Chinese
融为一体的那个是船，在那里有四大（地，水，火，风），日月意和虚空，八功德的少女们完全进入，大悲安乐的自性身，远离思虑的执着，显现为自性空性的形象，具有空性的妻子，一同进入三皈依的船中，这样结合。那些的意义的要点是，一切相圆满的佛是脉的精华，法不坏灭的声音是气的精华，僧众大乐是明点的精华，这三者融为一体就变成明觉的安乐，这三者从体性的角度没有差别，但从反体的角度各自也聚集了八功德的精华。也就是束缚着上中下三脉，通过遮止五大的气之瑜伽，对脉气明点三者进行要害的击打时，修道也与基础相符，因此具八功德的脉气明点从糟粕中显现出精华，那也是大乐的体验之味，以及没有自性的空性不经分别念而显现。这是圆满瑜伽的因或自性。如此的精华乐空，其形象是从自他有海中度脱的无量本尊，如幻如梦般，三界的影像虽然无实有却清晰显现，未净显现的水海中央，如果心完全进入具有精华之船中，就不知道摇动的安乐和庸常显现的水波。那些是显示圆满瑜伽的体性，自性乐空，其形象显现为如幻的本尊，以及等持时如此显示，显示了未净显现的止息。关于此处的注释，《不住胜解》中，引用龙树所造的论典中的教证说：只要有些许分别念，就应舍弃新生的意，因为那时是二取睡眠的缘故，在那之中喜乐的自性，是极度安乐的作者，那也只是分别念，任何远离贪执的，事物。
English
That which is integrated is the boat. Therein are the four elements (earth, water, fire, wind), the moon, sun, mind, and space. The eight virtuous young women fully enter. That self-nature body of great compassion and bliss is free from the clinging of thought and appears as the aspect of emptiness by nature, possessing a consort of emptiness. Together, they enter the boat of the Three Refuges, thus joined. The essential point of those is that the Buddha, complete in all aspects, is the essence of the channels; the indestructible sound of the Dharma is the essence of the air; and the Sangha, great bliss, is the essence of the bindu. When these three are integrated, they become the bliss of consciousness. Although these three are not different in terms of essence, each also gathers the essence of eight qualities from the perspective of the opposite. That is, binding the three channels of upper, middle, and lower, through the yoga of rejecting the winds of the five elements, when the three channels, air, and bindu are struck at the vital point, the path of meditation also goes in accordance with the base. Therefore, the essence of the channels, air, and bindu, endowed with eight qualities, becomes clearly manifest from the midst of impurities. That is also the taste of the experience of great bliss, and emptiness without self-nature appears without being examined by conceptual thought. This is the cause or nature of perfect yoga. Such essence of bliss and emptiness, its form is the countless deities who liberate from the ocean of self and other existence. Like illusion and dream, the images of the three realms, although without substance, appear clearly. In the midst of the impure appearance of the water sea, if the mind fully enters the boat with the essence, one does not fully know the bliss of movement and the water waves of ordinary appearance. Those show the nature of perfect yoga, the self-nature of bliss and emptiness, its form appears as illusory deities, and it is shown in this way during equanimity, showing the cessation of impure appearances. Regarding the commentary on this, in "Clarifying Non-Abiding," a quote is cited from a treatise composed by Nagarjuna, saying: As long as there is some conceptual thought, the newly born mind should be abandoned, because at that time it is the cause of dualistic sleep. In that, the self-nature of joy, is the one who makes supreme bliss. That is also just conceptual thought, any object that is free from attachment.
Chinese
又于彼二者，以执著彼之实物故，不转成寂灭。有者亦于境性中，从不分别我心生。如是说，断除分别后，自性之喜乐体性，以缘之殊胜而清晰显现，离贪亦仅是分别而已。如其分别存在之时，以有二取故，不转成解脱寂灭。有者从诸境之精华，智慧之显现，修习不分别，则得解脱。如是圆满瑜伽亦显示为不分别与智慧之境。五如来者，即五蕴，彼等之精华于智慧坛城中显现，如船之船夫般为作者。香触味等显现为众多欲妙之庄严，是精华之体性，虽与清净坛城之自性相同，然非主而是眷属。如是，卡纳巴云：我之身体，是幻术，从如幻之船所成之因中，从轮回中救度，虽无愚痴之睡眠所压迫，然如梦般清晰显现，如从浓厚之睡眠中生出梦境般，从安乐中显现天身。如心之显明般，以平等进入自性空性之船中，乘彼卡纳巴我与大乐之友相伴而行，是说天身亦已成乐空之自性之义。此论详细阐述了身体之完全寂静，注释中也引用了《行集》之教证，并解释了身体寂静。不仅是身体寂静之次第，而是从始至终，所有身体寂静之瑜伽，普遍融入之特征已清晰阐明，此等详细展示身体寂静之自性，建立方式之善妙意义，其他普通论典所无。此歌是导师携眷属前往僧伽罗洲（斯里兰卡）时，于不沉没于海中而行进之际所说。吉祥！第七，名为大歌者，安住于三地。
English
Also, regarding those two, because of clinging to them as real objects, they do not transform into Nirvana. Some also arise from the non-discriminating mind of self in the realm of objects. As it is said, having abandoned discrimination, the nature of innate joy is clearly revealed by the supreme condition of bliss. Even detachment is merely discrimination. As long as discrimination exists, because of dualistic grasping, it does not transform into liberation and Nirvana. Some are liberated from the essence of all objects, the appearance of wisdom, by meditating on non-discrimination. Thus, the perfect yoga is also shown to be the realm of non-discrimination and wisdom. The five Tathagatas are the five aggregates, and the essence of these appearing in the mandala of wisdom is the agent, like the helmsman of a boat. The appearance of various arrangements of desirable qualities such as smell, touch, and taste is the nature of essence. Although it is similar to the nature of the pure mandala, it is not the main one but the retinue. Thus, Kahnapa said, "My body is an illusion, from the cause of becoming a boat like an illusion, it liberates from samsara, and although it is not oppressed by the sleep of delusion, it appears clearly like a dream. Just as a dream arises from deep sleep, the divine body appears from bliss. Like the clarity of mind, it enters the boat of emptiness of nature with equality, and riding on it, Kahnapa, I go with the friend of great bliss," which means that the divine body has also become the nature of bliss and emptiness. This treatise elaborates on the complete solitude of the body, and the commentary also quotes the teachings of the Compendium of Conduct and explains the solitude of the body. It is not only the order of the solitude of the body, but from the beginning to the end, all the yogas of the solitude of the body, the characteristics of universal integration have been clearly clarified. Such a detailed display of the nature of the solitude of the body, the good meaning of the establishment method, is not found in other ordinary treatises. This song was spoken when the teacher and his entourage went to the island of Simhala (Sri Lanka), when they proceeded without sinking into the sea. Auspicious! Seventh, called the Great Song, dwelling on the three realms.
Chinese
无勤进入。我则卧而享受大乐。如何，陶姆比，汝之发甚佳生。边缘众生之中，甘巴里。嗟乎，汝乃令相状衰败者，所作之事乃擒兔毁兔。无论何者，汝皆恶语相向。拥抱具种姓众生之颈。欲贪母之歌，迦那巴唱诵。无有比旃陀罗女更甚之贱民。如是。三地乃显现、增盛与获得，于彼等处，安住自性之分别念，百零八之差别无勤进入，我则遮止彼等，于自性白红风三者之精华卧榻之上，身语意三者，或曰身语意三者之大乐修持而享受之。如何，陶姆比尼，阿瓦都提，汝之发，独发等，于生起支分分别念者之中，以界与风之流动，无有沐浴与涂油，故甚佳也。嗟，如是，身语意之乐亦，风与界之流动于他脉中阻断，融入中脉所生，众生于脉中流动之明点之中，甘巴里，乃奴仆，如同末生之族类，乃明点精华之作用也。如是，诸界融入中脉中之明点，故曰三地之智慧众生也。嗟乎等，释论虽说乐衰败，然似非经义。故嗟乎，童女阿瓦都提，汝乃，若触及，则令能取所取之分别念之族类衰败，外在陶姆比之族类，乃应受呵责之恶行，如毁兔擒兔等，阿瓦都提亦，无有善恶取舍，行平等之事，明点与风如兔般，于内执持并以融入之方式而毁灭之。是为彼义。此词之汉译为：迦札那，迦惹那，夏夏，哈惹札，里乌。彼即，迦札那，乃事业，迦惹那，乃作者，夏夏，乃兔，哈惹札，乃毁灭，里乌，乃执持，是为毁灭执持兔也。
English
Effortlessly entering. I lie down and enjoy great bliss. How, Ḍombī, your hair grows beautifully. Among the beings on the edge, Kambalī. Alas, you are the one who diminishes appearances, the action you do is catching and destroying rabbits. Whatever it may be, you speak ill of it. Embrace the necks of beings with lineage. The song of the passionate mother, Kāhṇapa sings. There is no lower caste than the Caṇḍāla woman. Thus it is. The three grounds are appearance, increase, and attainment. In those places, the conceptualizations of inherent nature, the distinctions of one hundred and eight, enter effortlessly. I block them, lying on the essence of the three, white, red, and wind. I enjoy the great bliss of the practice of body, speech, and mind, or the three kāyas. How, Ḍombinī, Avadhūtī, your hair, single strands and so on, in those that generate branch concepts, because of the movement of elements and winds, without bathing and anointing, it has become excellent. Alas, like that, the bliss of body, speech, and mind also, the movement of wind and elements is blocked in other channels, arising from absorption into the central channel, among the bindus that move within the channels, Kambālī, is a servant, like a low-born race, is the function of the essence of bindus. Thus, the elements are absorbed into the bindu within the central channel, therefore it is called the wisdom being of the three grounds. Alas, and so on, although the commentary explains the decline of bliss, it does not seem to be the meaning of the text. Therefore, alas, young woman Avadhūtī, you are, if you touch, you cause the lineage of conceptualizations of grasping and being grasped to decline, the outer race of Ḍombīs, is a bad action worthy of reproach, like destroying and catching rabbits, the Avadhūtī also, without good or bad, acceptance or rejection, does equal actions, bindus and winds, like rabbits, are held within and destroyed through absorption. This is the meaning. The Chinese translation of this word is: Kāzana, Kāraṇa, Śaśa, Harata, Liu. That is, Kāzana is action, Kāraṇa is the doer, Śaśa is rabbit, Harata is destruction, Liu is holding, it is the destruction and holding of the rabbit.
English
O! The rabbit-catcher is not the moon! You are spoken of as bad, because you make empty any and all signs of elaboration, and by embracing the necks of beings endowed with wisdom, the sixteen joys, and so forth, you also cause the kinds of their afflictions to diminish. Thus, this song that scolds the maidservant is the song of the fierce bone-flute woman who generates the bliss of desire, that is, lust, and Kahna sang this song to the fierce woman in the manner of binding the wind. There is no lower caste of people than the fierce bone-flute woman, that is, there is no other root. This is saying that the dissolving of the subtle and coarse stages of elements into the central channel's bindu depends on striking the key of the bone-flute woman. The fierce bone-flute woman is like scolding the maidservant Awadhuti, and the teacher is like praising the bone-flute woman. From the Five Stages: If the lotus is joined to the vajra, even if it does not exist in the conventional, even having experienced it just once, one will become accomplished through the power of yoga. This is also the key to saying that the wisdom of ultimate mental solitude arises, depending on the action seal. The reason for this is also that thoroughly untying the knots of the bone-flute woman's channels depends on the general or special action seal. This treatise thoroughly shows the meaning of ultimate mental solitude. Shri Shri Shri! The eighth song called "The Terrifying Mother" is: Existence and Nirvana, pataha drum and the five great ones, mind and wind, the two strike the skull drum. Victory, victory, great drum sound in the sky. Kahna took Dombini as his bride. Taking the maidservant as a wife, mixing food. Seeing the face is a feast, the unsurpassed Dharma-nature. Day and night, associating with a very joyful friend. In the net of the yogini, dawn broke. Alas, alas, how joyful are the friends of Dombi. Not abandoning for an instant, enjoying with the co-emergent one. This is saying that from binding the movement of existence to the channel of na, wisdom steadily abides in non-discrimination, the sound arising in the dhuti is the pataha drum, and from binding the movement of nirvana to the channel of rasana, there arises a samadhi with various appearances, and an indestructible sound pervades the sky.