English
My, Kanhapa's, mind is utterly displeased with the appearances of mistaken grasping and being grasped. Formerly, Kanhapa's mind traveled riding on a wind-horse, but now the movement of the central channel's wind has ceased. Now that there is no horse, where will the mind go? Where will it abide? Thus, it is shown that it can no longer travel and has no place to abide, because the traveling wind has ceased and the power of the abiding central channel has diminished. In response to the question of where to abide, it is: In whatever is the nature of all knowable objects, the sphere of activity of the mind, abide in a state of equanimity, without effort. Its meaning is: Because the movement of the central channel blocks the central path, but the reality of the two, the central channel's grasping and being grasped, is emptiness, free from elaboration, therefore, when one is absorbed in emptiness free from elaboration, the two, grasping and being grasped, dissolve into the expanse. At that time, the wind of the central channel also dissolves, and the central path is freed. The movement of wind and mind ceases, and the mind abides in equanimity. This is the meaning of abandoning the binding of the wind by meditating on emptiness. The great Brahmin also said: Where wind and mind do not move, where sun and moon do not enter, the ignorant should gather their minds and exhale their breath in that place. He has shown all the instructions by means of the arrow simile and has gone. Thus it is said, and it is also said: If one makes it like space, then the wind will be completely bound. Thus it is said. By binding the three, sense consciousness, space, and wind, the three channels are bound. Because of that binding, the three poisons, the three going, coming, and abiding, and the conceptual thoughts of body, speech, and mind, these three sets of three, also abide in the manner of entering into the emptiness of their own state. Thus, Kanhapa says, in that way, the mistaken appearances of the three realms of existence are cut off in the expanse. The reason for this arising is: The place from which the three realms of existence first arose, in emptiness, since they will also go there later, by being absorbed in emptiness together with the agent and the bound, the three sets of things will necessarily dissolve into emptiness. After the great bliss of the nature of the mind itself has arisen, I, Kanhapa, am uncomfortable and displeased with ordinary, conventional things, because by the power of the bliss of inner awareness, they have been overwhelmed. Space
Chinese
安住于语之瑜伽，此乃卡纳（Kanha）接近胜者之王宫，大乐。如是卡纳所说，然不能言说，以分别念思亦不入我心，以离于言语分别故。如是然亦于无分别之智慧中体验之，是说也。吉祥！第三，彼名为“食肉”之歌：城外贱女汝之家，触碰触碰而去，婆罗门之子。嗟嗟贱女与汝共行，卡纳颅器瑜伽弃舍厌恶。唯一莲瓣六十四之上，于彼处贱女舞动，谁是苏拉（Suri）？我为贱女汝书写真实，光明与行者于何之舟中作？讲经贱女另有花朵之座，为汝之故或为子立席耶？嗟汝贱女我乃卡巴拉（Kapala），为汝之故我系骨鬘。摧毁水池后贱女食莲根，取贱女后我杀彼岸。如是说。此处示现胜乘无上密之不共无我，彼之表诠乃是：所谓劣种贱女，与渔夫猎人等共食。无卖肉之地，贩卖花果，于城市之外作居住之屋，而无权于内。亦稍作歌舞之事。婆罗门等高种姓者，莫说彼此真实触碰，影子亦不令触及。导师自身乃婆罗门种姓，然日给玛（Rig-ma）僧伽拉（Seng-ga-la）之瑜伽母乃贱女，似不合种姓，然清净乃心之清净故。虽依劣种亦不失胜种，譬如是，以如是说之方式，乃为开示内定之他义，彼即城市乃自身之身体，彼之外乃色声香味触等，于贱女阿瓦都提（Awadhuti）风心平等融入时，色等彼等即成乐空，以其成为贱女阿瓦都提之行境故。彼等乃贱女汝之家。
English
This, abiding in the yoga of speech, is Kanha approaching the great bliss of the palace of the victorious one. Thus said Kanha, yet it cannot be spoken, and even if thought with discrimination, it does not enter my heart, because it is free from verbal discrimination. Even so, it is experienced in the non-discriminating wisdom, it is said. Auspicious! Third, the song called "Eating Flesh": Outside the city, the outcaste woman is your house. Touching, touching, goes the Brahmin's son. Alas, alas, outcaste woman, I will go with you. Kanha, abandon the disgusting skull yoga. On the one lotus petal of sixty-four, There the outcaste woman dances, who is Suri? I write the truth for you, outcaste woman. In whose boat do light and travelers make? The teaching outcaste woman also has a flower seat. For you or for the son is the seat set? Alas, you outcaste woman, I am Kapala. For you I have bound the bone rosary. Having destroyed the pond, the outcaste woman eats lotus roots. Having taken the outcaste woman, I kill the other shore. Thus it is said. Here, it shows the unique selflessness of the supreme vehicle, the unexcelled secret mantra. The symbolism of this is: The so-called low-caste outcaste woman eats together with fishermen, hunters, and so on. There is no place to sell meat. She sells flowers and fruits. She makes a house to live outside the city, but has no right to live inside. She also does some singing and dancing. The Brahmins and other high castes, let alone actually touching each other, do not even let their shadows touch each other. The teacher himself is of the Brahmin caste, but the yogini Rig-ma Seng-ga-la is an outcaste woman. It seems inappropriate for the caste, but purity is the purity of the mind. Although relying on a low caste, the supreme caste is not lost, as an example. In the manner of saying so, it is to show another meaning that is determined within. That is, the city is one's own body, and outside of it are forms, sounds, smells, tastes, and tactile objects. When the wind and mind are equally absorbed into the outcaste woman Awadhuti, those forms and so on become bliss and emptiness, because they become the field of activity of the outcaste woman Awadhuti. Those are the outcaste woman's house.
Chinese
是也。其后以三种手印令拙火燃炽，我乃心性本具清净之婆罗门子，与俱生犹如一体，故与幼女阿瓦都帝之身分六轮，以金刚宝触之又触之而行，于明妃或外境之五欲显现乐空之家中受用之。触之又触之如是说二次者，若与刹那之喜乐结合，乃反复生起之义，若与喜乐之地结合，于六轮以上下之次第，乃生起四喜或十六地之义。噫！幼女者，以藏语之姿态呼唤业之明妃，是说命脉阿瓦都帝，即卡哈纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）自心。颅器大乐之瑜伽士我，与幼女阿瓦都帝汝，恒常共同行故，已舍弃令人作呕之漏乐之行相之分别念。此乃于中脉之道唯一来往之足迹，以拙火与四喜之乐，当舍弃者皆舍弃之。大乐即是证悟无我之智慧之殊胜故。阿瓦都帝亦是智慧之阿瓦都帝主母，彼与乐空之智慧以体性之门无有差别故，无色之乐与有色之显现二者成为味等，我已证悟如是释论中说。与内在之幼女共同行之方便者，唯一彼于脐轮之六十四莲瓣上，于各瓣之中央所住之，六十四界之拙火等，与轮之脐之拙火俱生者融合为一，其光之显现充满幻化轮时，中央之俱生母亦显现六十四种形相。如是幼女脐轮之拙火乃作如是之舒卷之舞，生稀有之想故，名为瓦苏利。彼之六十四界者，五大种以六六小种分者三十，彼与味、独、日月、方便智慧分者六十，及唯一空性明点四，以身、语、意与乐之差别也。彼等之能。
English
It is so. Then, with the three mudras, the fierce fire blazes. I, the son of a Brahmin whose mind is inherently pure, have become one with the innate, like a whole. Therefore, with the six chakras that are part of the body of the young woman Awadhuti, I go touching and touching the vajra jewel. I enjoy the five desires of the senses, the consorts or the external world, in the house where bliss and emptiness arise. The reason for saying "touching and touching" twice is that if it is combined with the joy of a moment, it means arising again and again. If it is combined with the place of joy, it means that the four or sixteen places of joy arise in the order of going up and down in the six chakras. O young woman, in the guise of calling the consort of karma in Tibetan, it is said that the central channel is Awadhuti, that is, Kahna (Tibetan, Devanagari, Roman transliteration, literal meaning) one's own mind. I, the yogi of the skull of great bliss, and you, the young woman Awadhuti, have always been together, so I have abandoned the conceptual thoughts of disgusting, dripping pleasure. This means that one will abandon what should be abandoned with the fierce fire and the bliss of the four joys, which are the only traces of going and coming on the middle way. Great bliss is the supreme wisdom of realizing selflessness. Awadhuti is also the chief of the wisdom Awadhuti, and since there is no difference between her and the wisdom of bliss and emptiness in terms of essence, I have realized that the colorless bliss and the colored appearance have become of equal taste, as explained in the commentary. The method of being with the inner young woman is that the only one is on the sixty-four lotus petals of the navel chakra, and the fierce fires of the sixty-four realms that reside in the center of each petal are merged into one with the fierce fire of the co-emergent of the center of the wheel. When the appearance of its light fills the illusory wheel, the co-emergent mother in the center also appears in sixty-four forms. In this way, the fierce fire of the young woman's navel chakra performs such a dance of expansion and contraction, and because of the wonderful thought that arises, it is called Vasuli. The sixty-four realms are divided into thirty when the five great elements are divided by six minor elements each, and sixty when they are divided by taste, single, sun and moon, means and wisdom, and four unique empty bindus, by the difference of body, speech, mind and bliss. Their power.
Chinese
中部拙火旋转，中部拙火是智慧的显现。 那些互相混合，那些变成智慧拙火，是舞蹈的意思。那时，无论风融入中脉，拙火燃烧，明点降落，都会生起亲眼见到无我的智慧。因此，中脉被称为无我母。 以前的拙火被称为中脉，是因为它被认为是中脉精华中最好的。 这两者目的相同。 觉性心之国王我，向你中脉提问一个真实的问题： 我们这些世俗的各种显现，一同融入俱生而离去，又从俱生中，各种显现快乐地显现而来，从轮回分别的河流中互相救度，依靠的是什么船呢？ 回答是： 补充完整，那艘船是把融乐紧紧束缚，大悲显现。 注释中这样解释，意义非常丰富。 菩提心之花鬘，遍布并销售于所有脉轮处。 为了中脉脐轮拙火你燃烧和增长的意义，将智慧母的空心脉管芦苇垫子放置于珍宝之处。 除此之外，还有梵天之火燃烧的平台。 再次结合自身，芦苇垫子是中脉下端膨胀的空心，伴随着业风。 唉！唉！中脉啊！这样呼唤阿瓦都帝，我心性即是颅器，守护快乐且不衰减。 为了你中脉，觉性心我将六轮中不坏明点的骨鬘六印束缚，即风心融入明点。 像这样将融乐紧紧束缚不改变，为了成就智慧身，摧毁不净轮回身语意的水池后，中脉阿瓦都帝吞噬了七万二千脉的莲花根，即以空性掌控。 再次，拿起中脉智慧拙火作为朋友，觉性心之国王显现于大乐
English
The central Tummo revolves, and the central Tummo is the appearance of wisdom. Those intermingle with each other, and those become wisdom Tummo, which is the meaning of dancing. At that time, no matter whether the wind dissolves into the central channel, the Tummo burns, or the bindu falls, the wisdom of seeing selflessness directly arises. Therefore, the central channel is called the Mother of Selflessness. The previous Tummo was called the central channel because it was considered the best of the essence of the central channel. These two have the same purpose. I, the King of Awareness and Mind, ask you, Yungma, a true question: We, these various worldly appearances, dissolve into the co-emergent and depart, and again from the co-emergent, various appearances happily arise and come. What boat do we rely on to cross each other from the river of samsaric differentiation? The answer is: To complete and fulfill, that boat is the binding of bliss tightly, and the arising of great compassion. The commentary explains it this way, and the meaning is very rich. The garland of Bodhicitta flowers pervades and sells in all chakra places. For the sake of the meaning of you, the Tummo of the navel chakra of Yungma, burning and growing, the reed mat of the empty channel of the Wisdom Mother is placed in the place of jewels. Apart from that, there is also the platform where the fire of Brahma burns. Again, applying it to one's own body, the reed mat is the expanded hollow of the lower end of the central channel, accompanied by karmic winds. Alas! Alas! Yungma! Thus calling Avadhuti, my mind itself is the skull cup, protecting happiness and preserving it without diminishing. For the sake of you, the central channel, I, the mind of awareness, bind the six seals of the indestructible bindu rosary in the six chakras, that is, the wind and mind dissolve into the bindu. In this way, by binding bliss tightly and unchangingly, in order to accomplish the wisdom body, after destroying the pool of impure samsaric body, speech, and mind, Yungma Avadhuti devoured the lotus roots of the seventy-two thousand channels, that is, controlled them with emptiness. Again, taking Yungma, the wisdom Tummo, as a friend, the King of Awareness and Mind appears in great bliss