Chinese
是有意义的。无实则不是取舍之境，对于喜爱瑜伽的人们来说无需多言。如果想与论理者一同辩论，因为依赖于事物，所以包含于事物之中。又说，我的卡纳巴的教导是：本初的俱生，怎么会没有呢？它是恒常存在的。我的心，自性的光明，是所有世俗三界生起的基础，也是所有胜义三界的本体。因此，从这自性光明中，三界一切永远地，即恒常地放射出来。称呼众生为愚昧，因为见到显现声响的事物衰败即坏灭，就以此类推，认为真实的智慧也会坏灭，感到恐惧害怕，认为什么也不成立，什么也不是的状态是实相，是胜义，是寄托之处，颠倒地见到这些。这就像见到海浪不断地变化，仅仅理解为大海和海浪没有区别，就认为如果没有海浪，大海也会干涸消失一样。认为有为法变化坏灭，本来的心也会变化坏灭，或者认为有为法刹那坏灭，本来的心也会刹那坏灭，这是非常错误的。例如，海浪平静消失了，大海怎么会干涸呢？同样，有为法坏灭了，俱生仍然存在。所有显现声响在本体上不成立，自性空性，但胜义法界在自性上是存在的。虽然恒常存在，但世间愚昧的人们却看不到，就像牛奶中有酥油的体性却看不到一样，这个也是看不到的。当听到众生有佛性，牛奶中有酥油这些话语时，那些自认为精通名相，内心比猴子还轻浮的人，也随意地擅自解释密咒，把这些佛法术语推向数论派。那些人连外道数论派的理论一页纸都没有见过。
English
It is meaningful. The unreal is not an object of acceptance or rejection, so there is no need to say more to those who love yoga. If you want to debate with logicians, because it relies on things, it is included in things. Again, my Kahna's teaching is: the primordial co-emergent, how can it not exist? It is constantly present. My mind, the self-luminous nature, is the basis for the arising of all mundane three realms, and it is also the essence of all ultimate three realms. Therefore, from this self-luminous nature, all three realms emanate eternally, that is, constantly. Calling beings ignorant, because they see the phenomena of appearance and sound decay and perish, they infer that true wisdom will also perish, feel fear and dread, and think that the state of nothing being established and nothing being is reality, is ultimate, is the place to entrust, seeing these things in a reversed way. It is like seeing the waves of the ocean constantly changing, and merely understanding that the ocean and the waves are not different, and then thinking that if there are no waves, the ocean will also dry up and disappear. Thinking that conditioned phenomena change and perish, the original mind will also change and perish, or thinking that conditioned phenomena perish in an instant, the original mind will also perish in an instant, is very wrong. For example, even if the waves of the ocean become calm and disappear, how can the ocean dry up? Similarly, even if conditioned phenomena perish, the co-emergent remains. All appearances and sounds are not established in essence, and are empty in nature, but the ultimate realm is existent in its own nature. Although it is constantly present, the ignorant people of the world do not see it, just as the essence of butter is in milk but cannot be seen, so this also cannot be seen. When they hear the words that sentient beings have Buddha-nature and that there is butter in milk, those who consider themselves to be proficient in terminology and whose minds are even more frivolous than monkeys, also arbitrarily interpret tantric mantras at will, and push these Buddhist terms towards the Samkhya school. Those people have not even seen a single page of the theory of the heretical Samkhya school.
Chinese
即使没有听过三句连贯的话，却以精通数论派而闻名，实在太过分了。不说那些不相干的废话才好。你才会做这种不了解的传闻。如果你和数论派的人相遇，你很可能会像个哑巴一样。按照他们的观点，就像经部宗一样，认为未来将要产生的果实的自性常有之物现在就存在，这是基于显现和名声而说的。而在这里，不是显现和名声，而是从因果中解脱。实际上，众生根本没有成立。当以理智共同安立二谛时，虽然众生遍布着佛性，却看不见，因为与顺缘相遇时，可以显现出来。众生各自相似，因此被安立为界和种姓的意义。从胜义自性来说，界的意义是法界，种姓的意义是不变异，而不是与因的意义相同。因此，数论派和此二者之间，永远没有机会变成相同的观点，明白了吗，阿达格？因此，远离一切来去等戏论，如实了知自性。卡赫纳瑜伽士我，也在此处随缘嬉戏。意思是，即使住在轮回中，也不会被轮回的过患所染污，因为证悟了远离来去的意义。不仅没有被过患染污，而且还在外面不断地做着利益众生的游戏。希利，希利，希利。 第十三，名为玛拉日巨人力量之歌： 心识之树具五根枝， 欲流果实从中滴落。 至上师言之斧所断， 卡赫纳云大树不再生。 此树以善与非善之水滋养， 智者所断乃上师之特征。 若不知断何树与砍何树， 则腐烂坠落，愚昧爱恋轮回。 空性之树于虚空中， 以斧断其枝干与根。 这是说，从无始以来，轮回习气的枝条无边增长的心识，即是心识之树，五根的枝
English
Even without hearing three connected sentences, you are famous for being proficient in the Samkhya school, which is too much. It would be better not to say those irrelevant nonsense. You are the one who makes up rumors without understanding. If you meet with the Samkhyas, you are likely to become like a mute. According to their view, like the Sautrantikas, they say that the substance of the future fruit, which is of a constant nature, exists now, based on appearance and fame. But here, it is not appearance and fame, but liberation from cause and effect. In reality, sentient beings are not established at all. When the two truths are jointly established by reason, although sentient beings are pervaded by Buddha-nature, it is not seen, because it can be manifested when encountering favorable conditions. Sentient beings are similar to each other, so they are established as the meaning of realm and lineage. From the ultimate nature, the meaning of realm is the Dharmadhatu, and the meaning of lineage is immutability, not the same as the meaning of cause. Therefore, there is never a chance for the Samkhyas and these two to become the same view, understand, Adaga? Therefore, free from all elaborations such as coming and going, and knowing the nature as it is. I, the Kahna yogi, also play here according to circumstances. It means that even if one lives in samsara, one will not be contaminated by the faults of samsara, because one has realized the meaning of being free from coming and going. Not only is one not contaminated by faults, but one also constantly plays the game of benefiting sentient beings outside. Shri, Shri, Shri. Thirteenth, the song called the Strength of the Malla Mountain Giant: The mind-tree has five branches of the senses, The fruits of desire drip from it. Cut by the axe of the supreme guru's words, Kahna said the great tree will not grow again. This tree is nourished by the water of good and non-good, The wise cut it with the characteristics of the guru. If you do not know which tree to cut and which tree to chop, Then it will rot and fall, and ignorance will love samsara. The supreme tree of emptiness in the sky, Cut its branches and roots with an axe. This is to say that from beginningless time, the mind, which is the tree of mind, with the branches of samsaric imprints growing endlessly, the five branches of the senses
Chinese
具有“嘎”的，是从往昔习气的力量，自心显现自心的现象，即是五种妙欲降临和产生，根（感官）与妙欲一起的叶子是分别念，果实是各别识，使之降临。降临的意思是产生。根（感官）和妙欲是意的枝干，说是从意产生的，因此成为从习气力量产生的心的显现。在无边无际的习气中，从根境的习气成熟，产生根识和根识的习气成熟，因此，在众生的显现中，根境二者产生，从中产生分别念和各别识。分别念是从心产生的，对各别识各自的眷属进行分别，也有自己的各别识的先前、同时和后来产生，如同叶子高、低、中三种，对花朵和果实有利益一样。这个偈颂中的“dhruva”的足是：至高上师的等等，是“使之降临”的结尾，以及“特性的”的结尾，以及“信奉存在”的结尾，以及“从自身行持”的结尾等处，加上“dhruva”的足，从而产生了词义连贯的理解。因此，对于先前的那些，也需要考察哪个是“dhruva”的足。如果不考察，像第二个足一样，对于一个，在所有前后都认定为“dhruva”的足，那么有些会存在词义不连贯的危险。卡纳说：至高上师的教言窍诀的斧子，砍断了意的树木之后，那个树木就不会再次生长了。也就是说，用道的斧子舍弃应舍弃的具有习气的意，是从道的伟大和世俗名言的方式而来的，不再生长，是从本来没有生起的胜义谛灭谛的理由，如果一个事物本来就存在，那么即使多次舍弃，那个显现也可能再次出现，因为无法舍弃本来就存在的种子。对于本来没有的，在那里的显现的错觉消失后，就不会再次显现，因为没有显现的因。具有习气的意的树木，善与非善的形态
English
That which has 'ga' is the appearance of one's own mind to oneself from the power of past habitual tendencies, which is the descent and arising of the five desirable qualities. The leaves of the senses together with desirable qualities are conceptual thoughts, and the fruits are individual consciousnesses, which cause them to descend. The meaning of descending is arising. The senses and desirable qualities are the branches of the mind, and it is said that they arise from the mind. Therefore, it becomes a mental appearance arising from the power of habitual tendencies. From within the limitless habitual tendencies, from the ripening of the habitual tendencies of the sense objects, the ripening of sense consciousness and the habitual tendencies of sense consciousness arise. Therefore, in the appearance of sentient beings, the two, sense objects and senses, arise, and from that, conceptual thought and individual consciousness arise. Conceptual thought arises from the mind, and the conceptualizing of the retinue of each individual consciousness also has its own individual consciousness's prior, simultaneous, and subsequent occurrences, just as the three, high, low, and medium leaves, benefit the flowers and fruits. In this verse, the 'dhruva' feet are: 'Supreme Lama' and so on, which are the endings of 'cause to descend,' and the ending of 'of characteristics,' and the ending of 'devoted to existence,' and the ending of 'acting from oneself,' etc., by adding the 'dhruva' feet, a coherent understanding of the meaning of the words is generated. Therefore, for the previous ones as well, it is necessary to examine which is the 'dhruva' foot. If one does not examine, like the second foot, and identifies one as the 'dhruva' foot in all prior and subsequent instances, then there is a risk that some will become incoherent in meaning. Kahna said: The axe of the instructions of the supreme Lama, having cut down the tree of the mind, that tree will not grow again. That is to say, abandoning the mind with habitual tendencies, which should be abandoned by the axe of the path, is from the greatness of the path and the manner of conventional terminology, and not growing again is the reason for the ultimate truth of cessation, which is without arising from the beginning. If something exists from the beginning, then even if it is abandoned many times, that appearance may arise again, because the seed that exists from the beginning cannot be abandoned. For that which does not exist from the beginning, when the delusion of appearance there is exhausted, appearance will not arise again, because there is no cause for appearance. That tree of the mind with habitual tendencies, the aspects of virtue and non-virtue
Chinese
因此，阿闍黎行者的多哈十三品，与阿闍黎释迦牟尼佛加持宣说的大致相同，其中所说与经义不符的少许舍弃，未出现在注释中，但经文的词义和核心意义存在的重要内容也补充进去，而明确阐述。还有在藏地这边被称为科尔尼如者
English
Therefore, these thirteen sections of the Dohas of the Practitioner Acharya are mostly in accordance with the blessed teachings of the Acharya Shakyamuni. A few of the statements that do not conform to the meaning of the scriptures are abandoned, and important contents that are not found in the commentaries but are present in the words and core meaning of the scriptures are also added and clearly explained. Also, in this part of Tibet, he is known as Korni Ru.
Chinese
赞格林的班智达普然札师利吉那和，还有导师迪日师利吉那和，婆罗门拉特那帕拉，以及被称为空隆拜若的毗卢遮那跋折罗这些人，翻译了各位成就者的道歌和零散的诀窍。被称为圣者佛陀的上师小黑印度人也说，很多成就者的论典小品都是诀窍。那时，夏玛译师僧伽嘉灿和玛却巴等人也翻译了很多，很多都是他们自己翻译成藏语的。还有很多不确定是否完全翻译，似乎是从心中产生的。虽然成就者的传记没有定论，但对这类不作考证。在那些之中，虽然有很多像是黑行者的语录，但暂时将其他的放在一边，婆罗门拉特那帕拉汇集了八十四位成就者中大部分人的道歌和一两个诀窍的自译，这似乎是能确信是从印度范本翻译过来的论典。其中出现了黑行者的道歌，也就是：彩粉坛城瓶铃等，不视解脱乃为饱腹术。卡那巴所言如此谁人作，一切皆妄故欲行欺骗。俱生唯一之胜道，卡那吾已明晰尽知晓。经论虽多诵且习，孩童亦难略知晓。禁行左右之歧途，日月罗睺融一处。非明非暗极明朗，俱时生起上师恩。黑行者之歌已竟如是说，这与前面所说的道歌的词句也相似。此意为以彩粉坛城为代表的，画布绘制和立体浮雕，以及以分别念所测度的身坛城等，这些铺张的坛城，以及瓶子和铃铛等物品的差别上，执着于相而感到满足，不视解脱，即没有见到解脱，那只是让身体饱腹的方法。