Chinese
以及与此相似的各种事业和成就世间悉地的方便。念诵和，火供和，坛城的事业，日复一日地过去，为何还要停留呢？在这获得甚深道的时候，没有空闲去做那些散乱的事情，不要被那些小事所迷惑，应当努力于俱生智。获得原本固有的具足一切相的明妃大印之后，要以恒常修习的方法来享用。如是，导师自己如何做，也这样教导众人去修持。如是教导。如是说：心之显现仅仅是自己心中所生，犹如镜中的影像一般。所有一切胜者的佛子和诸佛所依止的，瑜伽自在者应当依止。智慧火焰极其炽盛，能焚烧魔众及其处所一切。对于身体的贪执等等，会使瑜伽士因多年的勤奋而失去安乐。如是说。那么，有戏论的行次第，进入密咒和续部的结合，不是大瑜伽士的行为吗？为何要舍弃密咒和续部呢？如若自身之家根本中脉（梵文：Avadhuti），智慧显现的拙火母，没有稳固且不动摇地安住，在那之前，要修持五部吗？如果修持了，也没有结果，所以不应修持。如果成就了，那本身就是密咒和续部以及坛城等等一切的体性。所以，不一定非要修持有戏论的那些，如果不成为散乱的因缘，修持那些也没有妨碍，因为那一切都会变成智慧的游舞。这里所说的五部，在毗卢和新译中说：在那之前，要修持五妙欲。这样翻译，并且在注释中也有解释为五现证菩提的，经典的词义是：在有戏论的时候，要做从五部所生的事业手印女，或者要做修持胜者五部众的坛城。因此，这里对于近取的行为是没有戏论的，非常
English
And similar activities and methods for achieving worldly siddhis. Recitation, fire offerings, and mandala activities, why linger as days pass by? In this time of attaining the profound path, there is no time for those distractions. Do not be deluded by those small matters, but strive for co-emergent wisdom. Having obtained the great mudra of the original, inherent consort who possesses all qualities, one should enjoy it through constant practice. Thus, as the master himself does, so should he instruct others to practice. Thus he advises. As it is said: The appearance of the mind is merely born from one's own mind, like a reflection in a mirror. Yogis should rely on what all the victorious sons and Buddhas rely on. The blazing fire of wisdom burns away all the hosts of demons and their abodes. Attachment to the body and so on causes yogis to lose their bliss through years of effort. Thus it is said. Then, is not the practice of elaborate activities, entering into the union of mantra and tantra, the practice of a great yogi? Why abandon mantra and tantra? As long as the mistress of one's own home, the root central channel (Avadhuti,梵文天城体：अवाधूत,梵文罗马拟音：Avadhūti，汉语字面意思：阿瓦杜提), the wisdom-manifesting fierce woman, does not abide steadily and immovably, should one practice the five families? Even if one practices, there is no result, so it should not be practiced. Once that is accomplished, it is the very essence of mantra, tantra, mandala, and everything else. Therefore, it is not necessary to practice those elaborate things. If they do not become a cause of distraction, there is no harm in practicing them, because all of that will become a play of wisdom. Here, the five families are said in Vairocana and the New Translation: Until then, practice the five objects of desire. This is how it is translated, and in the commentary, it is also explained as the five manifest enlightenments. The meaning of the text is: In the time of elaboration, one should perform the action mudra woman born from the five families, or one should practice the mandala of the assembly of the victorious five families. Therefore, here, for the practice of the near cause, there is no elaboration, and very
Chinese
因为无整也可以，并非一定需要有整。修习大手印时，有整不会成为散乱的因缘。如果为了利益他人，做也是可以的。如果没有生起智慧的拙火，那么圆满次第的行持就被认为是意义不大的。因此，对于这一点，在暖相小，或者没有获得命勤的次第之前，如果做出看似圆满次第的行持，那是堕入恶趣之因。即使获得了暖相，但在没有获得大暖相或者微细的执着之前，有整的行持既困难又意义不大，无整的行持也与此类似。总的来说，即使可以有非常无整的状态，但圆满次第的非常无整在那个时候是不会出现的。这两句偈颂，虽然是断除不应修持任何密续的疑虑的补充意义，但也间接指出了提升道之力量的行持。第三，总结意义的偈颂是：如果对妙龄少女没有贪恋，那么这个身体如何能成就菩提？通过什么才能证悟无间俱生喜？过去世的学问有什么用？因此，它能摧毁众生的所有分别念，以及所有的我慢。迎娶了本来的家主母，珍贵的心不再动摇。唉呀！那就是金刚萨埵怙主，我为了神圣的意义而说。就像盐融入水中一样，家主母迎娶了心。如果和她在一起，唉呀！那时就会变成同味。这是说，如果总结之前所说的所有意义，就归结为增长大手印的安乐和将自心安住在空性平等性中这两者。而这两者也不是互相轮换的，必须让平等性的心显现为大乐。仅仅通过它，所有的障碍都会自然清净，所有胜义的功德都会显现，并且会以无舍无得的方式立即获得双运原始怙主。这是这样解释的。也就是说，如果没有修持业和智慧手印，以及空色大手印等的对妙龄少女产生贪恋的结合，那么这一世和这一个身体，如何能成就双运大手印的双运呢？
English
Because non-elaboration is also permissible, it is not necessarily the case that elaboration is required. When practicing Mahamudra, elaboration does not become a cause for distraction. If it is for the benefit of others, then doing it is also acceptable. But if the wisdom fire of tummo has not been generated, then the practice of the Completion Stage is considered to be of little significance. Therefore, in this regard, before the small heat or before obtaining the stages of life force exertion, if one engages in what appears to be the practice of the Completion Stage, it is a cause for falling into the lower realms. Even if one has obtained that heat, but before obtaining great heat or subtle clinging, the practice of elaboration is difficult and of little significance, and the practice of non-elaboration is similar in nature. In general, even if it is permissible to have a state of extreme non-elaboration, the extreme non-elaboration of the Completion Stage will not occur at that time. These two verses, although they are a supplementary meaning that dispels the doubt of not practicing any tantras, they also indirectly point out the practice of enhancing the power of the path. The third, the verses summarizing the meaning, are: If there is no attachment to a young maiden, then how can this body attain enlightenment? Through what can one realize the co-emergent joy without interruption? What is the use of past learning? Therefore, it destroys all the conceptual thoughts of beings, and all pride. Having taken the original mistress of the house, the precious mind does not waver. Alas! That is Vajrasattva, the protector, I speak for the sake of the sacred meaning. Just as salt dissolves in water, so the mistress of the house takes the mind. If one is together with her, alas! At that time, it becomes of the same taste. This is to say that if one summarizes all the meanings previously taught, it is condensed into two: increasing the bliss of Mahamudra and placing one's own mind equally in emptiness and equality. And these two are not mutually exclusive, but the mind of equality must arise as great bliss. Through that alone, all obscurations will be naturally purified, all the qualities of ultimate truth will be manifested, and the primordial protector of union will be immediately attained in a way that is without abandonment or attainment. This is how it is explained. That is to say, if there is no practice of union with attachment to a young maiden, which is the practice of action and wisdom mudras, and the great mudra of emptiness and form, then how can this one life and this one body attain the union of the great mudra of union?
Chinese
否则无法成就。如果以空色大印融化并束缚明点，则无法成就身位转变的双运。空色大印的力量增长需要另外二者，特别是，智慧印虽然没有也可以，但事业印则一次是必须的。如同所说：与印相伴，对于极度衰弱的修行者来说，此生不会给予至上的安乐。这里所说的印是事业印。因此，无论以何种方式，不间断地，从三印中生起的俱生喜进行觉悟并修习。吠陀和古代传说等众多名相有什么用呢？因为它们仅仅是为了获得名利。本来的明妃，无戏论的虚空瑜伽，以各种方式显现，作为所缘境而取之。如意宝，意明点应当毫不动摇。如此，恒常显现的大印，俱生喜的觉受，取各种形象的明妃，如果能习惯于一起修习，不久之后，就像盐融入水中一样，会变成无别味一的双运。在非常习惯的时候，一瞬间就会如此显现。使明点不动的，以及使空色稳固的方法是，虚空瑜伽和事业风的止息。如此修习，对于行走的分别念，贪嗔等所有烦恼，以及我慢，稍微降低声音，对于无我执着为我的我慢，对于无实执着为实的实执，以及庸常的分别念和执着于漏乐习气的我慢等，所有烦恼，就像乌云消散在空中一样，会以自解脱的方式寂灭。心性本初安乐以各种方式存在，并且在道之智慧中如此显现的，正是最初的怙主，吉祥金刚萨埵，是所有佛的自性，并且也是胜义谛的至高处，我以行持金刚来宣说。
English
Otherwise, it cannot be accomplished. If the bindu is melted and bound by the great mudra of emptiness and form, the union of the transformed body cannot be achieved. The power of the great mudra of emptiness and form needs the other two, especially, the wisdom mudra may be dispensable, but the action mudra is definitely necessary once. As it is said: "Accompanied by the mudra, this life will not give supreme bliss to the extremely weak practitioners." The mudra mentioned here is the action mudra. Therefore, in whatever way, without interruption, one should realize and practice the co-emergent joy arising from the three mudras. What is the use of many terms such as Vedas and ancient legends? Because they are only for gaining fame and profit. The original consort, the non-elaborate space yoga, appears in various ways, and is taken as the object of focus. The wish-fulfilling jewel, the mind-bindu, should be unwavering. Thus, the great mudra that constantly appears, the feeling of co-emergent bliss, taking the consort of all forms, if one can get used to practicing together, soon, just like salt dissolving in water, it will become the indivisible, same-flavored union. When one is very accustomed to it, it will manifest in such a way in an instant. The methods to make the bindu unmoving and to stabilize emptiness and form are space yoga and the cessation of action-wind. By practicing in this way, the wandering thoughts, all afflictions such as greed and hatred, and arrogance, slightly lowering the voice, the self-grasping that is arrogant to the selflessness, the object-grasping that is arrogant to the unreal as real, and the ordinary discriminations and the arrogance of clinging to the self of leaking-pleasure habits, all afflictions, like clouds dissipating in the sky, will be pacified in a self-liberating way. The nature of mind, which is originally blissful and exists in all ways, and which appears in this way in the wisdom of the path, is the original protector, glorious Vajrasattva, the nature of all Buddhas, and also the supreme state of ultimate truth, which I speak of with the action vajra.
Chinese
亦显示了。说“嘉耶”是让众人信服。说“金刚”是断除的功德等。说“勇士”是证悟的功德等。说“怙主”是成为一切有情之怙主的事业，以及成为一切法之怙主，从而显示了法界普遍。所有这些功德也都是以胜义谛来区分的。偈颂宝藏圆满。 这是黑行尊者所造。说是这样造出来的。在毗卢遮那的译本中，说是瑜伽自在大师黑行金刚阿阇黎所造的多哈宝藏圆满。这样显示。印度堪布燃灯吉祥智尊者，以及藏地译师阿阇黎玛尔巴曲吉旺秋翻译、校订并确定。这是译后记。此处的班智达是尼泊尔大悲胜友梅扎林巴，译师是玛尔巴多巴智者。另外，在《行歌宝藏释》中，引用此经的译文非常优秀，但经文不完整，除了译文的差异外，印度毗卢遮那的译本和新译本中，玛尔巴多译本的意境更为广阔和优秀。对于其他藏族学者未曾阐述的这部优秀经文，塔拉纳塔进行了阐述。如此阐述的善根，愿成为一切众生获得大乐之因。如此，大成就者黑行尊者的多哈宝藏之释，名为甚深义钥，也是由嘉康巴塔拉纳塔所著。 ཀཧྣ་པའི་多哈零散之释，名为奇妙光芒，在此。顶礼上师和金刚空行母众。 经中明确授记，名声与虚空等同，行为无上的黑行之语，略作解释。 在此，略微解释大成就者行者所著的多哈零散之义。 首先，名为帕塔哈之穗的歌是， ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字稳固，二个“ཀ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）本身， 种种形象，普遍作用，束缚
English
It also showed. Saying "Kva ye" is to convince all beings. Saying "Vajra" is the merit of abandoning, etc. Saying "Hero" is the merit of realization, etc. Saying "Protector" is the activity of becoming the protector of all sentient beings, and becoming the protector of all dharmas, thereby showing the universality of the Dharmadhatu. All these merits are also distinguished by the ultimate truth. The treasury of verses is complete. This was made by the venerable Nigropacharya. It is said that it was made in this way. In the translation of Vairochana, it is said that the Doha Treasury made by the great master of Yoga, Nigropacharya Vajra, is complete. This is how it appears. The Indian Abbot Dipamkara Rakshita, and the Tibetan translator Acharya Marpa Chokyi Wangchuk translated, proofread and finalized it. This is the colophon. The Pandit here is the Nepalese Great Compassionate Friend Meza Lingpa, and the translator is the wise Marpa Dopa. In addition, in the "Explanation of the Treasury of Songs of Practice," the translation of the quotations from this scripture is very excellent, but the scripture is incomplete. Apart from the differences in translation, the translation of Vairochana in India and the new translation, the meaning of Marpa's translation is more extensive and excellent. For this excellent scripture that other Tibetan scholars have not explained, Taranatha has explained it. May the merit of such an explanation become the cause for all beings to attain great bliss. Thus, the explanation of the Doha Treasury of the great accomplished Nigropacharya, called the Key to Profound Meaning, was also written by Gyalkhampa Taranatha. The explanation of the scattered Dohas of Kanha, called Wonderful Radiance, is here. Homage to the Guru and the assembly of Vajra Dakinis. The words of Nigropacharya, which are clearly prophesied in the Tantras, whose fame is equal to the extent of the sky, and whose conduct is unsurpassed, will be briefly explained. Here, the meaning of the scattered Dohas written by the great accomplished practitioner will be briefly explained. First, the song called the Ear of Patta is, the letter ཨེ་ཝཾ་ (Tibetan, Devanagari, IAIS, meaning) is stable, the two "ཀ" (Tibetan, Devanagari, IAIS, meaning) themselves, various forms, universal function, bondage.