Chinese
二弓也，所依之利剑击打与所行之大鹏二者，行持三道与观看之境二者，人畜八钉与以方便击中之三要，解脱之因二者与解脱之缘五者也，不可逆转中，月蚀、不动、增长、播种二者，第七二者与获得六者，此乃无上瑜伽之要诀，不依赖于他者，不依赖之义不由谁而生。无勤任运之智慧仅是名言显现，未转变之四种游舞于三恶趣中生起，自立之法性空性遍及轮涅一切，未作整饰之无上瑜伽处无高处之恶趣，无杂自性之色身连接佛与有情，无寻自住之觉性于动静中生起，无分别心之生起感受如是显现。所谓智慧，显现为身体之要诀，所谓游舞，心之要诀乃是增长，身心结合之要诀即是自明，所谓光明，境之要诀显现，所谓心，乃是根之要诀而确定，根境二者结合之要诀乃是身体之脉，所谓身体，乃是识之要诀而游舞，所谓境，乃是显现之要诀而定生，所谓心，乃是根之要诀而确定，显识结合之要诀乃是中间之真实见，所谓根，乃是法性语之要诀而显现，所谓识，乃是分别念之处，根识结合之要诀乃是自之如是性，所谓显现，乃是解脱我之要诀，所谓清净，乃是轮回之要诀，解脱轮回结合之要诀乃是无上瑜伽续，未见有胜于此之法。唉玛吙！以阿而真实生，观之，未见之义乃是真实道之显现，于未转变道中宣说真实性，心置于身之中央，所显现之各种要诀，不作意乃是大圆满之心，此即是，未于他处宣说。又，仅以见而消逝之显现，托付于识，以此于地消逝秘密之要诀，显识二者无别，于轮涅何者而作，此乃转变见、赤裸清净、赤裸解脱之道，安住于本性中乃是我自己，一切法离见故为禅修。
English
These are the two bows. The sword of reliance being struck and the two great flights of going. The three paths of traversing and the two places of seeing. The eight nails of humans and livestock and the three key points hit by skillful means. Also, the two causes of liberation and the five conditions of liberation. Among the irreversible, the two of eclipse, immovability, increase, and sowing. The two of the seventh and the six of attainment. This is the key point of Ati, it cannot rely on others. The meaning of non-reliance does not arise from anyone. Effortless, self-arising wisdom is merely an appearance of terminology. The play of the four untransformed ones arises in the three lower realms. The self-established nature of reality, emptiness, pervades all of samsara and nirvana. From the state of uncorrected Ati, there is no higher realm of lower states. The unadulterated nature of the form body connects Buddhas and sentient beings. The unsearched, self-abiding awareness arises in all that is stable and moving. The arising feeling of the non-conceptual mind appears as such. What is called wisdom makes the key point of the body appear. What is called play, the key point of the mind is completely expanded. The key point of the union of body and mind is self-awareness itself. What is called light, the key point of the object appears. What is called mind is completely determined as the key point of the senses. The key point of the union of the two, senses and object, is the channels of the body. What is called body is the very play of the key point of knowledge. What is called object necessarily arises as the key point of appearance. What is called mind is completely determined as the key point of the senses. The key point of the union of appearance and knowledge is the correct view in between. What is called senses appears as the key point of the nature of reality, speech. What is called knowledge is the very place of conceptual thought itself. The key point of the union of senses and knowledge is one's own suchness. What is called appearance is the key point of liberation, self. What is called purity is the correct key point of samsara. The key point of the union of liberation and samsara is the Ati lineage. No other dharma superior to that has been seen. Emaho! By looking at what truly arises from A, the meaning not seen is the appearance of the true path. The truth is spoken on the untransformed path. Whatever appears as the various key points with the mind placed in the center of the body. Non-intentionality is the mind of the Great Perfection. This is it, it has not been shown elsewhere. Furthermore, appearance vanishes merely by seeing. Entrusting knowledge, the secret key point vanishes into that ground. The non-duality of appearance and knowledge, what does it do to samsara and nirvana? This is the path of transformed seeing, naked purity, naked liberation. Being settled into the natural state is myself. Because all dharmas are free from views, it is meditation.
Chinese
对于谁而言？ 被称为“无为智慧之圆满”仅仅是名称而已。 必定会显现，因为未被任何事物所染污。 对于完全清净者，谁是接近的持明者？ 解脱的障碍没有比这更严重的了。 因为没有错谬，是被自己束缚了吗？ 因此，证悟那未造作的胜义谛。 是远离边际、完全圆满的大圆满之要诀。 认识、确信、决断、解脱且不退转。 不解脱是不可能的，努力对于谁才有可能？ 解脱后没有退转的，是不变的止息。 即使解脱了，如果发生退转，那有什么用？ 即使没有解脱，如果没有退转，那对于谁而言？ 如果仅仅通过见就能解脱，那还用看什么？ 如果不见就能解脱，那胜义谛的必要是什么？ 即使没有获得，如果想要解脱，那对谁有损害？ 即使没有解脱，即使是果，如果没有解脱，那获得什么？ 如果没有果，那就连佛陀也没有了。 如果不了解这个边际，而安住于中间。 从这个圆满中解脱，有什么用？ 即使在听闻和观看时，我也没见过触及。 是人而依赖于名声，还是觉悟？ 没有找到名声，谁找到了觉悟？ 词句的圆满佛陀，看不到任何方向。 如果看到了，佛陀就成了词句。 通过禅修和修行，不可能证悟法性。 如果证悟了，法性就变成了思考。 因为众生的思考无法从对境中解脱。 现量、比量不是法性的量。 如果是，胜义谛就变成了可衡量之物。 因为圆满的心与智慧没有关联。 通过区分胜义谛和世俗谛，一切法。 多种变成一味，不可能融入虚空。 如果可能，一切法就变成了不同。 自己设定了一个与一分离的理由。 想要在各种各样的心之外寻找意义。 从无生自性中，从未见过这方面的根源。 如果看到了，心性就变成了事物。 因为空性的心性显现于一切。 通过改变自身形象，无法触及三身。 如果触及了，三身就变成了身体。 因为有和无之间没有关联。 因此，阿底瑜伽什么也不抛弃。 是无法改变的无为、无勤、空性。 是当下安住、当下解脱、无有执着。 是不造作的、放松的，不依赖于任何事物的自身要诀。 没有执着，没有欲望，没有词句的过失。 显现和觉知在自生大光明中生起和增长。
English
For whom is it? To be called "Perfection of Unfabricated Wisdom" is merely a name. It will surely arise, because it is not defiled by anything. For the completely pure, who is the approaching vidyadhara? There is no greater obstacle to liberation than this. Because there is no error, is it bound by itself? Therefore, realize that uncreated ultimate truth. It is the key point of the Great Perfection, which is free from extremes and completely perfect. Recognize, be certain, decide, liberate, and do not regress. It is impossible not to be liberated; for whom is effort possible? Having been liberated, there is no regression, it is the unchanging cessation. Even if liberated, if regression occurs, what is the use? Even if not liberated, if there is no regression, then for whom is it? If liberation is achieved merely by seeing, then what is there to look at? If liberation is achieved without seeing, what is the need for the ultimate truth? Even if nothing is attained, if one desires liberation, then who is harmed? Even if not liberated, even if it is the result, if there is no liberation, then what is attained? If there is no result, then even the Buddha does not exist. If one does not understand this limit and abides in the middle. What is the benefit of liberation from this perfection? Even when hearing and seeing, I have not seen touching. Is it a person relying on fame, or is it enlightenment? Without finding fame, who has found enlightenment? The perfect Buddha of words, one cannot see any direction. If one sees, the Buddha becomes words. Through meditation and practice, it is impossible to realize the nature of reality. If one realizes it, the nature of reality becomes thought. Because the thoughts of sentient beings cannot be liberated from objects. Direct perception and inference are not valid cognitions of the nature of reality. If they were, the ultimate truth would become measurable. Because the perfect mind has no connection with intellect. By distinguishing between ultimate truth and conventional truth, all phenomena. Many becoming one taste, it is impossible to merge into space. If it were possible, all phenomena would become different. One establishes a reason for separating from oneness by oneself. Desiring meaning outside of the various minds. From unborn self-nature, the root of this aspect has never been seen. If one sees it, mind itself becomes a thing. Because the empty mind appears to all. By changing one's own form, one cannot touch the three kayas. If one touches them, the three kayas become the body. Because there is no connection between existence and non-existence. Therefore, Atiyoga does not abandon anything. It is the unchangeable, unfabricated, effortless emptiness. It is the very nature of settling in the moment, liberating in the moment, and being free from attachment. It is the uncreated, relaxed, self-essence that does not rely on anything. Without attachment, without desire, there is no fault in words. Appearance and awareness arise and increase in the great self-born light.
Chinese
因为一切未在法中显现，故名为自生游戏。以是方式，将显现之理结合，无有造作之功。于念之所依及无念之境中嬉戏。谁有道，果即是地。自性圆满大圆满，谁亦不需依赖。无有过去，原始圆满，安住不变中。称之为自性清净之本性，自然显现之游戏。从属于显现与欲望之心，远离名相。因此，非一非二，如此不可确定。莫作扰乱之缘起，四生之色。因为一切皆显现，从相似之四种多样性中。无法证明说这就是象征。阿底自生，未曾有错乱之要点。莫入边见之邪念，以及心中的恭敬。于未来之时，从最胜之智慧中。不需目标与勤奋，以具信之心书写成文。能入此者，如狮子般之人。大圆满二义，亦轻易获得。不变之心性，原始解脱之大法。愿不仅此，一切皆能证悟。名为口诀之王，阿底真实意趣。论述汇集三藏之义。印度之智者，比玛拉米扎所造已圆满。吉祥！阿底瑜伽，真实导入之意趣。
English
Because everything has not manifested in the Dharma, it is called self-originated play. In this way, combining the logic of appearance, there is no room for artificial effort. Play in the basis of thought and the state of no thought. Who has the path, the fruit itself is the ground. The Great Perfection of self-nature, no one needs to rely on. Without past, primordial perfection, abiding in the immutable. It is called the self-purified nature, the naturally arising play. Free from names, bound by the mind of appearance and desire. Therefore, neither one nor two, such is uncertain. Do not create disturbing causes, the colors of the four births. Because everything appears, from the diverse similarities of the four. It cannot be proven to say that this is a symbol. The key point of Ati self-origination, never mistaken. Do not let in the wrong thoughts of extremes, and the reverence of the mind. In the future, from the supreme wisdom. Without aim and effort, written with confident mind. Those who can enter this, like a lion. The two meanings of Dzogchen, easily obtained. The immutable mind-essence, the great Dharma of primordial liberation. May not only this, but all realize it. Called the King of Instructions, Ati Real Intent. A presentation summarizing the meaning of the Three Baskets. Completed by the Indian scholar, Bimala Mitra. Mangalam! The Intent of Truly Introducing Ati Yoga.