English
Therefore, there is no addition or subtraction whatsoever, it is the nature of reality free from addition and subtraction. The fourth is, both outer and inner are outer as inner. It means the nature of reality, the mind of enlightenment, is the very nature of unconditioned great perfection. From the very beginning, it is indivisible transparency. Appearing in the unconditioned great perfection, there is no limit of disappearance. Therefore, awareness has no outer or inner. Outer is the realm of phenomena, inner is the Dharmakaya, inseparable. Outer is inner, inner is outer. Therefore, the lower vehicles consider awareness to have outer and inner acceptance and rejection, but Ati Yoga establishes both of these as self-liberated without abandonment. Outer is inner. The profound part has no object of conceptualization. It means awareness is the reason for being without an object. Profound refers to the unique essence of the nature of reality. It is deep and profound, and difficult to examine because the parts are subtle. So who cannot realize it? It is said that there is no object of conceptualization. Who is the conceptualizer? It is Anu and below. That is, Anu holds the realm of phenomena and wisdom, or great means and wisdom, etc., as two separate conceptualizations, or even lower vehicles desire with high and low parts, or differences of good and bad, and there is no opportunity to realize equality. Existence is merely the power of name removal. It means the reason for the self-liberation of the nature of reality. Existence, the existence of original existence is spontaneously accomplished. Non-existent existence is unborn. Such existence is uncertain. The existence at the time of cause and condition aggregation. The three existences of the upper gods, the lower Nagas, and the middle humans, or the three existences of underground, above ground, and above ground. These three existences themselves are only nominally established, but in reality, nothing is established for the nature of reality. Because the hope and fear of cause and effect reversal are cut off. The three existences, by the power of the equality of the nature of reality, are liberated in their own place without abandoning samsara. So what are its qualities? Therefore, it is free from samadhi. It means showing the reason for being free from the arising and ceasing of samadhi. Therefore, in order to purify the habitual tendencies of the three existences, the lower vehicles must abide in samadhi. Ati Yoga has no place to abide in samadhi, because everything is known as the nature of reality. It is free from the words of having meditation and not having meditation, and cannot abide in samadhi. To this, the vows are outer and inner.
Chinese
阐述了无有勤作的理由，对于远离安住与不安住的勤作，内外密咒的誓言，远离将分别念的蕴聚观想为天慢，自性蕴聚如其本性安住。如是大圆满的宗义，无论修与不修，从原始本初，一切蕴、界、处，皆于世俗中，自然成就并安住于本尊与明妃的坛城中。于胜义中，法性菩提心，安住于未生自然成就之坛城轮。因此，不离三时。《俱舍论》中阐述了大空性的等持，过去、未来、现在三种时间，或行住坐卧任何时候，都未曾离开觉性，未曾离开法性。未曾离开法性，故未曾离开誓言。过去的时间，解脱于法性无生之界中；未来的时间，从不确定的界中显现为不确定；现在的时间，解脱于自然成就之界中，成为大平等性。三时未曾超越法性。没有安立名言，因为远离了退失，内外誓言分别开来，本来就没有安立名字去守护。第五是，大智慧明点。因为显现而无有隐没，故为智慧。因为内外无别而光明，故亦为智慧。因为超胜轮回、涅槃一切乘，故为大。因为无有造作而周遍一切，安住于广大之中，故称为明点。其中，第一是不分别之大智慧，第二是平等性大智慧，第三是无有先后之大智慧，第四是无有起始之大智慧，第五是不确定之大智慧，第六是无有动摇之大智慧。以上是它们的印证解释。现在是第十六品，其中，阐述品之义，如利刃般显现身语意相合之意，于自生大空性中开显，阐述自性自生之理，阐述法性平等性之理由，共有四点。第一是，平等性之品。所谓阿底瑜伽明点独一，勤作与
English
It explains the reason for being free from effort. Regarding being free from the effort of abiding and not abiding, the vows of inner and outer secret mantras, being free from contemplating the aggregates of conceptualization as the pride of deities, the nature of the aggregates abides as the elements. According to the Great Perfection tradition, whether one meditates or not, from the very beginning, all aggregates, elements, and sense bases are spontaneously accomplished and abide in the mandala of deities and consorts in the conventional sense. In the ultimate sense, the Dharmata Bodhicitta abides in the wheel of the spontaneously accomplished mandala that is unborn. Therefore, it is inseparable from the three times. The Samadhi of the Great Expanse of 'Yi' is taught, that is, in the three times of past, future, and present, or at any time of going, sleeping, sitting, or staying, one has never been separated from awareness, never been separated from Dharmata. Because one has never been separated from Dharmata, one has never been separated from vows. The past time is liberated into the realm of Dharmata, which is unborn; the future time arises indeterminately from the realm of uncertainty; and the present time is liberated into the realm of spontaneous accomplishment, becoming great equanimity. The three times do not transcend Dharmata. There is no naming of words, because it is free from decline and decay, and the inner and outer vows are separated, but there is fundamentally no establishing of names to protect. Fifth is, the Great Wisdom Bindu. Because it appears without disappearing, it is wisdom. Because it is luminous without inner or outer, it is also wisdom. Because it surpasses all vehicles of Samsara and Nirvana, it is great. Because it is uncreated and pervades all, abiding in the great expanse, it is called Bindu. Among them, the first is the Great Wisdom of non-discrimination, the second is the Great Wisdom of equality, the third is the Great Wisdom without before or after, the fourth is the Great Wisdom without beginning or end, the fifth is the Great Wisdom of uncertainty, and the sixth is the Great Wisdom of immovability. These are their seals and explanations. Now is the sixteenth chapter, in which, the meaning of the chapter is explained, the intention of the union of body, speech, and mind appearing like a sharp sword is revealed in the Great Spontaneous Emptiness, the reason for self-nature self-arising is explained, and the reason for Dharmata equality is explained. The first is, the chapter on equality. So-called Ati Yoga Bindu One, effort and
Chinese
在离脱的虚空中，显现的世间、轮回、涅槃、有无、常断、内外、器情所包含的一切法，没有好坏，是平等的。同样地，大小、内外、高低、边中都没有，是平等的。因此，到了宣说平等性中没有差别的时机。也就是说，一切法都汇集于菩提心中。因为心没有好坏。这被称为平等性的时机。是这样的。第二是，不动摇是身的印。也就是说，轮回和涅槃的一切法，没有不是身语意触碰的法。从见触碰的口诀来说，观察外境时，自己的觉性不是菩提心之外的任何境，所以见是化身触碰。观察内心的心时，自己的觉性不是菩提心之外的任何见者，所以见是报身触碰。因此，觉性没有内外，是伟大的平等性。在法身的虚空中，自生自灭。无论怎么做，都不会超出未作的法身虚空。因此，见和见者，在未作的究竟中，生灭平等，这就是见法身触碰。无论怎么做，都在三身不作的虚空中解脱。禅修等等也是如此理解。六识身语意触碰的口诀中，眼睛的境界面前，显现的形象，是法性的游舞，是化身触碰。认识到那是自明，并享用自显，是报身触碰。在自处解脱，因为没有找到实体，所以未作的法性是法身触碰。无论怎么做，都在三身不作的虚空中解脱。耳朵听声音等等也应如此理解。无论怎么做，三身触碰显现的意，是法性的自性。就像多刃剑一样，多刃剑接触到什么就斩断什么一样，三身自生的意，斩断过去现在未来三时的分别念。一切都从那里产生，并在那里解脱的虚空。因为它对任何事物都没有阻碍，所以是自性自显的理智。因为没有舍弃尽头而自解脱，所以产生了伟大平等性的理由。因此，不动摇是身的印。
English
In the expanse of detachment, all phenomena encompassed by appearance and existence, samsara and nirvana, existence and non-existence, permanence and impermanence, inner and outer, container and contents, are equal without good or bad. Similarly, there is equality without large or small, inner or outer, high or low, edge or center. Therefore, the time has come to demonstrate that there is no difference in equality itself. That is to say, all phenomena converge into the mind of bodhi. Because the mind has no good or bad. This is called the time of equality. That is so. Secondly, 'Immovability is the seal of the body.' That is, there is no phenomenon in samsara and nirvana that is not transformed into the touch of body, speech, and mind. According to the instruction of the touch of view, when looking at the external object, one's own awareness is not any object other than the mind of bodhi. Therefore, the view is the touch of the nirmanakaya. When looking at the mind of the inner mind, one's own awareness is not any seer other than the mind of bodhi. Therefore, the view is the touch of the sambhogakaya. Therefore, awareness has no inner or outer and is great equality. In the expanse of the dharmakaya, it arises and dissolves on its own. No matter what is done, it does not go beyond the unmade expanse of the dharmakaya. Therefore, the so-called view and seer, in the unmade ultimate, arising and dissolving are equal, and that view is the touch of the dharmakaya. No matter what is done, it is liberated in the expanse of the three kayas unmade. Meditation and so on should be understood in this way. In the instruction of the touch of the six aggregates of body, speech, and mind, the appearance of form in the field of the eye is the play of dharmata, which is the touch of the nirmanakaya. Recognizing it as self-awareness and enjoying self-illumination is the touch of the sambhogakaya. Liberating in its own place, because the substance is not found, the unmade dharmata is the touch of the dharmakaya. No matter what is done, it is liberated in the expanse of the three kayas unmade. Hearing sounds and so on with the ear should also be understood in this way. No matter what is done, the intention of the three kayas appearing in touch is the nature of dharmata. Like a multi-edged sword, just as a multi-edged sword cuts whatever it touches, the intention of the three kayas arising on their own cuts the continuous thoughts of the three times. Everything arises from that and is liberated in that expanse. Because it is not obstructed by anything, it is the intelligence of self-nature self-appearance. Because it is self-liberated without abandoning the end, the reason for great equality arises. Therefore, 'Immovability is the seal of the body.'
Chinese
地身无坏，自性清净，大印无偏显现，何者不动？任何因缘敌对皆不动摇，法身无有迁变，无生无死，界限不移是为智慧。所谓不为执着之风所动，不取故无我。所谓无有自他的见解，身语意大的功德，无偏的一切，自性本自具足，不从他处取果，无有我执，故不舍弃，离言平等性。所谓平等性任运成就之见解，因此自他不分，轮涅不分，于不相违和无二中，无有可单独舍弃之过失，意义之真言句，远离一切言说的虚空。譬如利剑，触之即断。身语意大的三印之轮，断除一切烦恼和边执之过失。其遮过和返遮相似。三者是，以何者和何者于何处亦不。所谓显示无有入轮回和出轮回之理。何者，指的是过去诸佛如燃灯佛等，所有证得无偏见解的善逝。何以，指的是现在诸佛如释迦牟尼佛等，所有无偏的佛陀。何处，指的是未来导师如弥勒佛等，所有佛陀。三世诸佛无余皆受用无偏的安乐智慧，也并非在别处，而是从大菩提心生起，是其功德或庄严或显现方式。轮回三种和六道众生因业而流转，也是大菩提心的游舞或庄严或游戏中显现，因此，一切显现一切受用皆从我出。以此显示自性自显之理而说。四者是，于此无有男女之别。所谓显示种姓无有差别的理由。法性平等性离生灭，于三世中无有间断