Chinese
阿底瑜伽如实安立之密意。 阿底瑜伽如实安立之密意。 阿底如实密意之经函存焉。 印度语：桑拉姆底阿瓦达萨曼达那玛。 藏语：名为阿底瑜伽如实安立之密意。 顶礼薄伽梵自智无为者。 对于低劣乘者，其词义差别殊胜。 从秘密方面确定要点， 无为广阔自性任运安住， 未示于心，本来即是佛。 其密意要点，无人可以测度。 金刚持大士，有情之导师， 为令词义明晰，剖析确定之要点， 对于心之束缚，身体之有形者， 安住自处，无有散乱之基， 任运安住，于自地解脱之道， 为示各自心处之精华， 当示未触未见之此密意。 他求心生之诸法， 谁不迷乱，且为错觉分别念所缚？ 于无一物而显现万有之事深思， 观其真实如何束缚自续。 是故所见即是大圆满。 于处所高低安住，汝见耶？ 欲说空有之有心者， 见其差别，无人可以指认。 于彼有事物之有形四大， 自性恒常，心被束缚，不离轮回。 超越因缘生起之作用者， 以无我生起之调伏，有何差别？ 可修之意所缚，虽能无我亦执持， 遮止且他力，欲求胜义谛， 为说实有，故我未见差别。 胜义空性非为识之行境， 承诺唯是本智，亦无所求，一无所显， 且不能超胜诸事物。 如姐妹等转变之果亦然， 于何者无有差别，故心无有错乱。 是故执著于词句，不应再次束缚。 于何者不知平等性，心即取舍。 本来有无之欲求，为谁所示之法？ 于何者所示之对境，即是月亮。 聚集同等之业未生，心性自尔， 何故无求之心安乐， 圆满之义非他。
English
The Intent of Establishing Ati Yoga as It Is. The Intent of Establishing Ati Yoga as It Is. The Treatise of Ati's Real Intent Abides. In the Indian language: Sanlam Tri Avata Samanta Nama. In the Tibetan language: Called The Intent of Establishing Ati Yoga as It Is. Homage to the Bhagavan, the Self-Aware, Uncompounded One. For those of lesser vehicles, the meaning of words is especially superior, From the secret aspect, the key points are unraveled, The unmade, vast expanse, the nature of letting be, Not shown to the mind, is Buddha from the beginning. That very intent, the key point difficult for anyone to examine, The great Vajradhara, the guru of beings, To clarify the meaning of words, the key points of certainty are revealed, For those with bodies of form, bound by the mind, The basis of not being distracted from one's own place, The path of liberation in one's own ground, letting be, To show the essence of each one's heart place, This intent, unfelt and unseen, shall be shown. Those phenomena arising from the mind of other's desires, Who is not confused, and bound by deluded thoughts? Contemplate the appearance of everything in the absence of one, Look at how its truth binds your own continuum. Therefore, whatever is seen is the Great Perfection itself. Do you see high and low places to dwell in? Those with minds desiring to speak of emptiness and substance, No one can point out the distinction seen. For that, the four elements of substantial form, One's own permanence binds the mind, not transcending samsara. Transcending the agent of arising from causes and conditions, What distinction is there in taming arising from selflessness? Bound by the mind to be meditated upon, even if capable of selflessness, it is still grasped, Obstructing and under the power of others, desiring ultimate truth, Because of speaking of substance, I have not seen the distinction. Ultimate truth, emptiness, is not the object of knowledge, Even acknowledging mere primordial wisdom, there is no desire, nothing appears, And it is not capable of surpassing all things. Even the results of transformation, such as sisters, In what way is there no distinction, so there is no confusion in the mind? Therefore, clinging to words should not lead to renewed bondage. If one does not know equality, the mind takes and rejects. To whom is the doctrine of originally existing or not existing shown? The object shown to whom is like the moon itself. The mind itself, not arising from the work of gathering causes, Therefore, the mind at ease without desire, The meaning of completion is not other.
Chinese
因此无法找到差别。那么，彻底胜利的无色解脱在哪里呢？阿底的见解无偏颇地自然显现，没有阻碍，不依赖于境而解脱。不住于边，与一切方分分离。没有来去，是无为的自然状态。不是努力，是本来解脱的关键。以造作之心去探究，无法找到佛法。自性空性，因此佛法也没有差别。阿底瑜伽为了使他人共同圆满，对任何事物都不执着，这本身就是觉性。将他人看不见的事物视为存在。存在于不存在之物与不存在相同。谁的迷惑，我具有无迷惑的智慧。为了过去之欲，我本身就是轮回。同样，如果受他人主宰，因希求成佛而退失，则自身会堕入地狱。从那之中转变，逆转空性，退失，以及明与不明的边际，那是主宰。未曾经历轮回与涅槃，如同无性之女。没有共同的业，如同兔角。由于能起作用，显现各不相同。谁会希求不迷惑的智慧呢？轮回深渊逆转，是去往或道路阻塞。无因无缘，谁能标示轮回与涅槃？以行者的事业进入而知晓。如同大海之水、酥油、垃圾和如意宝。谁找不到生起、融入、去往的所依呢？言说和思辨，谁能获得菩提？不存在而思辨，那就是迷惑本身。与境和心没有关联，境会变成什么？心见境，心不住于境。境的无间断，原因不相同。因此，我认识到境与心没有关联。身心没有关联，心没有自性。同时结合显现，本体空性，称为关联。无因、事物空性、自性不一，因此，如同在虚空中飞翔的鸟儿没有住所。觉性本身与习气没有关联。空性与空性之间不可能有关联。自性不一，佛法不变异，因此，分别念、思维、心识都不是量。如同寻找这片大海的尽头。由于佛与有情本来没有关联。未被五毒的觉性所染污，无为自解脱，边际的分别念止息。如同蛇蜕皮一样被时间抛弃。如此，对于一切显现方式和显现之识，心识显现的关联
English
Therefore, no difference can be found. Where, then, is the formless liberation of complete victory? The Ati's view, without bias, naturally arises, without obstruction, liberated without relying on objects. Not abiding at the edge, separated from all directions. Without going or coming, it is the unconditioned natural state. Not effort, it is the key to original liberation. By investigating with a contrived mind, one cannot find the Dharma. Self-nature is emptiness, therefore there is no difference in the Dharma. Ati Yoga, in order to make others jointly complete, does not cling to anything; this itself is awareness. Regarding what others cannot see as existent. What exists in the non-existent is the same as non-existence. Whose delusion, I possess delusion-free wisdom. For the sake of past desires, I myself am samsara. Likewise, if under the control of another's master, due to seeking Buddhahood and falling away, one's own self will fall into hell. Transforming from that, reversing emptiness, falling away, and the boundary between clarity and non-clarity, that is the master. Not having experienced samsara and nirvana, like a barren woman. There is no shared karma, like a rabbit's horn. Because it can function, appearances are different. Who would desire non-deluded wisdom? The abyss of samsara is reversed, it is going or the road is blocked. Without cause or condition, who can mark samsara and nirvana? Knowing by entering into the actions of a practitioner. Like the water of the ocean, butter, garbage, and wish-fulfilling jewels. Who cannot find the basis of arising, merging, and going? By speaking and speculating, who can attain Bodhi? Non-existent and speculating, that is delusion itself. Without connection to objects and mind, what will the object become? The mind sees the object, the mind does not abide in the object. The uninterruptedness of the object, the reasons are not the same. Therefore, I realize that object and mind are not connected. Body and mind are not connected, the mind has no self-nature. Appearing in simultaneous union, the essence is emptiness, called connection. Without cause, things are empty, self-natures are not the same, therefore, like a bird flying in the sky without a dwelling. Awareness itself has no connection with habitual tendencies. There cannot be a connection between emptiness and emptiness. Self-natures are not the same, the Dharma does not change, therefore, discursive thoughts, thinking, and mental activities are not valid. Like searching for the bottom of this ocean. Because Buddhas and sentient beings have no connection from the beginning. Not stained by the awareness of the five poisons, uncaused self-liberation, the conceptualizations of the edge cease. Like a snake shedding its skin and being abandoned by time. Thus, for all appearances and appearing consciousness, the connection of mind's appearance
Chinese
一点也没有。自性不是由它而来，也不是由它产生。从极端中解脱的心也是如此。阿底是无边圆满的关键。无生、通透，与止息的边际分离。有无、显空等依赖都已耗尽。阿是无生，超越了境域本身。底是无边，是圆满的意义。瑜伽使他人的观点衰退，没有自己的意愿。所谓“瑜伽士”是未被矫饰的自然状态。因为与时间无关，所以意念没有间隔。身体的行为没有不被矫饰的。轮回与涅槃二者圆满，依赖的基础已耗尽。谁能进入这进入的、能忆念的空性之路呢？这没有存在于无边的中心。三身的事业没有从中心返回。返回轮回，一口喝干大海。微细的微粒包含在山中，如芝麻粒。穿着黑暗的衣服，光明的太阳落下。快速的力量减弱，迟钝压在上面。锋利的锐气被杀死，使存在之刃变得无用。地狱成为佛，佛陀堕入地狱。法使罪恶增长，作恶者获得快乐。杀生者通过禅修成佛，却会堕入地狱。未经训练的博学是无知的本身。拥有博学之人会在轮回中流转。有智慧的人无法超越轮回。能够禅修之人无法超越三界。即使是证悟者也是轮回的近取因。拥有信仰之人无法找到解脱的机会。持有誓言和戒律之人，所守护之处即是堕落之处。拥有慈悲心的人会被囚禁在轮回的监狱中。任何修行者都会面临障碍。无论谁获得成就，都会将之归还于法性。杀生、不予取、邪淫。说谎、离间、恶语、绮语。贪心、害心、邪见持续不断地思考。修行具有善良外表的人的法。教法衰落，法轮将被摧毁。为了扭转这一点，安住于各自的理由。像这样不可能，业力比知识更重要。从彼岸种植，从欲望的根源中拔出。理由、食物、誓言，内在意义清晰。圆满的宝藏和区分，四种伟大的圆满。或者，如果确定地解释并从圆满中解脱关键，那么陈述四种比喻，确信四种依据。逃脱的城市三座，穿戴的盔甲两件。射出的箭四支，拉满弓。
English
There is not even a little. Self-nature is not from it, nor does it arise from it. The mind that has turned away from extremes is also like that. Ati is the key to being free from extremes and completely perfect. Unborn, transparent, separated from the edge of cessation. Dependence on existence, non-existence, appearance, emptiness, etc., is exhausted. A is unborn, beyond the realm itself. Ti is without limit, the meaning of complete perfection. Yoga weakens the views of others and has no self-desire. What is called "Yogi" is the uncorrected natural state. Because it is not related to time, there is no gap in thought. There is nothing that is not uncorrected in the actions of the body. Samsara and Nirvana are both complete, and the basis of dependence is exhausted. Who can enter this path of entering, remembering emptiness? This does not exist in the center of the infinite. The actions of the three bodies do not return from the center. Returning to samsara, drinking the ocean in one gulp. Subtle particles are contained in the mountain, like sesame seeds. Wearing dark clothes, the bright sun sets. The power of speed weakens, and dullness presses on top. The sharp edge is killed, making the existing blade useless. Hell becomes Buddha, and Buddha falls into hell. Dharma increases sin, and evildoers gain happiness. Those who kill will become Buddhas through meditation, but will fall into hell. Untrained erudition is ignorance itself. Those who possess erudition will wander in samsara. Those with wisdom cannot transcend samsara. Those who are able to meditate cannot transcend the three realms. Even those who have attained realization are the proximate cause of samsara. Those with faith cannot find the opportunity for liberation. Those who hold vows and precepts, the place they protect is the place of falling. Those with compassion will be imprisoned in the prison of samsara. Any practitioner will face obstacles. Whoever attains accomplishment will return it to the Dharma nature. Killing, not giving, and impure conduct. Lying, slander, harsh words, and idle talk. Greed, malice, and wrong views are constantly thought of. Practice the Dharma of people with good appearances. The teachings will decline, and the Dharma wheel will be destroyed. To reverse this, abide in each of their reasons. Like this is impossible, karma is more important than knowledge. Planting from the other shore, uprooting from the source of desire. Reason, food, vows, the inner meaning is clear. The treasure of completion and distinction, the four great perfections. Or, if you explain with certainty and unravel the key from completion, then state four metaphors, and be sure of four proofs. Three escaping cities, two suits of armor to wear. Four arrows to shoot, drawing the bow to the full.