English
Appearing as a red road, although it is an illusion, it can function slightly, and this is because it is consciousness. In such a place, there are never any snakes or fire. The grasping of snakes and fire that arises in relation to them, and the imputation of snakes and fire, are merely indistinct appearances in those conceptualizations, and do not function in any way. Therefore, it is not the appearance of snakes and fire, nor is it the imputation of grasping snakes and grasping fire. It is neither a variegated rope nor fire, but a rope-snake and a fire in a dream. If it cannot be established by scriptures, worldly conventions, or direct perception, then it is not permissible to establish it in illusion either. Your ability to function with inverted appearances is superior, as mentioned above. If you think it can be accepted in other worlds, then who has such a world? Who says so? "There is no arising from others, not even in the world," etc. Worldly people merely do not accept this view, and their tongues and lips are exhausted, but here it is meaningless. When we establish conventions, we believe that the conceptualization of grasping a snake arises from the consciousness that appears as a variegated rope, and from this arises fear. This is proven by direct perception. That is, the grasping of a snake arises from the consciousness that appears as a variegated rope, not from the variegated rope itself. If the grasping of a snake arose from the variegated rope, then it would follow that the grasping of a snake would arise whenever a variegated rope is seen, and that the grasping of a snake would continue uninterrupted as long as the variegated rope exists. Therefore, it is only the false imputation of the completely fabricated that does not function even in illusion, and it is only reasonable to establish that other-powered consciousness alone can function in conventional truth. Those who claim to be Madhyamikas, if they say that they do not distinguish between inversion, then it is entirely a fault because they have not distinguished at all between the completely fabricated itself and the consciousness that appears as that aspect of the completely fabricated. Therefore, the completely fabricated is empty of inherent existence, and the other-powered is not empty of it. In short, all conventional truths, including the grasper and the grasped and their related aspects, are among these, i.e., the other-powered, and within these completely fabricated things, nothing is seen to be truly established. Alas, ignorant beings! This is a call to the world. Now, such emptiness and non-empty phenomena
Chinese
如果这些不存在，难道您根本不希望存在“真实存在”吗？真实自性俱生的大乐，一切相，如来藏，自性光明的心性唯一的那一个存在，即是周遍的法界。这样一来，空性和非空性的法，自性并不成立，而真实的大乐永远不会坏灭地存在着，黑行我完全了知。这是忆念自己的经验量而随意说出的。第三，即使阅读听闻众多的经论，愚昧者也一无所知。此处经论是指：内外之人所造的，而“龙（ལུང་）”是指如来之语，这样解释比较好。还有，经论是指宗派、龙（ལུང་）、真言、续部的结合。此处，对于一些有缘者，如果生起俱生智慧圆满次第，就会证悟这真实的秘密。其他通过闻思等任何方法，都无法了解这俱生大乐常有，即使精通三藏和五明，也无法了解究竟的意义，所以才称之为“可怜的愚昧者”啊！第二，讲述道和果的秘密，宣说了根本的两种道，稍微展示了果位的安住方式，展示了现前成就的道次第。第一，有业风止息的瑜伽以及相关的补充，以及空色成就的瑜伽以及相关的补充。第一，有正文和补充意义两部分。第一是：下不走，上不生，远离二者安住不动，黑行说不随心所欲。不动风，家主母在家。这是说：对此，舒克说：下和上二者进入，远离并且安住不动。夸哈那说心性，任何地方都不动，没有断灭。不动之风，在女人的家中旋转。这样翻译意义上没有差别，但是词句更好，更容易理解。也就是说，通过瑜伽的力量，风被阻断在中脉中，从下面的三脉中，左右。
English
If these do not exist, do you not wish at all for the existence of what is called "truly existent"? The great bliss of co-emergent reality, all aspects, the Tathagatagarbha, the very nature of the mind of self-luminous light, that alone exists, which is the all-pervading Dharmadhatu. Thus, the phenomena of emptiness and non-emptiness are not established by nature, and the true great bliss exists without ever being destroyed, I, the Black Practitioner, fully know. This is spoken freely, recalling my own experiential measure. Third, even if one reads and listens to many scriptures and Agamas, the ignorant do not know anything. Here, "scriptures" refers to those made by internal and external people, and "Agama" refers to the words of the Tathagata, which is a good explanation. Also, "scriptures" refers to the combination of tenets, Agamas, mantras, and tantras. Here, for some fortunate ones, if the complete stage of co-emergent wisdom arises, they will realize this true secret. Otherwise, by any means such as hearing and thinking, one cannot know this co-emergent great bliss is constant, even if one is proficient in the three pitakas and the five sciences, one cannot know the ultimate meaning, so they are called "pitiful fools"! Second, explaining the secret of the path and the fruit, the two fundamental paths are explained, the way of abiding in the fruit is briefly shown, and the stages of the path of manifest accomplishment are shown. First, there is the yoga of stopping the karma winds with its related supplements, and the yoga of accomplishing the empty form with its related supplements. First, there are two parts: the main text and the supplementary meaning. The first is: not going down, not arising up, being separated from the two, it abides unmoving, the Black Practitioner said, not going as one pleases. The unmoving wind, the mistress of the house dwells in the house. That is to say: To this, Shukha said: The two, down and up, enter, being separated and abiding unmoving. Quahana said, the nature of mind, nowhere does it move, there is no cessation. The wind of immovability revolves in the house of the woman. This translation has no difference in meaning, but the words are better and easier to understand. That is, through the power of yoga, the wind is blocked in the central channel, from the three channels below, the left and right.
Chinese
从排泄道脉中流动的气，在中脉的阴道和精液道脉处停止，并且不向下流动，而是被束缚在脐部。上方左右两根罗让脉中流动的气，在中脉阿瓦都提处停止，并且不向上产生和进入，而是被束缚在脐部。在脐部的位置，也脱离了二的特征，融为一体。在命勤的次第阶段，命下行气融为一体，在执持的次第阶段，事物融为一体，这两种都已显示。正如最初的佛所说：如果看到影像，从那以后，不间断地进行命勤。在上下三脉中，身体、语言和心意从阻断中，水、非空、地、风和智慧界，对于所有众生，无论是月亮、太阳、黑暗者，还是排泄物、精液、经血等，从命和下行气分离的次第中，就是身体、语言和心意的脉。以及，上下六种类别，从身语意的瑜伽中，智慧、方便和真实的支分，真实存在于一切有情身上。如是所说，六界的自性，即金刚三者以方便智慧分开的六种体性，六脉的气聚集在一起并束缚，就是命勤。像这样的延续，再次在脐部等，中脉真实的四脉轮或六脉轮等处，融入不坏的明点，以不动的状态束缚，当一切气都变成安乐的气时，就是执持的次第，即跟随事物显现的真如成就，安住于自性，俱生之气，从分别的网中解脱，在自身中产生喜悦，不可言说，那就是空性的自性。如是说，气融入明点，变成俱生之气时，分别念止息的空性和，大乐的延续不会中断。心识分别念烦恼或，伴随执着的任何都不会产生。总之，在等持中没有分别念，安乐空的觉性不会中断，在后得中也只有烦恼分别念的影像，没有力量。
English
The wind flowing through the channel of the excretory path stops at the channel of the vagina and semen in the central channel, and it does not flow downwards, but is bound at the navel. The wind flowing through the channels of the upper, right, and left Rorang channels stops at the central channel Avadhuti, and it does not arise and enter upwards, but is bound at the navel. At the very place of the navel, it is also separated from the characteristics of duality and merges into one. In the stage of the life-force exertion sequence, the life-downward air merges into one, and in the stage of holding, things merge into one, both of which are shown. As the first Buddha said: If you see an image, from then on, perform life-force exertion without interruption. In the three upper and lower channels, from the obstruction of body, speech, and mind, water, non-emptiness, earth, wind, and wisdom realms, for all beings, whether moon, sun, dark one, or excrement, semen, menstrual blood, etc., from the sequence of separating life and downward air, are the channels of body, speech, and mind. And, these six upper and lower categories, from the yoga of body, speech, and mind, wisdom, means, and the actual limbs, truly exist in all sentient beings. As it is said, the nature of the six elements, that is, the six natures of the three vajras separated by means and wisdom, the winds of the six channels gathering together and binding is the life-force exertion. Such a continuum, again at the navel and so on, at the four or six chakras of the actual central channel, is bound by dissolving into the indestructible bindus and remaining immovable. When all the winds become winds of bliss, it is the stage of holding, that is, the Suchness that follows the manifestation of things is accomplished. Abiding in its own place, the coemergent wind, is completely liberated from the net of thoughts. Generating joy within oneself, inexpressible, that is the nature of emptiness. As it is said, when the winds dissolve into the bindus and become coemergent winds, there is emptiness where conceptual thoughts cease, and the great bliss continuum is uninterrupted. The mind, conceptual thoughts, afflictions, or anything with grasping and attachment, will not arise anywhere. In short, in equipoise there are no conceptual thoughts, and the awareness of bliss and emptiness is uninterrupted, and in post-attainment there are only images of afflictive conceptual thoughts, without strength.
Chinese
不生具有（乐）和（空）的动摇，不离乐空的滋润。其原因是，主母智慧忿怒母的根本住所是阿瓦都帝（梵文，Avadhūti，梵文罗马拟音，Avadhūti，义为离垢者）。不动的乐，俱生之风恒常存在。成就执持次第的瑜伽士就是这样，黑行我如是说，是自己经验的量。第二，有变化的过患，以及没有获得不变则不能领悟实相之理两种。第一是：从殊胜山之深壑中，所有众生都将断绝，无垢之水将会干涸，时之火将会进入。意思是说，如果成就执持，就能获得融乐不变，如果没有获得，轮回者的融乐就是有漏的。也就是，从二合的贪欲中，红色成分热的自性在脉中增长时，殊胜山怙主之深壑，从顶轮的中央，具有菩提心融化滴落的状态，以及所有众生即五大元素的精华，也都会断绝和衰败。虽然从顶髻到宝珠之间完全充满和增长，但从宝珠开始滴落时，诸元素的力量逐渐完全中断，无垢的水流菩提心，内部轮的所有处所都会干涸，时之火罗睺将会进入。例如，从初一到十五月亮的增长圆满，十六之际罗睺时火进入，遮蔽月亮的所有部分。同样，从顶髻到宝珠之间，十五喜增长，但十六从宝珠衰退的同时，时火燃烧，宝珠到顶髻之间的所有菩提心之处都被其光芒遍布，最终时火的光彩也向上方消散。时火是指通常吞噬五大元素精华的极度清澈的红色成分的名称，但这里是罗睺时火二者合一。通常罗睺也是吞噬五大元素精华红色成分的清澈的白色成分，但颜色
English
Unborn, it does not arise with the movement of (bliss) and (emptiness), and is inseparable from the moisture of bliss and emptiness. The reason for this is that the root abode of the wisdom Ḍākiṇī is Avadhūti. The unwavering bliss, the co-emergent wind, constantly abides. The yogi who has accomplished the stages of holding is like that, thus I, the Black Practitioner, have spoken, it is the measure of my own experience. Secondly, there are two: the fault of change, and the fact that without attaining immutability, one cannot realize the nature of reality. The first is: From the deep ravine of the supreme mountain, all beings will be cut off, the immaculate water will dry up, and the fire of time will enter. This means that if one accomplishes holding, one will attain the unchanging melting bliss, but if one does not attain it, the melting bliss of samsaric beings is contaminated. That is, when the nature of red component heat increases in the channels from the desire of union, the deep ravine of the supreme mountain, the Lord, from the center of the crown chakra, has the state of melting and dripping bodhicitta, and all the essences of all beings, that is, the five elements, will also be cut off and decline. Although it is completely filled and increased from the crown to the jewel, when it starts to drip from the jewel, the power of the elements gradually completely ceases, and the stream of immaculate water, the bodhicitta, will dry up in all the places of the inner wheel, and the fire of time, Rāhu, will enter. For example, from the first to the fifteenth, the growth of the moon is complete, and at the sixteenth, the fire of time, Rāhu, enters and obscures all parts of the moon. Similarly, from the crown to the jewel, the fifteen joys increase, but at the sixteenth, along with the decline from the jewel, the fire of time blazes, and all the places of bodhicitta from the jewel to the crown are pervaded by its light, and finally the radiance of the fire of time also dissipates upwards. The fire of time is generally the name of the extremely clear red component that has consumed the essence of the five elements, but here it is a combination of Rāhu and the fire of time. Generally, Rāhu is also a clear white component that has consumed the red component of the essence of the five elements, but the color