Chinese
拔出。（卡那巴）沉醉于蜜酒之中，进入俱生莲花苑，变得无心。正如大象贪恋母象一样，那（蜜）也同样从它的脸颊流淌。六道众生皆自性清净，执着于有实与无实则不清净。十力之珍宝遍布十方，以智慧之象寻觅烦恼。（诗句完）在每两句诗之间，都有一个在汉文中称为“dhru”的字。一般来说，它是用于表示诗歌体裁的词语，也有表示歌曲旋律的用法，这里是前者。而且，前面有“dhru”这个词，大多会加在后面每句的开头。词义是：从密意的角度来说，心性被描绘成具有大象形象的装饰品。大象的醉态是：摧毁束缚自己的柱子，用鼻子连根拔起树木，沉醉于酒，喜欢进入莲花苑中食用，贪恋母象，脸颊流淌液体，具有力量并在四处奔跑等等。心之国王被描绘成那样的形象：埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字猛厉燃烧，旺（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字明点融化，结合不改变的字，使智慧之身的力量稳固。日夜的柱子，自性的八十种分别念重复两次，即摧毁、击倒并使其消失。那是心完全寂静的状态，也是遍布身体和各种感官的束缚。各种粗细之风形成的树木，之前产生分别念的根基牢固，但通过身语意的风念诵的力量，两颗牙齿和鼻子的力量这三者，将根拔出，使其处于空性之中。这指的是金刚念诵的智慧。卡那巴的这头心性之象，沉醉于菩提心的来回流动的蜜酒之中，玩耍着各种大欲的嬉戏，虽然与烦恼的泥潭相伴，却不被烦恼所染污，进入俱生莲花苑，变得没有分别念的
English
Pulled out. Kanhapa is intoxicated with honey wine, enters the co-emergent lotus garden, and becomes mindless. Just as an elephant is attached to a female elephant, so too does that (honey) flow from its cheeks. All six realms are inherently pure, but attachment to existence and non-existence is impure. The jewels of the ten powers radiate in all ten directions. The elephant of wisdom seeks out afflictions. (End of the verse) Between every two lines of the verse, there is a word called "dhru" in Chinese. Generally, it is used to indicate the meter of poetry, and it also has a usage to indicate the melody of songs, but here it is the former. Moreover, the word "dhru" that appears earlier is mostly added to the beginning of each subsequent line. The meaning of the words is: From the perspective of secret meaning, the nature of mind is depicted as an ornament with the image of an elephant. The intoxication of an elephant is: destroying the pillar to which it is tied, uprooting trees with its trunk, being intoxicated with wine, enjoying entering the lotus garden to eat, being attached to female elephants, liquid flowing from its cheeks, having strength and running in all directions, and so on. The king of mind is depicted in such an image: The E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Literal Chinese meaning: E) syllable blazes fiercely, the Vam (Tibetan: ཝཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vam) syllable melts into a bindu, the unchanging syllable of union, making the power of the wisdom body stable. The pillars of day and night, the eighty innate conceptual thoughts are repeated twice, that is, destroyed, knocked down, and made to disappear. That is the state of complete quiescence of the mind, and it is also the bondage that pervades the body and various senses. The trees formed by various coarse and subtle winds, the roots that previously generated conceptual thoughts were firmly established, but through the power of reciting the wind of body, speech, and mind, the two tusks and the power of the trunk, these three, uproot the roots and make them empty. This refers to the wisdom of Vajra recitation. This elephant of Kanhapa's mind, intoxicated with the honey wine of the coming and going of Bodhicitta, plays various games of great desire, and although it is accompanied by the mud of afflictions, it is not defiled by afflictions, enters the co-emergent lotus garden, and becomes without conceptual thought.
Chinese
它会吞食莲花的根茎。这总的显示了大贪欲的行为。从那延伸出来的词句是：如是等等四句。如是如是，当心安乐的大象贪恋空性之母象时，如是如是，那就是真如。乐空双运的令人陶醉之水，会流淌在自明的脸颊上。这表示，当气息和心识在中脉中停止时，安乐增长的程度，与证悟自性空性的程度成正比，因此会趋向双运的实相。如那嘎尔诸纳（龙树）所说：外境任何事物皆无实，无自性。识亦如外境一般。若有人完全证悟空性，那并非仅仅是空性的意愿。完全证悟彼之事物集合，以彼之无和彼之唯一之心，幻术师在舞蹈的行为中，极其精通的瑜伽自在者尽情嬉戏。导师释迦牟尼引用了施舍的经文，真如的意义并非仅仅是空性，虽然事物的真如不存在，但大乐的真如，唯一的真如，以各种方式显现的幻术师。因此，所有六道众生，都安住在自性清净的大乐真如之中，本体上没有需要去除的遮障，也没有需要安立的功德。正如所说：此中无须去除任何事物，无须安立任何事物，如实看待真实，如实见即解脱。那么，什么是不清净呢？对事物和非事物执着的分别念，会遮蔽对心性的证悟，因此被称为不清净。实际上，那也是不存在的。这些说明了，通过修持乐空，能够证悟本性的实相的原因，即是自性清净。从那延伸出来的是：如果自性清净，那么功德就不应该是新生的，为了新显功德，对此产生疑问：这个心性之象，本来就具有十力之宝，因此，当通过修行的力量去除遮障时，功德就会清晰地显现出来，并且会向十方行走奔跑。
English
It devours the roots of the lotus. This generally shows the behavior of great desire. The words that extend from that are: As it is, etc., four lines. As it is, as it is, when the mind of the blissful great elephant is attached to the emptiness of the mother elephant, as it is, as it is, that is Suchness. The intoxicating water of bliss and emptiness union will flow on the face of self-awareness. This indicates that the extent to which bliss increases when the breath and mind stop in the central channel is proportional to the extent to which the nature of emptiness is realized, and therefore it will tend towards the reality of union. As Nagarjuna said: Whatever is external is unreal, devoid of self-nature. Consciousness is also like external objects. If someone completely realizes emptiness, that is not merely the desire for emptiness. The collection of things that completely realizes that, with the mind of that absence and that oneness, the illusionist plays to his heart's content in the act of dancing, the extremely skilled yogi master. The teacher Shakyamuni quoted the scriptures of generosity, the meaning of Suchness is not merely emptiness, although the Suchness of things does not exist, the Suchness of great bliss, the only Suchness, the illusionist who appears in various ways. Therefore, all six realms of beings abide in the great bliss of self-nature purity, in essence there is no obscuration to be removed, and no merit to be established. As it is said: There is nothing to be removed here, there is nothing to be established, look at reality as it is, seeing reality is liberation. So, what is impurity? The discriminating thoughts that cling to things and non-things obscure the realization of the mind, therefore it is called impurity. In reality, that is also non-existent. These explain that the reason why one can realize the reality of nature by practicing bliss and emptiness is self-nature purity. What extends from that is: If self-nature is pure, then merits should not be newly born, in order to newly manifest merits, doubts arise about this: This elephant of mind, originally possesses the jewel of the ten powers, therefore, when obscurations are removed by the power of practice, that merit will clearly manifest, and will go and run in the ten directions.
Chinese
行持。 以彼如是功德宝性之威力，由智慧之象自身，寻觅而摧灭烦恼。若译为“智慧之象自身寻觅烦恼”则安乐。寻觅之义即摧灭。此词之汉文为：bì dá yà kā rī dá màng kī lì sè，bì dá yà（梵文，天城体，罗马音，汉语字面意思）：विद्या，vidyā，明。 kā rī（梵文，天城体，罗马音，汉语字面意思）：करी，karī，象。 dá ma（梵文，天城体，罗马音，汉语字面意思）：दम，dama，调伏。 kī lì sè（梵文，天城体，罗马音，汉语字面意思）：क्लेश，kleśa，烦恼，即指烦恼。 经论中所出之歌，大多似为音讹较多者。 续部所出之金刚歌大多，及成就者之道歌等亦如是。 其他语种亦有掺杂。 善哉！ 其次，宣说名为“拍打曼扎日”之第二歌。 前者译师译为“拍打之穗”。 此处译为“鼓之集会”，以一梵语而作藏语之异名也。 其中，名为“鼓之集会”之歌为： 怖畏时相母以道相阻， 见彼迦那心不悦。 迦那去往何处而安住？ 心之行境何者彼舍弃。 三三三者三亦各别住， 迦那所言断除一切有。 何与何生彼与彼亦逝， 自性来临迦那心不安。 此乃迦那国王之宫殿近， 迦那所言吾心不入。 如是。 怖畏时相之梵语为：ā lì niē kā lì niē。 似为音讹之语，而有怖畏时之语源也。 或ā lì niē（梵文，天城体，罗马音，汉语字面意思）：आलिङ्गन，āliṅgana，拥抱者，以 kā lì niē（梵文，天城体，罗马音，汉语字面意思）：काली，kālī，黑女，作意译也。 拥抱者乃大自在天，黑女乃乌玛之异名也。 若如是，则此似为ā lì kā lì a 等 kā 等自性也。 义亦须如是解释，故吾言“以阿等以嘎等”。 无论如何，怖畏阿等单音，与时相母嘎等复音二者，阻断了阿瓦都帝之道。 见其自性，则知阿等嘎等能取所取二者，从本以来即无自性也。 迦那
English
To act. By the power of the inherent nature of the jewel of suchness qualities, the elephant of wisdom itself seeks out and destroys afflictions. It would be easier to translate it as "the elephant of wisdom itself seeks out afflictions." The meaning of seeking is destroying. The Chinese translation of this word is: bì dá yà kā rī dá màng kī lì sè, bì dá yà (Sanskrit, Devanagari, Roman transliteration, literal Chinese meaning): विद्या, vidyā, knowledge. kā rī (Sanskrit, Devanagari, Roman transliteration, literal Chinese meaning): करी, karī, elephant. dá ma (Sanskrit, Devanagari, Roman transliteration, literal Chinese meaning): दम, dama, to tame. kī lì sè (Sanskrit, Devanagari, Roman transliteration, literal Chinese meaning): क्लेश, kleśa, affliction, referring to afflictions. The songs that appear in the treatises mostly seem to have many corruptions. Most of the Vajra songs that appear in the Tantras, and the Dohas of the Siddhas, are also like that. Other languages are also mixed in as appropriate. Shubham! Secondly, explaining the second song called "Pataha Manjari." The former was translated by the translator as "Spike of Pataha." Here, it is translated as "Assembly of Drums," using one Sanskrit word as a synonym in Tibetan. Among them, the song called "Assembly of Drums" is: The terrifying time-sign mother blocks the path, Seeing that, Kahna's mind is not happy. Where does Kahna go and dwell? Which object of the mind does he abandon indifferently? Three, three, three, the three also dwell separately, Kahna said, cutting off all existence. Whatever arises, that also passes away, Self-nature comes, Kahna's mind is uneasy. This is near Kahna's king's palace, Kahna said, my heart does not enter. Like this. The Sanskrit for terrifying time-sign is: ā lì niē kā lì niē. It seems to be a corrupted word, and there is also a source for the word terrifying time. Or ā lì niē (Sanskrit, Devanagari, Roman transliteration, literal Chinese meaning): आलिङ्गन, āliṅgana, embracer, is translated intentionally with kā lì niē (Sanskrit, Devanagari, Roman transliteration, literal Chinese meaning): काली, kālī, black woman. Embracer is the Great Lord, and black woman is another name for Uma. If so, then this seems to be ā lì kā lì a etc. kā etc. self-nature. The meaning must also be explained like that, so I say "with A etc. with Ga etc." In any case, the terrifying A etc. single sound, and the time-sign mother Ga etc. diphthong, blocked the path of Avadhuti. Seeing its self-nature, one knows that the grasper and grasped, A etc. Ga etc., are without self-nature from the beginning. Kahna
Chinese
卡纳巴我之自心，对能取所取之错觉显现，全然不喜悦。往昔卡纳巴之心，是骑乘如风马般而行，然则中脉之风息流动已止息。如今无马，心将往何处去？于何处安住？如是显示其已不能行，且无安住之处，因行者风已尽，住处中脉之能力已衰损故。于问安住何处之答复为：于心之行境，一切所知之自性，以舍置，无勤作之方式安住。其义为：以中脉之流动阻断中脉道，然则中脉能取所取二者之实相为空性离戏，故于离戏空性中入定之时，能取所取二者融入法界。彼时中脉之风亦融入，中脉道解脱。风心之流动止息，心安住于平等性中。此乃修习空性而舍弃束缚风之意义。大婆罗门亦云：何处风与心不行，日月隐没之处，无知者于彼处摄心且出息。以箭喻已显示一切口诀而去。如是说，又说：若作如虚空，则风即能束缚。如是宣说。束缚根识、虚空与风三者，则三脉束缚。彼束缚故，三毒与去来住三者，以及身语意之分别念，此三组三者，亦以各自之状态融入空性之方式安住，如是于法界中斩断三有之颠倒显现，卡纳巴我如是说。如是生起之理由为：三有最初从何处生起之地，于空性中，其后彼亦将行故，以能作与所缚俱有之空性中入定，则三组之事物必定融入空性中。心自身之自性大乐生起后，卡纳巴我对于庸常世俗之法，心不适且不喜，因内在明觉之安乐力量，彼等已被压伏之故。虚空