English
No. That is to say, do not merely dwell on ordinary appearances. The mind that grasps and the emptiness that is grasped, do not understand them as one or different. Do not cling to characteristics. Regarding actions, those that have been taken and should be done, and the ripening results, do not think they should be abandoned. Even in the stage of an ordinary being, one should reduce all afflictions, because they have no inherent existence. In the stage of a noble one, one should increase purity, because it has no inherent existence. There is no inherent arising or ceasing. When training on the path, qualities are not inherently grasped. Taking and abandoning are not inherently established. Whether one dwells in the higher or lower realms, whether one's practice is correct or incorrect, whether one possesses or lacks the attention of lineage or non-lineage, the essence of the mind is not obscured or mixed up. Without conditions, higher qualities will not arise, yet the nature of conditions is not ascertained. Dharma and non-dharma are equal in their lack of inherent existence. Because the mind has no object, the mind is not suchness. If suchness is not ascertained separately, it is suchness because it lacks inherent existence. The ultimate truth is that because the extreme of the true result is not ascertained, it is that. Because what is not that is not ascertained, it is not not that. In short, whether the mind is merely in a state of awareness, whether it abides or moves, it is equally grasped by mindfulness. Or, in intense meditation, whatever is placed, one attains stability. Or, whatever arises in the mind, one thinks it is not real, and continuously maintains this intention. Do not say it is severing the root. When in meditative equipoise or when external appearances arise, wherever the mind wanders, know that there is no effort. Moreover, when thoughts and so on seem to arise, from the very moment they arise, do not strive for the way in which they are without inherent existence, and know that awareness continuously arises. For thoughts and so on, which have no inherent origin, even if a slight appearance arises, do not obstruct it. At that time, emptiness and dependent arising are not contradictory. This is called awareness that severs the root. For this, the actual noble path and the path that accords with it will arise from very early on. The fundamental meaning is the meaning that is established by its own essence. Even if it is separate from that, it is not contradictory for it to merely appear as an imputation. Moreover, because it is empty of inherent establishment, all actions arise. All actions depend on dependent arising for their establishment, so in reality they do not exist. Thus it is said: The nature of imputation is not contradictory, the state of stability, heat will change. And, the Blessed Mother.
Chinese
而且，在那部经中说：“乔尸迦，色只是假名而已。凡是假名，都由住持拉觉（Rabjor）不违背地显示出来。”等等，一直说到一切智。为什么呢？因为诸法的法性是不违背的，完全不违背。这样说，就是说不违背世间的假名，同时也显示了法性。情况就是这样。有些人因为憎恨他空，所以努力地去否定阿赖耶识。如果心的自性是空性的，那么从何处成就佛果呢？这种争论（《ཛཾ》和《བྱེ་སྨྲར་》两种说法）不会产生。认识到这一点，就能产生良好的见解。大婆罗门也因此而说：“对于根本的离系，心中所想的那个，只要得到上师的口诀就足够了。”这里说道：在雪山至上的大乘中，如果想很好地了解次第的相状，并进入到甚深密续的海洋中，就请登上成就者之语的大船吧！像这样说完之后，为了非常清楚地指示确定的意义，这些话也是因为自己获得了特殊的解脱智慧的果实，所以这部论典也被命名为《解脱的穗》。这样，从“阿热霍”到“无缚地行”之间的这些话，就被称为《解脱的穗》，是清楚地显示胜义谛的歌，是乐和空性平等，也就是确定双运的，是所有续部的文字，也就是不变的语言，是具有胜义谛最高意义的殊胜论典。最初是由怙主札兰达拉的足下所造，到此圆满。这部论典有九十一颂。所有续部的甚深秘密，俱生喜，对于核心意义消除一切疑惑，无与伦比的殊胜论典，我能在此处获得，真是幸运。思念着具德上师金刚持，从内心深处忆念着他的恩德，我恒常以恭敬心祈祷，请您慈悲加持。就像用小船想要渡过大海一样，我也在此处努力，但我的智慧如同孩童。
English
Moreover, in that sutra, it is said, "Kaushika, form is merely a designation. Whatever is a designation is shown by the abiding Rabjor without contradiction." And so on, up to omniscience. Why is that? Because the dharma-nature of all dharmas is non-contradictory, completely non-contradictory. Saying this means that it does not contradict worldly designations and also shows the dharma-nature. The situation is like this. Some people, because they hate other-emptiness, try hard to deny the Alaya consciousness. If the nature of the mind is emptiness, then from where will Buddhahood be attained? This kind of debate (there are two versions, 《ཛཾ》 and 《བྱེ་སྨྲར་》) will not arise. Recognizing this will generate good views. The great Brahmin also said, "For the fundamental detachment, that which is thought in the mind, it is enough to receive the guru's oral instructions." Here it is said: In the supreme Mahayana of the snowy mountains, if you want to understand well the characteristics of the stages and enter the ocean of profound tantras, then please board the great ship of the words of the accomplished ones! Having said this, in order to very clearly indicate the definite meaning, these words are also because one has obtained the fruit of special liberation wisdom, so this treatise is also named "The Ear of Liberation." Thus, from "Ah Re Ho" to "acting without bondage," these words are called "The Ear of Liberation," which is a song that clearly shows the ultimate truth, is the equality of bliss and emptiness, that is, determining union, is the letter of all tantras, that is, the unchanging language, is the supreme treatise that has the highest meaning of the ultimate truth. It was first composed by the feet of the protector Jalandhara, and it is complete here. This treatise has ninety-one verses. The profound secret of all tantras, the co-emergent joy, eliminating all doubts about the core meaning, the incomparable and excellent treatise, I am fortunate to have obtained it here. Thinking of the glorious guru Vajradhara, remembering his kindness from the depths of my heart, I constantly pray with reverence, please bless me with compassion. Just like wanting to cross the ocean with a small boat, I am also striving here, but my wisdom is like that of a child.
Chinese
若我语有错谬处，祈请诸位圣者宽容谅。然而如今此方于，生起定解慧者甚稀少。我之此番讲述纵然确定，于智者前亦倍增自信。如是诸佛之生母甚深般若波罗蜜多，于不共乘之理所生者，如是于此宣说。以此所得之福德，愿我刹那刹那行持诸佛菩萨之一切事业，获得众生之怙主。上师言：一般而言，此论与国王郭比旃扎之祈请歌相连，似于印度西部有之，然未闻。于东、南、中等地，唯此而已。如是扎兰达拉之多哈解脱穗释，及秘密藏等，此乃与讲述之真实等，及立宗之界限，唯以上师之意为准，并结合零星之定论，及与藏地相符之土地使用[分段]，亦于真实义之方面善为适应而作。亦稍许加入自己智慧之安立。亦尽可能地安立了印度圣地三位上师之各自意趣。未广说引经据典及定论等，而是以易懂之语，甚为简便地由释迦比丘嘉钦巴达热纳塔于二十三岁时，在色穷年仲秋上弦初十，于纳嘉之静处所著，书写者为扎巴桑波。吉祥增盛！大成就者黑行者之多哈释，名为甚深义钥。那摩咕噜。以何者之慈悲月光，开启心中之睡莲，于上师足下敬礼后，将宣说甚深之殊胜论典。此处将讲述成就自在之大导师黑行者之多哈金刚歌。首先，于印度语中，所谓多哈郭夏，多哈乃某些译者译为“分段”，某些译者译为“不尽”。萨迦班智达云：印度语称多哈，藏语称自然无饰。
English
If I speak with errors, may the noble ones forgive them. However, in this place nowadays, those who generate wisdom with certainty are very few. Even if this explanation of mine is certain, it greatly increases confidence before the wise. Thus, the profound Prajnaparamita, the mother of all Buddhas, those arising from the principles of the uncommon vehicle, are explained here as they are. By whatever merit is obtained from this, may I act in every moment with all the activities of the Buddhas and Bodhisattvas, and attain the supreme protector of beings. The Lama said: In general, this treatise is connected to the song of request of King Gobichandra, which seems to exist in the western part of India, but has not been heard. In the east, south, center, etc., only this exists. Thus, the Doha Liberation Spike Commentary of Jalandhara, and the Secret Treasury, etc., this is based on the actual explanations, the boundaries of establishing tenets, and only according to the Lama's intention, and also combining scattered conclusions, and land use [sections] that are consistent with Tibet, and has also been well adapted to the aspect of true meaning. Also, a little bit of the establishment of one's own wisdom is added. The respective intentions of the three holy Lamas of India are also arranged as much as possible. Without elaborating on quotations and conclusions, etc., but with easy-to-understand words, it was very easily written by Shakya Bhikshu Gyalkhampa Taranatha at the age of twenty-three, on the tenth day of the waxing moon in the middle of autumn in the year of Serchung, in the secluded place of Nagya, the scribe was Drakpa Sangpo. May auspiciousness increase! The Doha Commentary of the Great Accomplisher Black Practitioner, called the Key to Profound Meaning. Namo Guru. By whose compassionate moonlight, the lotus of the heart opens, after paying homage to the feet of the Guru, I will explain the profound and supreme treatise. Here, I will explain the Doha Vajra Song of the great master of accomplishment, the Black Practitioner. First, in the Indian language, what is called Doha Kosha, Doha is translated by some translators as "segmented", and by some translators as "inexhaustible". Sakya Pandita said: The Indian word Doha, the Tibetan word is natural and unadorned.
Chinese
名为“意义力量生起之语”。许多古老的藏文注释将“གང”解释为“充满”之义。蔡塘寺的杰·久努贝则引用论据，说在汉文中，“དུ་ཧ་”意为“倾注”，而“དུ་དོར”意为“行走”，表示变得盛大，如同牛奶大量挤出，容器被充满一样。然而，正如邬夏吒罗的解释一样，其他解释令人困惑，特别是，从“充满”之义到“倾注”，再逐渐循环论证，这种做法非常过分且不合理，只能说是徒劳无功。 “ཀོ་ཤ་”意为“宝库”，如此便是名称的含义。向吉祥黑汝迦顶礼！这既是翻译的敬礼，也明显存在于汉文原本中。 现在开始讲解正文。分为三个部分：难以证悟真如之理的阐述、真如之理的详细解释、以及总结意义的偈颂。首先是第一部分： 我于胜义义精通， 世间骄慢如实说， 亿万之中若有一， 无垢清净得入者。 经论仪轨古传承， 自诩精通起骄慢， 如蜂贪恋花外蜜， 彼等流连于外境。 这两句偈颂，译师却吉桑布翻译为： 我于胜义义精通， 世间之人起骄慢。 而后面两句偈颂，也被称为印度贝若，成就者贝若扎那巴扎的自译本中写道： 如蜂贪恋花之蜜， 彼等流连于外境。 这样就容易理解了。“世间”指的是外道、声闻部派、以及自诩进入大乘两种宗义的人，他们重视名相。虽然“世间”可以指代一切，但此处主要指代那些自认为进入内道的世间人，他们各自安住于自己的位置，其他人并不了解真如之理，只有我才精通胜义之理，他们以极大的骄慢自诩。如此，那些声称证悟真如的人，数量非常多，那么他们证悟真如是真实的吗？并非如此。那些声称证悟的人，在亿万的数量中，如果有一个，能够无垢
English
It is called "Words that Generate the Power of Meaning." Many old Tibetan commentaries explain "གང" as meaning "to be filled." Tse Tang Ba Je Shonnu Pel cites arguments, saying that in Chinese, "དུ་ཧ་" means "to pour," and "དུ་དོར" means "to walk," indicating becoming grand, like milk being milked in large quantities, filling the container. However, just like the explanation of Ushaṭara, other explanations are confusing, and especially, from the meaning of "to be filled" to "to pour," and then gradually arguing in a circle, this practice is very excessive and unreasonable, and can only be said to be in vain. "ཀོ་ཤ་" means "treasury," so this is the meaning of the name. Homage to the glorious Heruka! This is both a salutation of translation and is also clearly present in the Chinese original. Now, let's begin to explain the actual text. It is divided into three parts: the explanation of the difficulty in realizing Suchness, the detailed explanation of Suchness, and the verses summarizing the meaning. First is the first part: I am skilled in the meaning of the ultimate, The pride of the world is truly spoken, If there is one among billions, Who enters without impurity. Scriptures, treatises, and ancient traditions, Claiming expertise, they become arrogant, Like bees craving honey outside the flower, They wander in external realms. These two verses were translated by the translator Chokyong Sangpo as: I am skilled in the meaning of the ultimate, The people of the world become arrogant. And the latter two verses, also known as the Indian Vairo, are written in the self-translation of the Siddha Vairochana Vajra: Like bees craving the honey of the flower, They wander in external realms. This is easy to understand. "The world" refers to non-Buddhists, the Sravaka schools, and those who claim to have entered the two tenets of Mahayana, who value terminology. Although "the world" can refer to everything, here it mainly refers to those worldly people who consider themselves to have entered the inner path, who each abide in their own positions, and others do not understand the truth of Suchness, only I am skilled in the meaning of the ultimate, they boast with great arrogance. Thus, those who claim to have realized Suchness are very numerous, so is their realization of Suchness true? It is not so. Among the billions who claim to have realized it, if there is one, who can be without impurity