English
The earth body is indestructible, its nature is pure, and the great seal appears impartially. What does not move? It is not moved by any cause, condition, or adversary. The Dharmakaya is immutable, without birth or death, and the unmoving boundary is wisdom. It is said that it is not moved by the wind of attachment, and because it does not grasp, it is selfless. It is said that there is no concept of self and other. The qualities of the great body, speech, and mind, all impartial, are inherently complete within oneself. One does not take the result from elsewhere, and because there is no clinging to self, one does not abandon it, it is beyond words, the equality. It is said that the view of equality is spontaneously accomplished, therefore there is no separation of self and other, no separation of samsara and nirvana. In non-contradiction and non-duality, there is no fault that can be separately abandoned. The meaning of the mantra syllables is the space free from all speech. For example, a sharp sword cuts whatever it touches. The wheel of the three seals of the great body, speech, and mind, cuts off all faults of affliction and clinging to extremes. Its negation of faults is similar to its reversal. The third is, with what and with what, in what place also not. It is said to show the reason for not entering or leaving samsara. "What" refers to the past Buddhas such as Dipamkara Buddha, all the Sugatas who have attained impartial views. "By what" refers to the present Buddhas such as Shakyamuni Buddha, all impartial Buddhas. "Where" refers to the future guides such as Maitreya, all Buddhas. All the Buddhas of the three times without exception enjoy the impartial bliss wisdom, and it is not in another place, but arises from the great Bodhicitta, and is its merit or adornment or way of manifestation. The three kinds of samsara and the six realms of beings who wander due to karma are also the play or adornment or game of the great Bodhicitta, therefore, all appearances and all enjoyments come from me. This shows the reason for self-nature self-manifestation and is said. The fourth is, in this there is no distinction between male and female. It is said to show the reason for no difference in lineage. The nature of reality, equality, is free from birth and cessation, and is uninterrupted in the three times.
Chinese
而且，在这种无有偏颇之中，不存在“是男性的行境而非女性的”或者“是女性的行境而非男性的”等等情况。菩提心上，没有男女和人妖等的分别，一切在法性中平等，因此，平等之王未曾宣说。这段话是说，平等性是根本。一切法无有偏颇，普遍广大，对于好坏或者分别与不分别的差别，如实在法性平等性上获得自在，因此，诸佛之王普贤王如来等，过去未曾宣说，现在也没有宣说，未来也不会宣说。现在是第十七品，也要宣说品的内容：在广大无定之界中，将无生大乐的密意显示为如幻之化现；宣说对于任何显现无有定准之理不应勤作；以隐义密意的口诀，显示观点清净。这四者之中，第一个是：舍弃对大成就之乐的贪执之时。这里所说的玛哈和阿努瑜伽的大成就是指，共同的是指一般的持明者，即寿命自在的持明等，以及自在受用和资具等；殊胜的大成就，是指想要获得字母轮坛城之位和无染莲花眼之位，也是从殊胜道双运之乐中产生，认为是从暂时的安乐中产生。对于暂时安乐的贪执，阿底瑜伽大圆满无执的法性，显示舍弃贪执的时刻到来了。也就是说：一切法都融入菩提心中，因为没有取舍而没有证悟，所以称为舍弃安乐之时。第二个是：对此以猛厉之行。等等这样宣说，本来在未生于四边和未止于四端之中，不是一个未生起另一个，比如看和牛未生起，也不是止灭后未生起，比如瓦罐破碎等等，而是轮涅的一切法自性未生，或者说本来就未生起，因为不是由因缘所生，所以不是造作的，一切都是基自成的未生。
English
Moreover, in this impartiality, there is no such thing as "it is the realm of men and not of women," or "it is the realm of women and not of men." On the Bodhi mind, there is no distinction between male and female, hermaphrodite, etc. Since everything is equal in the nature of reality, the King of Equality has not fully spoken. This passage means that equality is fundamental. All dharmas are impartial and universally vast. Regarding the difference between good and bad or between conceptualization and non-conceptualization, since one has attained freedom in the equality of the nature of reality as it is, therefore, the King of Conquerors, Samantabhadra, etc., have not fully spoken in the past, do not speak now, and will not speak in the future. Now is the seventeenth chapter, and the content of the chapter will also be explained: In the vast realm of indeterminacy, the intent of the unborn great bliss is shown as an illusory manifestation; it is taught that exertion should not be made on the reasoning of any appearance that is indeterminate; with the pith instructions of hidden intent, the view is shown to be pure. Among these four, the first is: The occasion for abandoning attachment to the bliss of great accomplishment. Here, the great accomplishment of Maha and Anu Yoga refers to, in common terms, ordinary vidyadharas, such as vidyadharas who have power over life, etc., and those who have power over resources and enjoyment, etc.; the supreme great accomplishment refers to wanting to attain the position of the letter wheel mandala and the position of the stainless lotus eye, which also arises from the bliss of the supreme path of union, believing that it arises from temporary happiness. Attachment to temporary happiness, the nature of reality of Ati Yoga Great Perfection without attachment, shows that the moment to abandon attachment has arrived. That is to say: All dharmas are integrated into the Bodhi mind, because there is no acceptance or rejection, there is no realization, so it is called the time to abandon happiness. The second is: With fierce conduct towards this. Etc. Thus it is said, originally in that which is unborn in the four extremes and unceasing in the four limits, it is not that one does not arise from another, such as seeing and the ox not arising, nor is it that it does not arise after cessation, such as a broken pot, etc., but rather that all the dharmas of samsara and nirvana are unborn by nature, or that they are unborn from the very beginning, because they are not produced by causes and conditions, therefore they are not fabricated, everything is unborn in the self-perfected ground.
Chinese
因此，没有偏颇的勤奋努力，乃是大乐。由于未生于自性本然的智慧，没有执着的勤奋努力，乃是大乐。由于无生之义未生，没有二取执着的勤奋努力，乃是大乐。由于自性无始无终未生，任何事物、相状、自性都不用勤奋努力，乃是大乐。无生大乐之意乃是法性的虚空。如幻化一般，如幻师变幻的景象一般，自性并不成立。明点菩提心无论显现何种，其自性皆无定准。于此虚空中，一切显现，一切解脱，此乃殊胜之意。此不灭之性，显现任何皆无定准之理，言语无法表达，难以通过直白之语领悟，因此产生了隐秘之意的口诀。因此，“于此以苦行猛烈之”，意为心不住于方便解脱二者之意。对于这无二、无造作之境，如“摩诃”和“阿努”等苦行方便之行，以及猛烈解脱之行，次第和同时等，没有安住之处。因为他们无法安住于阿底瑜伽无为之义。为何如此？因为在特别致力于“塔那”和“嘎那”的行为中，连自生智慧的名号都没有，所以注定无法解脱。那么，通过什么解脱呢？“阿和帕拉具足相”，意为无二的意境。从“阿努త్పནྡྷ་སརྦ་དྷརྨ་”（藏文，梵文：anutpāda sarva dharma，梵文罗马拟音：anutpada sarva dharma，汉语字面意思：无生一切法）之声中引申，轮回涅槃的一切法，从任何地方都没有产生，没有出生。对于无生，从“帕拉玛纳”之声中引申，觉性不灭显现，功德圆满。二者在词语上有先后，但在意义上没有差别。无生无灭，以不灭之庄严具足。想要生起如幻之乐，意为不执着于体验的意境，于无基无定、任运无偏颇的显现中，体性不成立，因此如幻般不确定的广大安乐，在无造作中自然显现为大乐，因此想要具足无所希求而生起的巨大把握
English
Therefore, without biased diligence and effort, there is great bliss. Because it is not born from the self-existing primordial wisdom, without clinging diligence and effort, there is great bliss. Because the meaning of no-birth is unborn, without dualistic clinging diligence and effort, there is great bliss. Because self is without beginning or end and unborn, any thing, characteristic, or self-nature does not require diligent effort, there is great bliss. The intention of unborn great bliss is the expanse of the nature of reality. Like an illusion, just as the magical displays of a magician do not inherently exist, whatever appears as a bindu of bodhichitta, its nature is uncertain. In that expanse, everything arises and everything is liberated, this is the supreme intention. This unceasing nature, the principle that whatever appears is uncertain, is inexpressible and difficult to realize through straightforward words, therefore the pith instructions of hidden meaning arose. Therefore, "Here, with asceticism and violence," means that the mind does not abide in the intention of the two paths of means and liberation. For this unique, effortless state, such as "Maha" and "Anu," the practice of ascetic means, and the practice of violent liberation, whether gradual or simultaneous, have no place to abide. This is because they cannot abide in the meaning of Atiyoga's effortlessness. Why is that? Because in the practice specifically devoted to "Tana" and "Ghana," there is not even the name of self-existing wisdom, so it is certain that they will not be liberated. So, through what is liberation achieved? "A and Para are fully endowed," meaning the intention of non-duality of sound and meaning. Derived from the sound of "Anutpada Sarva Dharma" (藏文，梵文：anutpāda sarva dharma，IAST: anutpada sarva dharma，Literal meaning: Unborn all phenomena), all phenomena of samsara and nirvana, do not arise or originate from anywhere. For the unborn, derived from the sound of "Paramana," awareness arises unceasingly, and qualities are perfected. Although the two appear sequentially in words, they are not different in meaning. That which is neither born nor ceases is endowed with the unceasing adornment of the unborn. Wanting to generate illusory bliss means that the intention of not clinging to experience, in the ungrounded, unfixed, spontaneous, and unbiased appearances, the essence is not established, therefore the great bliss that is uncertain like an illusion, naturally arises as great bliss without effort, therefore wanting to be endowed with the great confidence of arising without desire.
Chinese
与之前的想法相似，可以消除错误并进行纠正。第三点是：“自性不确定为一。”这表明了不确定的道理。基础事物本性的实相，不确定为一，因为在一切边际都自然显现。因此，包含了轮回和涅槃道路的不同法，会以各种方式显现，并且无错地自然发生。那么，这是如何发生的呢？菩提心明点唯一，不确定为佛，而是自然显现为众生。不确定为众生，而是自然显现为佛，因此不确定为佛和众生两者，而是自然显现为二。不确定为二元对立，因此，脱离了二和非二元对立，所见即所显。“所见即所显”表明了显现的道理。基础是无偏的任运自成，因缘是无偏的，没有确定性。因此，愿望是无偏的，显现方式是不同的。从上面的大圆满阿底瑜伽的见地，到下面的六道众生，乃至外道的常断见，所见即所显，所执即所成，所修即所成就。因此，十七种显现或显现的程度，会以不可思议的方式显现。那么，所有的显现和愿望都一样吗？“显现、愿望、勤奋和快乐也一样。”这表明了无法从止禅的快乐中解脱的道理。小乘行者在显现为对境和心识二元对立时，渴望阿罗汉的果位，并在道上投入勤奋，执着于暂时的快乐等等。十七种显现也一样，他们渴望自生莲花的果位，并在道上的见、修、行、果上投入勤奋，执着于止禅的快乐。这就是所谓的障碍和重大过失。也就是说，在见、修、行上只在某一方面努力，并执着于果位，这就是不证悟法性平等性的障碍，或者说是执着二元对立的重大过失，因为他们执着于某一边际。第四点是：“菩提支分一切门。”这表明了瑜伽是片面之见的论证。瑜伽行者认为，以五种方式证悟是进入方便支分的门径。在法性空性中证悟，在座垫日月上证悟，在语文字母上证悟，在心手印上证悟，在身圆满上证悟。他们这样认为，是因为他们没有理解大圆满无为的意义，所以误入歧途。