English
The eight greatnesses inferred from the lower levels are: The greatness of not obstructing and abandoning: It is not great because our own tradition holds that the twelve links of dependent origination can be obstructed and abandoned. In Ati (Tibetan) unborn, the obstructer and the obstructed do not arise, hence emptiness is equal. In Ti (Tibetan) unobstructed, the obstructer and the obstructed do not cease, hence appearance is equal. The appearance of the twelve links of Yoga is not obstructed and does not touch the edges, and is liberated in its own nature, hence it is great. The same applies to the following. The greatness of not abandoning and accepting: It is not great because the Hearers (Śrāvakas) believe that suffering and origin are the causes and effects of samsara, which should be abandoned; and cessation and the path are the causes and effects of nirvana, which should be accepted. In Ati (Tibetan), there is no abandoning or accepting. The greatness of no cause and effect: It is not great because Bodhisattvas believe that the cause is sentient beings and the effect is Buddhahood. In Ati (Tibetan), the unborn does not arise as cause and effect. The example of "འབྲེ་ཏ་ཤ" is also mentioned. The greatness of no breadth and narrowness: It is not great because Kriya (Sanskrit: Kriyā) believes that the view is pure and free from the four extremes, hence it is broad; and the conduct involves bathing and cleansing, hence it is narrow. In Ati (Tibetan) unborn, breadth and narrowness do not arise. The greatness of no higher and lower vehicles: It is not great because Upa (Tibetan) believes that the view is in accordance with Yoga, hence it is the higher vehicle; and the conduct is like Kriya (Sanskrit: Kriyā), hence there is a lower vehicle. In Ati (Tibetan) unborn, higher and lower do not arise. The greatness of no error and confusion: It is not great because Yoga believes that the appearance of beings as the six realms of self-continuum is error and confusion. Saying "I have no error and confusion," it is considered that there are two, confusion and non-confusion. In Ati (Tibetan) unborn, error and confusion do not arise. The greatness of no sentient beings and Buddhas: It is not great because Mahāyoga (Sanskrit: Mahāyoga) believes that sentient beings are bad conceptualizations, and transforming them into Buddhas or good gods. In Ati (Tibetan) unborn, Buddhas and sentient beings do not arise. The greatness of temporarily no need: Anu (Tibetan) believes that the result is obtained through the door of the Dharmadhatu and wisdom, but there is doubt because it is not temporarily obtained, hence it is not great. In Ati (Tibetan) unborn, hope and doubt do not arise, hence emptiness is equal. In Ti (Tibetan) unobstructed, hope and doubt do not cease, hence appearance is equal. In Yoga, the two are non-dual, the appearance of hope and doubt is not obstructed, and does not touch the edges, and is liberated in its own nature, hence there is no hope and doubt, hence it is great. This is also about the two, arising and ceasing.
Chinese
必须对无有之义不失一词而生起圆满的定解。未成立的六大要诀是：玛觉是所见之境法性，见者的智慧，见者自己的实物三者。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）无生中空等性，谛（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：谛）无灭中显等性，瑜伽二者无有中显空面等性无别而证悟，因此见者无可见而修持，见者无所证而修持，见者无所缘而修持。拉杰去世时问玛觉，这个自解脱合理吗？回答说合理。自性无生中，所见能见不成立。显现无灭中，所见能见不灭，见者无可见而修持。体性上显空无别，见者无所证而修持。它不住于心识之境，果或法身不在他处，而是自解脱，因此见者于心识之境无所缘而修持。法性不在心识之境中修习，过失不特意修饰，行持无所行，修持无所修，事业无所作，誓言不以类别而守护，也要如上混合而知。这样五者是分为总说和广说而宣说的。现在这五者是无有分别而直接宣说的。无有对治故大，意思是说从证悟自己的菩提心自明空二无别之外，没有其他的对治故大。无有匹敌故大，意思是说在一切中除了心自己的显现之外，遣除穷尽，没有其他的匹敌故大。无有杂多故大，意思是说境虽然显现为杂多，但心没有单独成立故大。无有杂多却幻化不可思议故大，意思是说虽然没有从心之外的杂多，但心自己的幻化这个显现这个不显现没有，是不可思议故大。不依赖因缘故大，意思是说心性自生之智慧不依赖因缘故大。口诀是，在因位时也是自生之智慧，在果位或缘位时也是自生之智慧，就像药树塔夏一样。这以上是要证悟的见，心性自生智慧生灭二无别而
English
One must generate complete certainty without losing a single word of the meaning of non-existence. The greatness of the six recitations for the unestablished is: Majo is the nature of reality, the object of observation; the wisdom of the observer; and the three realities of the view itself. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) emptiness is equal in unbornness; Ti (Tibetan: ཏི, Devanagari: ति, Romanized Sanskrit: ti, Literal meaning: Ti) appearance is equal in unceasingness; and in the yoga of non-duality, appearance and emptiness are recognized as inseparable in equality, therefore, one recites that the view is without a viewer; one recites that the view is without realization; and one recites that the view is without an object. When Lhaje Kudé asked Majo if this self-liberation was appropriate, she replied that it was. In the unbornness of self-nature, the object and subject of observation are not established. In the unceasingness of manifestation, the object and subject of observation do not cease, and one recites that the view is without a viewer. In essence, appearance and emptiness are inseparable, and one recites that the view is without realization. It does not abide in the realm of the mind, and the fruit or Dharmakaya is not elsewhere, but is self-liberated, therefore, one recites that the view is without an object in the realm of the mind. The nature of reality is not meditated upon in the realm of the mind, and faults are not intentionally corrected; conduct is without action; accomplishment is without accomplishment; activity is without action; and vows are not kept in a categorized manner, but should be understood as mixed together as above. Thus, these five are taught by dividing them into concise and extensive explanations. Now, these five are explained directly without distinction. Great because there is no antidote, meaning that it is great because there is no other antidote than recognizing one's own Bodhicitta as self-luminous and empty, without duality. Great because there is no rival, meaning that in everything, except for the self-appearance of the mind, all that is reversed is exhausted, and it is great because there is no other rival. Great because there is no variety, meaning that although the environment appears as variety, it is great because the mind is not established separately. Great because although there is no variety, the emanation is inconceivable, meaning that although there is no variety apart from the mind, it is great because the emanation of the mind itself, this appearing and this not appearing, is inconceivable. Great because it does not depend on causes and conditions, meaning that the self-arisen wisdom of mind itself is great because it does not depend on causes and conditions. The oral instruction is that even at the time of the cause, it is self-arisen wisdom, and at the time of the fruit or condition, it is also self-arisen wisdom, like the medicine tree Tasha. Beyond that is the view to be realized, the self-arisen wisdom of mind itself, without the duality of arising and ceasing.
Chinese
应当证悟。天空的边际，大鹏鸟知道；海洋的深浅，金色的鱼知道。法性无偏颇，如实修习便知晓，因此宣说修习。其中有二：根器大、智慧高的安住方式有八种，智慧低的安住方式有八种。珍贵的是，应当修习的心的安住处有八种，以及修习生起的次第，心的温度的指示，分为二种宣说。其中，已经修习的心的安住处有八种，现在计数。拓展，如虚空般安住，意思是说，觉性无内外地拓展。例如瓶子里的虚空和外面的虚空，瓶子破碎后混合，没有差别一样。诸佛的意和有情的心，即使在幻觉认知上有差别，也要在证悟无二的状态中安住。放任，如猴子般安住，意思是说，觉性不被囚禁而放任。例如猴子关在家里，会从洞里逃跑，如果特意放任，它自己会回来一样。随意安住，它自己会回来，因此随意安住。无勤任运，如外物般安住，意思是说，不通过努力而自然获得。例如面粉不需要烧、煮等努力一样。心性阿底，从念头等生起时，不通过努力来成就，而是放松地安住。不浑浊而清澈，如水般安住，意思是说，不被烦恼分别念所浑浊。例如水不浑浊自然清澈一样。如果心中生起分别念，放松三门，自然安住于清澈。如忆念般安住，意思是说，以见解抓住忆念。例如先前忘记的后来忆起一样。修习时忘记了，用见解来提醒，不散乱地抓住并安住。如舍弃般安住，意思是说，舍弃对证悟之义的执着。例如吐出的痰，丢在地上后不需要了，不会生起捡回来的念头一样。心性阿底，在证悟之义上，舍弃执着分别念而安住。如证悟并确信般安住，意思是说，证悟实相并确信。例如对是的事物认知为是，并确信无疑一样。心性阿底，在证悟并确信无疑的状态中，不加改造地安住。如断除十八边执
English
One should realize it. The garuda knows the edge of the sky; the golden fish knows the depth of the ocean. The nature of reality is impartial; one knows it by meditating as it is, therefore, it teaches meditation. Among these, there are two: eight ways of settling for those with great faculties and great wisdom, and eight ways of settling for those with small faculties. Precious is that there are eight settling places of the mind to be meditated upon, and the order of the arising of meditation, the indication of the mind's temperature, are taught in two ways. Among these, the eight settling places of the mind that have been meditated upon are now counted. Spreading out, settling like the sky, means that awareness spreads out without inner or outer. For example, the sky inside a vase and the sky outside, when the vase breaks, they mix and are no different. The intention of the Buddhas and the minds of sentient beings, even if there are differences in illusory cognition, one should settle in the state of realizing non-duality. Letting go, settling like a monkey, means that awareness is not imprisoned but let go. For example, if a monkey is put in a house, it will escape through a hole, but if it is intentionally let go, it will come back on its own. Settling loosely, it will come back on its own, therefore, settle loosely. Effortlessly grasping, settling like an external object, means grasping without effort. For example, flour does not require roasting or cooking. When the nature of mind, Ati, arises from thoughts, etc., it is not accomplished through effort, but settled relaxedly. Not turbid but clear, settling like water, means not being turbid by afflictions and discursive thoughts. For example, if water is not turbid, it is naturally clear. If discursive thoughts arise in the mind, relax the three doors and naturally settle into clarity. Settling like mindfulness, means that view grasps mindfulness. For example, like remembering later what was forgotten before. When meditation is forgotten, remind it with view, hold it without distraction and settle. Settling like abandoning, means abandoning clinging to the meaning of realization. For example, like spit that is thrown on the ground, it is not needed later, and the thought of picking it up does not arise. In the nature of mind, Ati, abandon clinging and discursive thoughts on the meaning of realization and settle. Settling like realizing and trusting, means realizing the true nature and trusting it. For example, recognizing what is true as true and trusting it without doubt. In the nature of mind, Ati, settle without fabrication in the state of realizing and trusting without doubt. Like cutting off the eighteen extreme attachments.