English
It means that it completely eliminates the winds from the other side. Thus, from the beginning of grasping onwards, when the elements dissolve, one realizes that self and other appearances are like illusions. Eventually, when the winds dissolve, a non-conceptual, free from elaboration, sky-like absence of appearance arises as impure appearances cease. When fierce heat blazes, a clear appearance of wisdom arises, and one naturally understands karmic appearances as illusions. Furthermore, when melting bliss arises, the appearance of karmic illusion vanishes, and a realization of the blissful nature of mind occurs. This is the ultimate profound meaning of realizing selflessness. Moreover, when the Great Bliss Tantra arises, from the perspective of seeing that nothing other than the realm of Great Bliss Coemergence is established, and from the aspect of seeing the self as selfless, it is the selflessness of the person. From the aspect of seeing that the aggregates and so forth are not established, it is the wisdom of seeing the selflessness of phenomena. The fourth, the third song called "Padahamanjari": Nadi, powerful, firmly holding khatvanga, Invincible Damaru proclaims the sound of a hero. Kanhapa, skull-bearer, enters yoga and practices, In the city called the body, speaks of one lineage. Ali Kali, with bells and anklets, Moon and sun are made as ear ornaments. Desire, hatred, and ignorance are smeared with ashes, The supreme liberation, a pearl necklace, is hung. The ugly woman, Ani Kutoda, is killed in the house, Killing the mother, Kanhapa Kapali. Thus it is said. For the sake of profoundly realizing the ultimate meaning, it is spoken for the sake of great bliss. Nadi is the channel, because it is the nature of a heroine, therefore the feminine marker long "ī" is mentioned. Among the thirty-two channels, the chief one with supreme power is Avadhuti, that is, the central channel that expands with the power of binding the root of the ra-kyaṅ at the secret wheel. Firmly holding it is the inner khatvanga, and from the expansion of the central channel, the sound of indestructible emptiness is proclaimed, which is the sound of a hero, because it subdues all impure sounds of karmic appearances. The Damaru proclaiming the definitive meaning is that, Kanhapa is one's own mind, now the skull is the thirty-two bindus of the crown chakra, entering the yoga of fierce heat union and practicing the wisdom of clarity and emptiness without conceptualization, hearing these, one enjoys food.
Chinese
此乃彼之确切意义。在此身体之城中，五种元素之各色种类，于红色燃烧之光明与白色融化之安乐自性中，平等享用为同一族类，此乃于城中五族之家各自游荡之确切意义。阿利（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）单音之气与嘎利（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）柔音之气融入中脉，生起不坏之声，乃铃铛摇曳之串珠与脚镯有声之确切意义。月亮白色之界与太阳红色之运行于中脉中再三混合，亦增长不坏之声，因恒常听闻之故，故以耳环为饰品之最胜。脐轮与柔玛（roma）拙火遍布故生贪欲，顶轮与强玛（kyangma）遍布故生嗔恨，中脉与心间遍布故，以焚烧痴愚之灰涂身，修习三脉与三轮，则其余诸脉亦转为生起智慧之因。此处以智慧拙火燃烧之火焰遍布为象征，亦以融化之安乐遍布，烦恼转为道用，亦是修习三脉之意义。获得金刚萨埵大乐之解脱，犹如悬挂珍珠项链，乃为菩提心明点之串珠稳固之故。此等乃饰品之确切意义。所谓不应依止骷髅女，世俗谛中之骷髅女乃于田野中修行之瑜伽母，食肉罗刹女等。彼等乃对违犯誓言等放逸者嗔恨而杀害，若于内义中结合，则具足不坏之声之脐轮之瑞卡（rekha），于空性之家中杀害幻母意念与阿尼气与昆波五根识，又因与母同等之无明亦因智慧光明增长而杀害之故，故卡纳巴我具大力。此等大多应结合于执持之修法以上。吉祥！第五名为大鼓之歌，于慈悲之王处玩骰子，以上师之语胜过有情之力量。
English
This is the exact meaning of that. In this city of the body, the various kinds of the five elements are equally enjoyed as one family in the red burning light and the white melting bliss nature. This is the exact meaning of wandering in the houses of the five families in the city. The ali (अ, a) single sound wind and the kali (क, ka) soft sound wind merge into the central channel, and the indestructible sound arises, which is the exact meaning of the tinkling rosary and the sounding anklets. The white sphere of the moon and the red movement of the sun are repeatedly mixed in the central channel, which also increases the indestructible sound. Because it is always heard, the earrings are the best of ornaments. Because the navel wheel and roma fierce fire pervade, greed arises. Because the crown wheel and kyangma pervade, hatred arises. Because the central channel and the heart pervade, the ashes of burning ignorance are applied to the body. By practicing the three channels and the three wheels, all other channels also turn into the cause of generating wisdom. Here, the blazing light of the burning wisdom fierce fire is a symbol, and it is also pervaded by the bliss of melting. The transformation of afflictions into the path is also the meaning of practicing the three channels. Obtaining the liberation of the great bliss of Vajrasattva is like hanging a pearl necklace, which is for the stability of the rosary of bodhicitta bindus. These are the exact meanings of the ornaments. The so-called not relying on the skull woman, in the conventional truth, the skull woman is the yogini who practices in the field, the flesh-eating Rakshasa woman, etc. They hate and kill those who break vows and are negligent. If combined in the inner meaning, the rekha of the navel wheel with the indestructible sound kills the illusory mother's mind, the ani wind, and the kunpo five sense consciousnesses in the house of emptiness. Also, because ignorance, which is equal to the mother, is also killed by the increase of the light of wisdom, Kanhapa, I am powerful. Most of these should be combined with the practice of holding and above. Auspicious! The fifth song is called the Great Drum, playing dice at the King of Compassion, surpassing the power of beings with the words of the Guru.
Chinese
拉。朝向一方调动“杜阿”，对国王有益，卡纳靠近王宫。最初，如果调出一个“人”，就会被杀死。调出大象，与五种生灵嬉戏。智慧之王完全逝世。如果确定这样做，就能战胜有生之军。卡纳说，我擅长下棋。计算六十四格后拿取，意思是这样。正如所说：六个月的禁欲，以各种方式接触，减少的乐受，平等，转变为道之心。如是说。为了获得无漏的大悲喜乐，或者不能获得，为了战胜，与瓶气等风的结合的赌博嬉戏。这也要与上师口传的诀窍相结合。就能战胜有生之单调力量。无论是四方，还是八方，都一样。此方的国王和彼方的敌人，两者的位置都在中央。杜阿是军队的棋子。这也是朝向具有关键的细微脉轮的方向。以强力的方式调动“杜阿”，是对中央的国王有益的方法。这也是靠近六个脉轮，或者十八个，或者三十二个等。以具有关键的强力方式，将风注入那些脉轮中，为了使中脉扩张。卡纳自己的明觉，应该靠近王宫脉轮的墙壁或支柱。这里国王代表阿瓦都提，彼方代表单调。这也是最初，菩提心的明点，如果从中脉下端向外调出，单调的风会转移明点。仅仅是智慧的因，会以离喜的自性杀死并衰败。混合瓶气的粗猛命气的大象，从各个脉轮的中心，向外扩展并调出。与单调的风，五种元素的生灵嬉戏。大象是环绕四方，压向中央就会杀死，不是其他。所以举例说，与五种元素的风和瓶气嬉戏。这样嬉戏后，如果生起智慧，即五种风转变为智慧之雨的智慧。那么，那样的使者的棋子就更多了。
English
La. Moving the 'Du A' towards one side is beneficial to the king, Kahna is close to the royal palace. Initially, if one 'person' is moved out, they will be killed. Moving out the elephant, playing with the five kinds of beings. The king of wisdom completely passes away. If this is done with certainty, one can overcome the army of existence. Kahna said, I am good at playing chess. Taking after calculating sixty-four squares, that is the meaning. As it is said: Six months of asceticism, touching in various ways, the diminished pleasure, equality, transforms into the mind of the path. As it is said. In order to obtain the great bliss of unadulterated compassion, or not obtain it, in order to conquer, gambling with the combination of winds such as vase breathing. This must also be combined with the oral instructions of the guru. One will be able to overcome the monotonous power of existence. Whether it is the four directions or the eight directions, it is the same. The king of this side and the enemy of the other side, the positions of both are in the center. Du A is a chess piece of the army. This is also towards the direction of the subtle chakras that have key points. Moving the 'Du A' with forceful means is a way to benefit the king in the center. This is also close to the six chakras, or eighteen, or thirty-two, etc. With forceful means that have key points, injecting wind into those chakras, in order to expand the central channel. Kahna's own awareness should be close to the wall or pillar of the royal palace chakras. Here the king represents Avadhuti, and the other side represents monotony. This is also initially, the bindu of bodhicitta, if it is moved out from the lower end of the central channel, the monotonous wind will transfer the bindu. The mere cause of wisdom will kill and decay with the nature of dispassion. The elephant that mixes the coarse vital prana of vase breathing, spreading out and moving out from the center of each chakra. Playing with the monotonous wind, the beings of the five elements. The elephant is circling around the four directions, pressing towards the center will kill, not otherwise. So it is exemplified that playing with the wind of the five elements and vase breathing. After playing like this, if wisdom arises, that is, the wisdom of the five winds transforming into the rain of wisdom. Then, the chess piece of such a messenger is even more.
Chinese
以来的方式。国王的心之痛苦，因生命之箭未混合，而完全从悲伤中解脱，从而被驱散。同样，在大象的背上，也有大象等等。在中脉的内部、中间和外部所有地方，将宝瓶气修习得非常稳固。从产生轮回僵尸军队的所有风中，阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）将会胜利。自性觉知之心，将获得摧毁能取所取彼岸主宰的石块安放之善妙安放。然后，将脐轮的六十四个脉轮全部计算并获取，即进行掌控。这是“掌控”的意义。那也就像下棋时，国王一方最初不轻易出动士兵，而是先出动象，与对方的五个士兵对弈。然后，轮流出动信使和象，用众多出动的棋子杀死对方的军队。也摧毁对方的主帅，像国王获取所有棋格一样。一开始不施加强力手段，而是修习根本宝瓶气。当对此获得少许稳固后，再三阻断五大的五种风。然后，以强力手段的信使和根本宝瓶气的猛烈修习，混合生命之箭并阻断僵尸，脐轮的脉阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）将会掌控。这应主要施加生命勤奋的次第。桑帕纳。第六，卡摩达，即名为欲望生起的歌调是：以三皈依为船，八位妙龄少女，连同自身慈悲空性的妻子。从轮回之海中解脱，如幻如梦。中央有水池，完全不知水波。应以五如来聆听。卡纳之身从幻术中解脱。香、触、味也如是。虽无睡眠，却如梦境。以心之聆听，将空性放入船中。乘坐卡纳，成为大乐之友。这是说。其中，三皈依是指：三皈依的所依或所调伏，即身体脉、语风和意明点。第四皈依是完全了知从何处产生这些，以及将融入何处的根本。如此，三门、识和
English
In the manner of coming. The suffering of the king's mind, being completely liberated from sorrow due to the life-arrow not being mixed, is thereby dispelled. Similarly, on the back of the elephant, there are also elephants and so on. In all places inside, in between, and outside the central channel, by making the vase-like (breath control) extremely stable. From all the winds that arise from the army of the corpse-risen, Awadhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) will be victorious. The self-awareness mind will obtain the good placement of the stone placement that destroys the grasping and the grasped, the lord of the other shore. Then, counting and taking all sixty-four spokes of the navel chakra, that is, taking control. This is the meaning of "taking control." That is, when gambling, the king's side does not easily move a soldier at first, but first moves the elephant to play against the opponent's five soldiers. Then, alternately moving messengers and elephants, many moved pieces kill the opponent's army. Also destroying the opponent's commander, just as the king takes all the squares. Without applying forceful means at the very beginning, but practicing the root vase-like (breath control). When a little stability is gained in this, repeatedly blocking the five winds of the five elements. Then, with the messenger of forceful means and the fierce practice of the root vase-like (breath control), mixing the life-arrow and blocking the corpse-risen, the navel chakra's channel Awadhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) will take control. This should mainly apply the order of life-exertion. Sampanna. Sixth, Kamoda, that is, the song called the arising of desire is: Taking the Three Refuges as a boat, eight youthful maidens, together with one's own wife of compassion and emptiness. Liberated from the ocean of existence, like illusion and dream. With a pond in the center, completely unknowing of the water waves. Should be listened to by the Five Tathagatas. Kahna's body liberates from illusion. Smell, touch, taste are also like that. Although there is no sleep, it is like a dream. With the listening of the mind, putting emptiness into the boat. Riding on Kahna, becoming a friend of great bliss. This is what it says. Among them, the Three Refuges refers to: the support of the Three Refuges or what is to be tamed, that is, the body channels, speech wind, and mind bindu. The Fourth Refuge is the complete knowledge of the basis from which these arise and into which they will dissolve. Thus, the three doors, consciousness, and