English
Although the meaning of the Sutra and the Great Yoga, which transcends thought, cannot be reached by the terminology of the path stage, it is very important to understand that the meaning of what is said in reliance on gradual guidance in order to guide each sentient being is not contradictory. Moreover, the tenets stated merely from the perspective of terminology are mental constructs and are not based on ultimate truth. When explaining the qualities of the ten grounds, the future states of existence, etc., and their distinctions, should be examined in detail elsewhere. Thus, the ultimate object of learning is that there is nothing to learn, which is the path of no more learning. The root is: without non-equal abiding, etc. The eighteen unshared dharmas of the Buddhas, the ten powers and the four fearlessnesses, all manifest are the Buddhas. Thus, the six perfections are the common path of all the Buddhas. With view not obscured, conduct is also extremely pure, going to Akanishta. That is to say, it also refers to the mind without non-equal abiding, etc., the eighteen unshared dharmas of the Buddhas, the ten powers and the four fearlessnesses, all not in a hidden way, but in a manifest way, which is the characteristic of the Buddhas alone. Thus, the six perfections are the great path of all the Buddhas who have come, are dwelling, and will come in the three times. Therefore, with view not obscured, not falling to any side, not falling into any faction, liberated from the tenets of terminology. Conduct is also extremely pure, as explained in the Tripitaka at the time of the path, taking and abandoning properly, cultivating in the state of the union of skillful means and wisdom, one will reach the ground of the three bodies of Akanishta. Thus, it is summarized and explained. The result is: the basis is the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, the basis is the five wisdoms, and the activity is the activity of benefiting others. Among them, the Dharmakaya is the great pure realm that does not distinguish between the expanse and wisdom, unites by nature, and is free from all defilements, like the sky. This is seen by the wisdom that equally abides in the non-conceptual nature of reality. The Sambhogakaya is the factor of samsara, including the eight consciousnesses including the alaya consciousness, all absorbed into the power of the expanse, thereby establishing the manifestation of the reality of the base, all qualities are complete, possessing the five certainties. The Nirmanakaya
Chinese
这是法身的光芒，在报身的形态中嬉戏，从中，为了所化众生的缘故，以适合他们的方式出现，这被称为广大的常。也就是说，如果有所化众生，就有调伏者，就像无论水池大小，都会映现月亮的倒影一样。但是，如果没有所化众生，即使有佛，如果没有创造佛的善业，就像腐烂的种子无法生长一样。关于化身，工巧化身是指像卢玛觉夏（Luma Josakya）等成为供养礼拜之处的那些，以及房屋里的画像、唐卡等和经卷也包括在内。此外，诸如圣山等，那些自然形成的凸起等，成为顶礼绕拜供养之处，是积累二资粮的一切处所。生化身是指，例如，化现为特定的生物来消除疾病，以及渔夫用大鱼来消除饥荒，马王用哈（Ha）来消除灾难，以及狮子鬃毛者能够救助商人等。殊胜化身是指像导师释迦牟尼佛一样。所依智慧是指如实了知法性，以及如量了知所知。如果细分，也说有五种智慧：阿赖耶识融入法界成为法界智，阿赖耶识的识融入法界成为大圆镜智，意识融入法界成为平等性智，烦恼意融入法界成为妙观察智，五根识融入法界成为成所作智。那时，智慧和所知被了知的状态，如果从自显的角度来看，为了彻底断除错乱，所知的戏论以及由此产生的自性智慧是不存在的，因为空性法身的智慧，存在与不存在都无法成立，所以被称为不可思议。如果从他显的角度来看，以大悲心进入，以及智慧的显现方式，对所有这些因果都无碍地了知。对于此，其他人说，觉性是无明的遍行，由于遍行无明消失，遍行觉性也消失，因此智慧本身也不存在。这样说是断见论者，是顺世外道的观点，因为超越了所断，并且被心和心所，阿赖耶识和八识聚所包含的觉性，是在智慧之上消失的意思。觉性是无明的所依，但不是遍行，因此无明消
English
This is the radiance of the Dharmakaya, playing in the form of the Sambhogakaya, from which, for the sake of the beings to be tamed, it appears in ways that are suitable for them, which is called the great permanence. That is, if there are beings to be tamed, there is a tamer, just as the reflection of the moon appears on the surface of any body of water, large or small. But if there are no beings to be tamed, even if there is a Buddha, if there is no merit to create that Buddha, it is like a rotten seed that cannot sprout. Regarding the Nirmanakaya, the artisan Nirmanakaya refers to those like Luma Josakya who have become places of offering and worship, and also includes painted images, thangkas, and scriptures in houses. Furthermore, places like sacred mountains, with naturally formed reliefs, etc., that have become places of prostration, circumambulation, and offering, are all places for accumulating the two accumulations. The birth Nirmanakaya refers to, for example, transforming into specific creatures to eliminate diseases, and the great fisherman using a large fish to eliminate famine, the horse king using Ha to eliminate disasters, and the lion with a mane being able to save merchants, etc. The supreme Nirmanakaya is like the teacher Shakyamuni Buddha. The wisdom of dependence is to know the nature of reality as it is, and to know all knowable things as they are. If divided, it is also said that there are five wisdoms: the Alaya dissolving into the Dharmadhatu is the Dharmadhatu wisdom, the consciousness of the Alaya dissolving into the Dharmadhatu is the Great Mirror Wisdom, the mind consciousness dissolving into the Dharmadhatu is the Equality Wisdom, the afflicted mind dissolving into the Dharmadhatu is the Discriminating Wisdom, and the five sense consciousnesses dissolving into the Dharmadhatu is the Accomplishing Wisdom. At that time, the state of knowing wisdom and knowable things, if viewed from the perspective of self-appearance, in order to completely abandon delusion, the proliferation of knowable things and the self-characterized wisdom arising from it do not exist, because the wisdom of the emptiness Dharmakaya, neither existence nor non-existence can be established, so it is called inconceivable. If viewed from the perspective of other-appearance, entering with great compassion, and the manner in which wisdom appears, all of these causes and effects are known without obstruction. Regarding this, others say that awareness is the pervasive aspect of ignorance, and because pervasive ignorance ceases, pervasive awareness also ceases, therefore wisdom itself is also established as non-existent. Saying this is a nihilistic view, it is the view of the Lokayata, because awareness, which transcends what is to be abandoned and is contained by mind and mental factors, the Alaya and the eight consciousness aggregates, is the meaning of ceasing on top of wisdom. Awareness is the basis of ignorance, but it is not pervasive, therefore ignorance
Chinese
仅仅稍微改变，智慧也不会颠倒。心所灭绝，心识并非灭绝。如是，如来十力、四无畏、十八不共佛法，一切智自性，已于第六品中宣说完毕，必须仅从此论之广释中理解。功德宝藏之门闩开启者，略释《海滴》珍宝之钥，第九品至此圆满。以理门而闻名于世的广大行和甚深见的究竟结论已善加确定，因此这简短的词句解释，如同孩童串花一般，是为了自己和同等根器者而著述的。此经释的末尾，是２法王成就自在者的口述题记如下：于错谬道中，吉祥龙树尊，以亲友书之教言，甚深广大的意义，融入自续如来藏，以此愿佛法不衰，昌盛吉祥！萨迦法王仁波切阿旺贡噶洛哲桑结丹贝坚赞吉祥贤，心中唯念佛法，以地心秤、第二珍宝马蹄、五种内库之礼物等劝请，于寂静山岩处之寺院，名为莲花光洲者，由大圆满者让炯多杰钦哲沃热以草稿记录，书写者为比丘瑜伽行者法王扎巴。善哉！善哉！善哉！功德宝藏之门闩开启者，略释《海滴》，其中密咒释《珍宝鬘》至此结束。轮回涅槃诸法之作者，殊胜方便普贤父，何者为所作之母，智慧普贤母，以二执所生的有寂之界，于如来藏中为一，顶礼无二取。往昔法王祖孙三尊，迎请前译光芒万丈，后来有些舍弃佛法之云，当遮蔽之准备显现之时，无垢友龙钦
English
Even with a slight change, wisdom will not be reversed. The mental factors cease, but the mind does not cease. Thus, the ten powers of the Tathagata, the four fearlessnesses, the eighteen unshared qualities of a Buddha, and the all-knowing nature have already been explained in the sixth chapter, and must be understood only from the extensive commentary of this treatise. The opener of the treasury of qualities, the concise commentary, the key of the jewel of the "Ocean Drop," the ninth chapter is completed here. The ultimate conclusions of the vast conduct and profound view, which are widely known in the Vehicle of Reason, have been well established. Therefore, this brief explanation of words, like a child stringing flowers, is written for oneself and those of equal fortune. At the end of this sutra commentary, the colophon from the mouth of the venerable lord, the master of siddhas, is as follows: In the path of mistakenness, the glorious Nagarjuna, with the advice of the Suhrllekha, the profound and vast meaning, applied to the self-continuum of the Tathagatagarbha, may this also make the Buddha's teachings not decline, but flourish with glory! The Sakya Lord, the precious Ngawang Kunga Lodro Sangye Tenpai Gyaltsen Pal Zangpo, holding only the teachings in his heart, with the earth-heart scale, the second precious horse hoof, and the gifts of the five inner treasuries, urged by command, in the monastery located on the solitary mountain cliff called Padma Odling, the Great Perfection practitioner Rangjung Dorje Khyentse Ozer took it down in draft, and the scribe was the monk, the yogi, Chöje Drakpa. Auspicious! Auspicious! Auspicious! The opener of the treasury of qualities, the concise commentary, the "Ocean Drop," in which the mantra commentary, the "Jewel Garland," is complete. The maker of all phenomena of samsara and nirvana, the supreme method, Samantabhadra Father, whoever is the mother of action, Wisdom Samantabhadri, the realms of existence and peace created by the pair of grasping, in the Tathagatagarbha are one, I prostrate to the freedom from dualistic grasping. In the past, the three Dharma Kings, grandfather, father, and son, invited the early translation, the radiant light of a hundred thousand, later some clouds of abandoning the Dharma, when the preparation for obscuration became manifest, the stainless friend Longchen
Chinese
无边际的， 以智慧、慈悲、能力的辩论风暴， 驱散不和谐的云朵的天空中， 再次闪耀着千道光芒的这部论典。 如今这个时代，显密不确定的， 法很多，但谁能分辨？ 然而以自己能力范围内的善心， 将果乘的简释编辑成易于阅读的形式。 现在为了根器非常敏锐的人，为了宣说密咒金刚乘，根本颂：菩提萨埵咒乘，果或金刚乘，方便乘，持明者之藏，被称为胜于续部。如是，远离菩提萨埵的思维和行为的咒的形象的行为，在咒的经典中清楚地表明，没有超出罗刹的因。像这样，对于不具有菩提心，具有生起次第的咒乘，果乘或者说是果，如来藏像油遍布芝麻一样遍布一切众生，那被称为佛，虽然被暂时的污垢所遮蔽而看不到自己的面容，但一旦消除，就如同太阳从云层中出来一样。金刚乘，金刚，这里指的是具有七法的胜义法性金刚。无论说哪个都可以，乘就像大象等强大的动物承载重物一样，这里也是金刚乘能够承载一切显现、有、轮回、涅槃。将轮回的法转化为涅槃的方便乘或者持明者的宝藏，这个广为人知的乘，要知道它以多种方式胜于因乘也是很重要的，所以要努力阅读广释。根本颂：从连续的角度，基道果的续，依靠二次第，方便和智慧相连，以苦行之力，人类的门户也宽广，被根器敏锐者所掌握，行为迅速。就像这样，续的意思是连续，也就是怛特罗（藏文：ཏནྟྲ་，梵文天城体：तन्त्र，梵文罗马拟音：Tantra，汉语字面意思：续）桑塔，对于咒续来说，可以成就寂止等细微的事业，可以成就神通和神变等共同的大成就，不住于