English
Within that very encompassing swirl, the Madhyamikas consider entering the Dharmadhatu to be the supreme cessation of peace. But here, the self-view is that the self-cognizant wisdom of each individual is the subtle wisdom, the inner clarity of the Dharmadhatu, which dissolves without obscuration, the youthful vase body. Wherever there is an appearance of those to be tamed, it is the basis for the arising of unobstructed compassionate wisdom. The nature of reality, which is exceedingly equally placed, is the state of great spontaneously accomplished fruition. Thus, if an object to be tamed has passed its time and suffering is exhausted, then whether the tamer is supreme or inferior, the example of arising from and dissolving into the sphere is: just as when a vessel filled with water is empty, the reflection of the moon appearing therein dissolves into the actual moon, the basis of emanation; likewise, the emanations gathered by the appearances of each individual to be tamed also dissolve into the sphere of self-appearance, perfect enjoyment. Moreover, the moon in the empty sky does not dissolve from one into another, but the outward clear white radiance dissolves into the inner sphere, the sphere without elaboration; similarly, the self-appearance of perfect enjoyment swirls inseparably with the great wisdom of the Dharmakaya. The Madhyamikas consider entering the Dharmadhatu to be the supreme cessation of peace. Here, the self-view is that the self-cognizant wisdom of each individual, when rounded into the subtle wisdom, the inner clarity of the Dharmadhatu, dissolves without obscuration, and is called the youthful vase body; and that very thing, wherever there is an appearance of those to be tamed, is immediately the basis for the arising of unobstructed compassionate wisdom, and from there, the playful display of compassion arises without obstruction. Such an ultimate meaning is the nature of reality, which is exceedingly equally placed, unchangeable; that is the state of great spontaneously accomplished fruition, that is, arriving at the ground of liberation, the original state. Moreover, the self-cognizant wisdom of each individual is not a complete cessation; if it were to cease, then the qualities of Nirvana and the nature of wisdom, existing like the sun and its rays, would also be cut off. Thus, the Alaya dissolving into the sphere is the Dharmadhatu wisdom. The Alaya-consciousness dissolving is mirror-like wisdom. The mind-consciousness dissolving is equanimity. The afflicted mind dissolving is discriminating wisdom.
Chinese
五种感官的意识融入法界是成就觉智。那也是如何知晓法界与平等性的觉智，以及如镜、分别、成就这三者知晓多少。因此，不可思议的法性是具备两种清净的法身，为了见到它，应当习惯于心的真如。由此，依靠两种断除，断除烦恼和所知二障，从而成为全知佛陀。如是说。功德宝藏之门闩开启者——简释《功德藏》的海洋水滴珍宝之钥，第十三章圆满结束。 结尾：当我的自续器皿的考察圆满时，如果未获得世间怙主无垢光芒的垂视和慈悲的呼吸，那么就会在非道的悬崖上，让暇满人身空耗。因此，对于此处的善说部分，如果不是从上师的加持和修所生慧中产生，而是从闻思的思辨推理中产生，那么如果与各自的意愿和宗派相违，就请宽恕。佛法的海洋深不可测，唯有等持的特殊品质，才能安住于如所有和尽所有的觉智。真实见解永远不会欺骗。愿以此善行，我和一切众生，进入不偏离胜者教法的正道，登上清净二障污垢的船只，到达菩提寂静的珍宝洲。在显现森林的药草地上，野兽嬉戏，四季展现征兆的树木，不会向苦行者宣告不悦之声。听闻那落入心间的鸟群的鸣叫，以及那以厌离之心用解脱之车引导心意的，如毒蛇恶藤般的轮回的寂静之声，愿获得诸根调伏的荣耀。愿见解不被思虑之风扰乱，行为追随圣者菩萨的足迹，永不成为他人的负担，愿伟大的事业成为众生的荣耀。这是《功德宝藏论》根本颂的附注。在此说道：从天人的九次第阶梯开始，到声闻、缘觉、菩萨的乘
English
The sinking of the five sense consciousnesses into the expanse is accomplished wisdom. That is also how the wisdom that knows the dharmadhatu and equality, and how much the mirror, discrimination, and accomplishment know. Therefore, the inconceivable nature of reality is the dharmakaya endowed with two purities, and in order to see it, one should become accustomed to the thusness of the mind. Thus, relying on the two abandonments, having destroyed the obscurations of affliction and knowledge, one becomes a fully enlightened Buddha. Thus it is said. The key to opening the treasure of qualities—a concise commentary on the Ocean of Precious Drops, the Key to the Treasure of Qualities—the thirteenth chapter is completed. Conclusion: When the examination of my own continuum vessel is complete, if I do not receive the gaze of the protector of the world, the stainless light, and the breath of compassion, then I will have wasted the leisure and endowment on the cliff of the wrong path. Therefore, for the well-spoken part here, if it does not arise from the blessings of the guru and the wisdom born of meditation, but from the reasoning of hearing and thinking, then if it contradicts one's own wishes and tenets, please forgive. The ocean of Dharma is unfathomable, and only the special qualities of equanimity abide in the wisdom that knows all things as they are and as many as they are. True vision never deceives. By this virtue, may I and all sentient beings enter the correct path that does not deviate from the Victorious One's teachings, board the ship that purifies the stains of the two obscurations, and reach the precious island of peace and enlightenment. In the meadow where the forest is visible and the deer roam, the trees that display the signs of the four seasons do not proclaim unpleasant sounds to the hermits. Hearing the calls of the flocks of birds that fall into the heart, and the very peaceful sound of samsara, like a poisonous snake vine, that leads the mind with the chariot of renunciation, may we attain the glory of pacifying the senses. May the view not be disturbed by the winds of thought, and may the conduct follow the footsteps of the noble bodhisattvas, never becoming a burden to others, and may great activity become the glory of beings. This is the annotation to the root text of the Treasury of Precious Qualities. Here it is said: Starting from the nine levels of the gods and humans, up to the vehicles of the hearers, solitary realizers, and bodhisattvas.
Chinese
嗡！内续三部超胜九次第，彼等意旨犹如大海之颈。仅凭臆测辩论而观察，自诩能测度乃自欺欺人。因此不应追随争论之后，此论典无有如是过失之因，闻思修之三种智慧力，以宿习之力圆满且同时，获得讲辩著之殊胜智慧，往昔诸贤哲成就者们，以二谛为基础之众多论典义，以简短之语汇集于此，此浓缩精华实无与伦比。赡洲庄严之六饰二胜，以及雪域此地之贤哲与智者，虽着作众多论典，然对教法之利害显而易见。因此视胜者教如胜者，二大车之善道最殊胜，所谓深观与广行，此即是二者之精髓。如今正值胜者教法日薄西山之际，自心顽固者以法为借口，如酥油涂抹般难以调伏，此时若能调伏自心岂不妙哉？总的来说，金刚乘中讲修二者，虽有阐述，然当今时代之讲说者，多以名闻利养为重，远离信心与慈悲。修行者大多希求利益教法与众生，然而无论二者任何一方，若非仅是伪装，而是生起利益众生之殊胜心，则必将成为浊世之殊胜持教者。因此揭露自身过失乃是佛法之精华，需多闻，切莫成为油滑之辈。需以思考来辨别，切莫增长错谬之念。禅修需稳固，切莫执着能取所取。讲辩著三者，切莫被傲慢所摧毁。如是告诫自他一切众生后，复次，因言“善心无罪”，故于功德珍宝藏之海中，如发梢取水滴般获得词义，为利益与己相仿者，传播之作者二十导师之足，我等瑜伽士昆桑（普贤）恒时以头顶礼拜而不疲倦，以利他为名，不辞辛劳，勇于承担重任，不断传播文字。
English
Om! The three inner tantras are superior to the nine stages of the vehicle, Their meaning is like the neck of a great ocean. Examining by mere speculation and debate, Claiming to be able to measure is self-deception. Therefore, it is important not to follow after arguments, This treatise does not have such faults, The three wisdoms of hearing, thinking, and meditating, Through the power of past habits, are complete and simultaneous. Having attained the supreme intellect of explaining, debating, and composing, The assemblies of scholars and accomplished ones of the past, Based on the two truths, the meaning of many treatises, Collected here with few words, This condensed essence is unparalleled. The six ornaments and two supreme ones, the adornments of Jambudvipa, And the scholars and wise ones who have come to this land of snow, Although many treatises have been composed, The benefit and harm to the teachings are evident. Therefore, like the Victorious Ones to the Victorious Teachings, The excellent path of the two great chariots is most supreme, The profound view and the vast conduct, This itself is the essence of both. Now, when the Victorious Teachings are nearing the western mountain, Those with rigid minds rely on the Dharma as an excuse, Like smearing butter, they are difficult to tame, At this time, wouldn't it be wonderful to tame one's own mind? In general, in the Vajra Vehicle, both explanation and practice, Are taught, but nowadays those who mainly focus on explanation, Are far from faith and compassion. Most practitioners desire to benefit the teachings and beings, However, if either of these two, Is not just pretense, but generates the supreme mind of benefiting beings, Then they will surely become supreme holders of the teachings in this degenerate age. Therefore, revealing one's own faults is the essence of the Dharma, One needs to hear much, and it is important not to be slick. One needs to examine with thought, and it is essential not to increase erroneous thoughts. Meditation needs to be stable, and it is important not to cling to grasping and the grasped. Explaining, debating, and composing, should not be destroyed by arrogance. Having spoken thus to oneself and others, again, Because it is said that "a virtuous mind has no fault," From the ocean of the treasury of precious qualities, Like obtaining a drop of water on the tip of a hair, For the sake of benefiting those similar to oneself, The feet of the twenty guides, the authors of the propagation, I, the yogi Kunsang (Samantabhadra), always worship with my head and never tire, Called "Benefiting Others," enduring hardships and willingly taking on heavy burdens, Constantly propagating the written word.
Chinese
以形相来显现。 由自己的具信弟子 पुण्येरत्न（藏文，梵文天城体，puṇye ratna，功德宝）和 昆桑·赤美二人努力完成。 以此善行，愿我等师徒， 以及所有善缘恶缘相连的众生为主， 无边无际的所有众生， 一同与原始怙主无别！ 开启功德珍宝之藏的门闩，名为“简释如海之水滴，珍宝之钥匙”。此乃对不分宗派的信心，以及无有表里之分的誓言等七圣财视为珍宝的引导者，尊者पुण्ये रत्न ध्वज（藏文，梵文天城体，puṇye ratna dhvaja，功德宝幢）以下令劝请，顶戴于头，为了法王之义而提及名号，直至我等未获菩提之间，作为种姓之主，永不分离的第七世，吉祥钦哲·俄热或然炯多杰·吉美林巴之无垢教言，根本《功德宝藏·喜雨》第九品之前，以经部的解释，二谛之车，以及之后的四品，以密宗总说和特别是大圆满的基础、道路、果位的意义而确立的遍知之车二者， 因畏惧二者广释的经函而回避拜见之人，先对一些与自己相似的人稍微展示词句之义，使其不生厌烦之后，逐渐熟悉广释，期望能符合规矩，除此之外，我如被三种智慧的太阳所遮蔽的莲花般，对于撰写如此大论的解释，丝毫没有获得勇气，但以极为清白的胜解，能与月光相媲美而书写，愿罪恶如空中之图般空虚，善行如夏生之河流般增长！ 善哉！善哉！善哉！ 大法藏，大圆满智慧之灯。霍尔波·释迦多杰。
English
Manifesting in form. Accomplished through the efforts of my own devoted disciple, Punye Ratna, And Kunzang Chime. Through this virtue, may we, teacher and disciples, And especially all beings connected by good or bad karma, All limitless sentient beings without exception, Inseparably become one with the primordial protector! This, which opens the lock of the treasury of precious qualities, is called "A Drop of Water from the Ocean of Concise Commentary, a Precious Key." This is because the venerable guide Punye Ratna Dhvaja, who holds the seven noble riches, such as unwavering faith and vows free from hypocrisy, as precious treasures, was urged by command and bound to the head. For the sake of the King of Dharma, his name is mentioned, and until we attain enlightenment, as the lord of the lineage, inseparable, the immaculate teachings of the 7th Pal Khyentse Ozer, or Rangjung Dorje Jigme Lingpa, the root "Treasury of Qualities, Rain of Joy," up to the ninth chapter, with the sutra path commentary, the chariot of the two truths, and the following four chapters, with the general tantra and especially the foundation, path, and fruit of the Great Perfection, the omniscient chariot, the two, Fearing the sight of the volumes of the two extensive commentaries, some people like themselves avoid meeting them. First, they show a few words and meanings to some people like themselves, so that they do not get bored, and then gradually become familiar with the extensive commentaries. It is hoped that it will be in accordance with the rules. Apart from that, I am like a lotus flower covered by the sun of the three wisdoms. I have not gained any courage to write an explanation of such a great treatise, but I have written it with extremely pure intention, which can be compared with moonlight. May the accumulation of sins be empty like a picture in the sky, and may the accumulation of virtues grow like a river born in summer! Good! Good! Good! The Great Dharma Treasure, the Lamp of All-Encompassing Wisdom. Horpo Shakya Dorje.