及直接区分智慧之过失，以及执着清净如字面意思般是错觉，不执着是错觉，不执着不是错觉，凡是清净者，以及从有中寻找方法，在有无二者中寻找是错觉，以及从意义无别中执着任运自成是片面的，是错觉。真实是指指出二者无别之方式的比喻意义，并指出不能仅凭片面之词来代表如实之意义。词义有三：显现之词义，以及通过教理和正理的方式，在显现为错觉之时，指出实相法性未曾动摇，并责难无明智慧之差别，指出无二。
English
The Condensed Meaning of the Heart Drop. The Condensed Meaning of the Heart Drop. This Heart Drop, composed by Master Sangye Guru, has three meanings: the meaning of the head, the main text, and the conclusion. The first part has three: indicating the Indian name, paying homage to the Bhagavan, and promising to explain. There are two within that: actually fulfilling the promise, and how to compose the ocean of instructions, and how it relates to the promise to explain through a brief indication. The main text has two: the taught branches and the explanation. There are four within that: the appearance of self-nature, the appearance of delusion, the appearance of those to be tamed, and the appearance of the Sugata. The first part has two: the main text and the meaning of the name Heart. The first part has four: first, pointing out the essence as spontaneously accomplished, and the way samsara and nirvana appear in it, and the characteristics of delusion and non-delusion for the sake of understanding the meaning, and the etymology of appearance and continuum. There are four ways of appearing: this mind, without lineage or origin, appears as samsara and nirvana, and the essence is shown to be spontaneously accomplished, and the nature of mind, which is one in other-emptiness, lineage, and faith, spontaneously accomplished, is an example of how it can appear as anything without limit, and an example of how it can appear as anything but can be transformed by conditions, and in general, delusion is the appearance of thought, but in reality, it has no self-nature. There are eight characteristics of delusion and non-delusion: the very assertion that the two minds are a continuum is a fault in spontaneous accomplishment and is delusion, and criticizing other-ness as transcending all samsara and pointing out non-otherness, and the meaning of the example that all deluded thoughts cannot be abandoned, and the fault of directly distinguishing wisdom, and clinging to purity as if it were literal is delusion, and not clinging is delusion, and not clinging is not delusion, and whatever is pure, and seeking a method from existence, seeking in both existence and non-existence is delusion, and then clinging to spontaneous accomplishment as one-sided in meaninglessness is delusion. Truth is pointing out the metaphorical meaning of how the two are inseparable, and pointing out that the meaning of what is as it is cannot be represented by just a partial beginning. There are three etymologies: the etymology of appearance, and through the means of scripture and reason, when appearing as delusion, pointing out that the reality of the way things are has not moved from the nature of phenomena, and criticizing the difference between ignorance and wisdom, and pointing out non-duality.
Chinese
意义的例子，密续年和的定义。第一部分有两个：显现真实性的定义，以及经文阐明其本身是何物以及显现的方式。༈。错觉显现分为两部分：正文和名称。第一部分有两个：所示错觉的基础和解释。它有三个部分：错觉的基础，错觉和自性。第一部分有五个：表明六个基础没有诽谤，有基础诽谤的错觉的过失，没有诽谤的错觉的过失，两者都没有但方向相同有错觉的过失，以及非共同意义的二元对立有错觉。错觉的方式有两种：无明，即不知道真实而普遍地显现错觉，以及区分细节来显现。它有两个部分：所示的总结和解释。它有七个部分：时间密续，原因，条件，内外方式，本质错觉，自性幻觉和罪恶存在的计算。原因有两个：所示的本质和解释。它有五个部分：本质自生性的原因，相似的前后，普遍概念的同时作用，其近取因的条件，以及不投射光的原因。条件有两个：业、界三者和烦恼五蕴。自性有两个：它的如实自性，以及原因和乘不了解真实。༈。所化众生的显现分为两部分：正文和名称。第一部分有两个：普遍地显示所化众生的显现，以及区分并显示至高乘。第一部分有三个：本质自性的定义，该乘的差异，以及所化众生无限的显现。至高乘有两个：显示至高乘的名称，以及阐述如何确定。它有两个部分：简要地说明了通过幻化道的文字密续，根据所化众生的根器利钝来确定的方式，以及详细地解释分支。它有三个部分：对上等者进行描述，对中等者进行区分，以及对下等者通过道获得果，因此通过道来了解原因，从而从每个种子中进行显示。第一部分有两个：名称的本质和所化众生
English
The example of meaning, the definition of tantra year and. The first part has two: the definition of apparent truth, and the scripture clarifies what it is and how it appears. ༈. Illusory appearances are divided into two parts: the text and the name. The first part has two: the basis of the shown illusion and the explanation. It has three parts: the basis of illusion, illusion, and self-nature. The first part has five: showing that the six bases are free from slander, the fault of illusion with a basis of slander, the fault of illusion without slander, the fault of illusion when both are absent but the direction is the same, and the duality of non-common meaning has illusion. There are two ways of illusion: ignorance, which means not knowing the truth and generally showing illusion, and distinguishing details to show. It has two parts: the shown summary and the explanation. It has seven parts: time tantra, cause, condition, internal and external ways, essential illusion, self-nature illusion, and calculation of sinful existence. There are two causes: the shown essence and the explanation. It has five parts: the cause of essential self-arising, similar before and after, the simultaneous action of universal concepts, the condition of its proximate cause, and the cause of not projecting light. There are two conditions: karma, the three realms, and the five aggregates of afflictions. There are two self-natures: its suchness self-nature, and the cause and vehicle do not understand the truth. ༈. The appearances of those to be tamed are divided into two parts: the text and the name. The first part has two: generally showing the appearances of those to be tamed, and distinguishing and showing the supreme vehicle. The first part has three: the definition of essential self-nature, the difference of that vehicle, and the infinite appearances of those to be tamed. The supreme vehicle has two: showing the names of the supreme vehicle, and explaining how to determine. It has two parts: briefly explaining the way to determine through the words of the illusory path tantra, according to the sharpness and dullness of the faculties of those to be tamed, and explaining the branches in detail. It has three parts: describing the superior, distinguishing the medium, and the inferior obtains the result through the path, so through the path to understand the cause, thus showing from each seed. The first part has two: the essence of the name and the trainees
Chinese
第三是开显解脱道。第一部分有三个方面：开显第一，解释，以及总结性的概括。解释有三个方面：确定传承和共同的导师，以及伟大之处，即名称和意义的开显，考察自性，这就是名称。中间部分是对胜义谛的区分，分为两个方面：开显和解释。其中有三个方面：应知的对境，中间共同和殊胜的道修持，以及最后与暖相连，将果位显现并结合。第一部分有三个方面：最初的开显，解释，以及道、所知和果位的法在各自的章节中出现，因此在此不作开显的合理性。解释有五个方面：原因，讨论的基础；缘，引发讨论；需要，陈述关联；引导的词语，譬喻；以及从传承的开显到交付。第一部分有两个方面：开显方法第一，以及解释。其中有两个方面：先前方法的道的讨论基础，以及智慧解脱道的讨论基础。其中有两个方面：开显智慧者，以及解释。其中有两个方面：殊胜上师的意义的讨论基础，以及共同特征的讨论基础。其中有两个方面：开显共同者，以及解释。其中有两个方面：寂止，以及随顺意愿修持行相或忿怒相。第一部分有六个方面：导师等，它的处所，眷属，结集者零散，时间身以及开显。眷属有三个方面：从种类到数量，那是安住的方式，以及衡量，即二者开显缘，引发讨论有三个方面：认识到那个之后，确定导师的词语，以及需要，为了修习方法。引导的词语有三个方面：怛特罗（tantra，梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：续部）的开显，解释十个方面，以及为了需要词语意义而作总结。中间共同和殊胜的道行进方式分为两个方面：总体上中间的开显，以及殊胜的道特别的开显。其中有两个方面：方便道，以及解脱道。第一部分有两个方面：五种开显，以及解释。其中有三个方面：死亡次第，以及之后如雨水般，确定供养词语。解脱道有两个方面：智慧的开显，以及解释。其中有两个方面：主要，以及助缘。第一部分有两个方面：开显阿赖耶识，以及解释。其中有两个方面
English
Third is showing the path of liberation. The first part has three aspects: the first teaching, the explanation, and the concluding summary. The explanation has three aspects: ascertaining the lineage and the common teacher, and the greatness, which is the manifestation of name and meaning, examining the self-nature, which is the name. The middle part is the distinction of the ultimate truth, divided into two aspects: the teaching and the explanation. There are three aspects to it: the object to be known, the common and supreme path to be practiced in between, and finally, being connected with warmth, manifesting and combining the result. The first part has three aspects: the initial teaching, the explanation, and the reason why the path, the knowable, and the fruit's dharma appear in their respective chapters, and therefore are not taught here. The explanation has five aspects: the cause, the basis of discussion; the condition, inciting discussion; the need, stating the connection; the guiding words, the metaphor; and from the teaching of the lineage to the entrustment. The first part has two aspects: the first method of teaching, and the explanation. There are two aspects to it: the basis of discussion of the path of the previous method, and the basis of discussion of the path of wisdom liberation. There are two aspects to it: the teaching of the wise, and the explanation. There are two aspects to it: the basis of discussion of the meaning of the excellent guru, and the basis of discussion of common characteristics. There are two aspects to it: the teaching of the common, and the explanation. There are two aspects to it: pacification, and meditating on the form of a moving or wrathful deity according to one's preference. The first part has six aspects: the teacher and so on, its place, retinue, the scattered compilers, the time body, and the teaching. The retinue has three aspects: from the type to the number, that is the way of abiding, and the measure, that is, the two teachings. The condition, inciting discussion, has three aspects: recognizing that afterwards, ascertaining the teacher's words, and the need, for the sake of practicing the method. The guiding words have three aspects: the teaching of the Tantra (藏文：ཏནྟྲ，梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：续部), explaining ten aspects, and concluding for the sake of the meaning of the words. The way of progressing on the common and supreme path in between is divided into two aspects: the general teaching in between, and the special teaching of the supreme path. There are two aspects to it: the means path, and the liberation path. The first part has two aspects: the teaching of the five, and the explanation. There are three aspects to it: the order of death, and afterwards like rain, ascertaining the offering words. The liberation path has two aspects: the teaching of wisdom, and the explanation. There are two aspects to it: the main, and the auxiliary condition. The first part has two aspects: the teaching of the alaya, and the explanation. There are two aspects to it.