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Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo

From Tibetan Buddhist Encyclopedia
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{7.3/456.3} shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo bzhugs so / / The Great Speech Chapter, the textual tradition of the oral instructions of the profound Chod of Prajnaparamita. mi smra mi bsam bsam du med pa'i ngang / / yul ‘das dmigs med dbyings la phyag ‘tshal lo / § gcod kyi bka' tshoms chen mo ‘di / § ‘ga' la phan snyams yi ger bkod / § bdud kyi rtsa ba rang gi sems / / yul snang cir yang rig pa la / / zhen cing chags pas bdud kyi zin / / sems la yul du bzung bas bslad / §

Not speaking, not thinking, I pay homage to the state without thought, the realm beyond objects and without reference. This is the Great Speech Chapter of Chod. It is written down with the thought to benefit some. The root of Negative Forces (bdud; mara) is one's own mind (sems). Because of clinging and attachment to the knowledge (rigpa; vidyd) of all varieties of apparent objects, one is in the clutches of Negative Forces; there are taints (bslad) from grasping objects in the mind.

bdud la rnam pa bzhi ru dbye / / thogs bcas bdud {phyi'i yul la brten pa} dang thogs med bdud {nang gi blos brtags la brten pa} / / dga' brod bdud {yon tan mngon zhen la brten pa} dang snyems byed bdud {gnyisdzin gyi rnam rtog} / / de yang snyems byed bdud du ‘dug / §

The Negative Forces are classified as four: the “Negative Forces With Obstruction” {supported by an external object}, the “Negative Forces Without Obstruction” {supported by internal mental conceptualization}, the “Joyous Negative Forces” {supported by clinging to manifest qualities}, and the “Negative Forces Producing Pride” {discursive thought due to dualistic grasping}. Furthermore, [these four are all] present in “Negative Forces Producing Pride.”

thogs bcas bdud la grangs mang yang / / dbang po'i ngo la snang ba la / / dgag sgrub dpyad pas thogs bcas bdud / / nges par bzung bas ‘khor bar bcings / §

There are many Negative Forces With Obstruction. Because of one's affirmative and negative discriminations toward the appearances presented to the sense faculties, there are Negative Forces With Obstruction. Through grasping these as definitive, one is fettered in samsara.

gzugs ni gzugs kyi ngo bos stong / / gzugs la ma chags stong par bsgom / / gzugs la nges par ma chags pas / / rtag par ‘dzin pa'i bdud las grol / / stong pa yid la ma bsgoms pas / / {8/457} chad pa'i bdud las nges par grol / / gzugs snang dgag tu mi btub ste / / nges par ma bzung rang snang ‘od / / sgra dang dri dang ro dang reg / / yid la sogs pa de bzhin grol / / yid ni thogs med bdud yin te / / dbang po'i sgo las byung bas na / / thogs bcas bdud du bstan pa yin / / dbang po'i ngos la snang ba rnams / / rang grol dgongs pas thad kar bcad / / dbyer med gti mug chen por bsgyur / §

As for form, the essence of form is empty. Unattached to form, meditate on emptiness. One who is definitively unattached to form is liberated from the Negative Forces of grasping [things] as permanent. One who does not meditatively cultivate emptiness in mental consciousness (yid) is definitively liberated from the Negative Forces of nihilism (chad pa'i bdud). The appearances of forms cannot be obstructed; not definitively grasped, they are self- apparent luminosity (rang snang ‘od). Hearing, smelling, tasting, touching, mental consciousness, and so forth, are similarly liberated. As for mental consciousness, it is a Negative Force Without Obstruction. When there are occurrences through the doors of the sense faculties (dbang po'i sgo), they are the Negative Forces With Obstruction. Appearances presented to the sense faculties are directly severed through one's intent for self-liberation; without separation, there will be great delusion.

thogs med bdud kyi byung tshul ni / / yid yul byung tshul bzang dang ngan / / rang gi rtog pas phye ba rnams / / thogs med bdud du bstan pa yin / / rang byung sems las ma gtogs pa / / lha bzang lha ru ‘dzin pa dang / / ‘dre ngan ‘dre ru ‘dzin pa dang / yid kyi re dogs ‘gyu byed rnams / / rang bdud rang la longs pa yin / §

As for the manner in which Negative Forces Without Obstruction occur: the manner in which objects occur in the mental consciousness (yid) is as good or bad; the differentiations [made] by one's own discriminative thinking are taught as Negative Forces Without Obstruction. Because one's natural mind (rang byung sems) does not include grasping a deity (lha) as a deity, a spirit (‘dre) as a bad spirit, the hopeful and fearful thoughts of the mental consciousness (yid) are one's own Negative Forces that have happened in oneself.

chos dbyings klong chen ngang gsal las / / dran rtog cir yang ‘char ba yin / / dper na rgya mtsho g.yo med las / / rba rlabs la sogs ‘byung ba bzhin / / de ltar rtogs pa'i skyes bu yis / / bcas bcos mi dgos rang sar zhog / / phan gnod mi ‘byung dbyings su grol / / chos nyid dbyings nas rang sar la / / phrag dog dgag bsgrub byar mi rigs / / dgag bsgrub ma byas rang byung sems / § Whatever thoughts and memories (dran rtog) arise are from the clear state of the great sphere of the expanse of things (chos dbyings; dharmadhatu). For example, they are like waves and so forth arising from a still ocean. In that way, knowledgeable beings (rtogs pa'i skyes bu) must rest in their own ground without the need for fabrications (bcas bcos mi dgos). Benefit and harm not arising, one becomes liberated in the expanse. From the expanse of things themselves (dharmata), it is untenable to negate or create envy in one's own ground; not creating negations or affirmations, there is self-arisen mind (rang byung sems).

dga' brod bdud kyi byung tshul ni / / thun mong bdud dang mchog gi bdud / / rigs ‘khrul sems las byung ba yin / § As for the manner in which Joyous Negative Forces arise, the common Negative Forces and the exceptional Negative Forces arise from mental confusion (rigs

‘khrul sems). gnyan sar ‘dre yis ma tshugs pas / / rlom sems skyes pa dga' brod bdud / / byin brlabs nus pa'i rtags byung bas / / bsod nams nor rdzas g.yeng ba'i bdud / / khe grags dgra gnyen spro ba'i bdud / / lha ‘dres dngos grub ster ba dang / / bu dang mdza' bshes ‘khor ‘dus la / / dga' zhing brod pas dga' brod bdud /

Because one is unaffected by spirits in severe places, the arrogant mind that is produced is a Joyous Negative Force. Because of the occurrence of marks of potent blessings, the merit and possessions are Negative Forces of distraction. Profit, fame, enemies and relatives are Negative Forces of enjoyment. Because of the pleasure and joy in the attainments provided by deities and spirits, and in one's retinue of children and close friends, there are Joyous Negative Forces.

yon tan ci byung ci shar yang / / yul sems gnyis su med pa’i blos / / yon tan dag tu mi gzung bar / / rmi lam dag gi yul bzhin du / / rang bzhin zhen pa med par spyad / / mtshar mo’i byad kyis rang mdzes ltar / / {9/458} rang byung rang la brgyan pa yin / / de la rlom sems skye rgyu med / / skyes na rigs ‘khrul ‘dzin pas bslad / / ‘dzin med rang lugs spyod mchog ‘di / / blo ldan rnams kyi thugs la sbos / §

Whatever qualities occur (byung), as well as whatever [qualities] arise (shar), a rational mind (blo) lacking the duality of object and mind (sems) does not grasp the qualities; they are like objects of dreams; their self-nature is engaged without clinging. The countenance (byad) of an attractive woman, self-arising like her beauty, is an ornament to herself; there is no reason for an arrogant mind to be produced in her. If it is produced, she is tainted by mental confusion. This exceptional behavior—one's own manner without grasping [onto qualities]—should be concealed in the heart of the intelligent ones!

mchog gi bdud la rnam pa gnyis / / lam dang ‘bras bu gnyis su bstan / § spros bral lta bas brod pa dang / / mnyam nyid sgom pas brod pa dang / / rtog med spyod pas brod pa dang / / nyams len lam gyis brod pa rnams / / bag tsam yul du spyad pas na / / lam du mi ‘gro bdud kyi las / §

There are two types of Exceptional Negative Forces; they are taught as two—path and result. There are joys through the view freed from elaborations, joys through equanimous meditation, joys through involvement without conceptuality, and joys through the path of experience. If one is involved with objects even a little bit, not travelling on the path is the action of Negative Forces.

lta sgom brda' ru bstan pa las / / nges par yid la bya rgyu med / / ma ‘gags cir yang ‘char ba la / / lta ba'i bsam pa ma ‘cha' bar / / mnyam shar phyogs med dbyings su bsgyur / / mi lta ba ni gcod kyi mchog / §

From the symbolic teaching (brda' ru bstan pa) of the view and meditative cultivation, there is no cause for activities of definitive mental consciousness

(nges par yid). As whatever arises is unobstructed, not committing ('cha' ba) to a viewpoint, the unlimited expanse (phyogs med dbyings) arises simultaneously (mnyam shar). This non-view is the exceptionality of Chod.

kun kyang rang byung sems yin pas / / bsgom mkhan gcig gis bsgom du med / / ci byung rang shar byung tshor rnams / / lhan ne lhang nge lham mer bzhag / / don mi ‘gyur bas lhan ne ba / / nges par rtogs pas lhang nge ba / / rang sar grol bas lham me ba / / dper na mar la mar bzhag bzhin / / ma bsgoms pa yi bsam gtan te / / de ni bsgom pa'i mchog yin no / §

In all cases (kun kyang), because the mind is self-arising, there is no meditative cultivation by a meditation expert. All things that occur (ci byung) are self-arising sensations.

Rest in still, clear, luminous experience (lhan ne lhang nge lham mer bzhag). The meaning of “still” is “unchanging,” of “clear” is “definitive understanding,” and of “luminous” is “liberation in one's own ground.” For example, like placing butter in butter, one thinks constantly of not meditatively cultivating [[[one's own mind]]]; that is the exceptional meditative cultivation.

rang spyod shugs ‘byung rang grol la / / ched du byas nas spyad du med / / mnyam shar gnyen pos bzung du med / / gcud kyang rang byung yin shes na {dpe la lar bdud zer ba ‘dug} / / rang la rang grol bkag pa med / / rtogs pa'i khyad par btsan pas na / / nges par spyod pa dgag tu med / / ma rtogs spyod pa mi bya ste / / gdams ngag ‘di yi bzhed lugs kyis / / dam pa'i byin rlabs gting ldan gyis / / rnam rtogs dag la thog brdzis bya / / rim gyis byin rlabs zhugs nas ni / / nges par rtogs pa ‘char bar ‘byur / / nges par gsungs pa'i gdams ngag ‘di / / spyod yul kun las ‘das pa yin / / mi spyod spyod pa'i mchog tu gsungs / §

On account of one's own practice being self-liberating of its own accord (shugs ‘byung), there is no practice (spyad du med). Not having been grasped by an antidote (gnyen pos bzung du med), [one's practice] arises simultaneously. When the essence (gcud) is also understood as self-occuring {yet in the example they are called “Negative Forces”}, one is self¬liberated in oneself without impediment. When one who has the distinctive force of comprehension practices with certainty, there is no obstruction; practice by one who does not comprehend is inactive. The discursive thoughts of one who has the deep, excellent blessings through the accepted system of this oral instruction should be crushed (thog brdzis bya). Having been infused with blessings through stages, definitive comprehension will arise. This oral instruction of definitive statements is a realm of practice that transcends everything. Non¬practice is taught as the exceptional practice.

nyams su gang yang mi len na / / {10/459} de yis nyams su blangs pa yin / / nyams ni shes bya blo yi nyams / / yang dag don du myang du med / / skye med logs nas blang du med / / nyams su blangs pas chos nyid nyams / / blo snang yul du bcad pas bos / / yul du ma chags nyams lan ni / / thar pa'i lam mchog bla ma'i zhal / §

When one does not gain any experience whatsoever, then one has gained experience. As for this [former] experience, the experience of one's rational mind (blo yi nyams) is the object of knowledge (shes bya). Without experiencing the genuine meaning (yang dag don, i.e. emptiness as intrinsic reality), one will not gain [[[experience]]] from the side of birthlessness. By gaining [such] experience, one has the experience of the way things are in actuality (chos nyid; dharmata). The rational mind must be summonsed (bos) by cutting the apparent object. As for the experience of non-attachment to objects, the exceptional path of liberation is from the mouth of a lama.

‘bras bu'i bdud ni ‘di bzhin no / / nyan thos rang rgyal la sogs pa'i / / grub mtha' theg pa'i ‘bras bu ni / / sku gsum nges par thob ‘dod pas / / ‘dod pa dang bcas brod pas bdud / §

As for the Negative Forces of results, they are like this. Because desires for the definitive attainment of the Three Bodies are the results of the tenet systems of the vehicles of the Hearers (nyan thos; sravaka), the Self-conquerors (rang rgyal; pratyekabuddha), and the others, because of the joy (brod) associated with [such] desires, there are Negative Forces.

lus ngag yid gsum rang bzhin la / / sku gsum ‘bras bur bstan pa las / / sangs rgyas logs nas bsgrub tu med / / rang las spangs te btsal gyur na / / bskal pa bye ba du mar yang / / bsgrubs pas thob par mi ‘gyur pas / / mi btsal mi bsgrub rang bzhin bzhag / / re ba med pa gcod kyi mi re dogs pa'i mtha' dang bral / / ‘dzin pa'i thag pa bcad pa las / / nges par sangs rgyas ga la mchis / §

The Three Bodies are explained as the result of the threefold self-nature of body, speech and mental consciousness; [the Three Bodies] are not established from the side of the enlightened ones (sangs rgyas). Having turned away (spangs) from oneself—because there will not be attainment through accomplishment even if one searches for many millions of eons (bskal pa) — not found, not accomplished, one rests in one's own self-nature. Without hope, Chod practitioners (gcod kyi mi) are freed from the limits of hope and fear; having cut the ropes of grasping, definitely enlightened (nges par sangs rgyas), where does one go?

bdud la bzhi ru phye lags kyang / / snyems byed bdud ru ‘dus pa yin / § dngos po'i yul la snyems zhugs pas / / thogs bcas bdud ru bstan pa yin / § The Negative Forces are classified (phye lags) into four types; in addition, they are connected with Negative Forces Producing Pride. Through prideful engagement with a tangible object, they are taught as Negative Forces With Obstructions.

dngos po'i yul gyi chags sdang rnams / / rtsa ba snyems su rtogs tsam na / / dper na rtsig gseb du ba yang / / thab kyi me bus rang zhi ltar / / snyems thag chod pas dngos ‘dzin grol / / ‘gog pa bzhin du yul mi dgag / / rtsa bral rtogs pas thogs bcas bdud / / nges par bdud rnams chod pa yin / / dper na sgyu ma mkhan po bzhin / / snang yang chags sems mi ‘byung ngo / / de bas snyems kyi thag pa chod / / bcad pas chod pa ma yin kyang / / rtsa bral rtogs na zung mi thub / / chos dbyings klong du grol bar ‘gyur / / rtsis gdab med pa'i la bzla gces / §

When there is even some comprehension of attachments and aversions to tangible objects as the root of pride, it is analogous to when a blazing fire in a fireplace (thab kyi me bus) subsides of its own accord, the smoke from cracks in the wall also [subsides]: by severing the ropes of pride, one is liberated from grasping things. By comprehending the separation from a root, an object that is like an obstruction is unobstructive; Negative Forces With Obstructions are severed as definitive Negative Forces. For example, even though there are appearances for a master of illusion, attachment [to them] does not occur in his mind (sems). Therefore, just as there is no cutter through cutting, the ropes of pride are severed. When comprehending the separation from a root, grasping is impossible. One will be liberated in the realm of the expanse of things (chos dbyings; dharmadhatu). There will be the cherished passing over (la bzla gces) without evaluation (rtsis gdab med pa).

thogs med bdud kyang snyems su ‘dus / / dug lnga la sogs nyon mongs dang / / mthong med ‘dre la ‘jigs pa dang / / dngos med lha la re ba dang / / de bzhin yid yul re dogs rnams / / snyems byed las byung {11/460} snyems kyi bdud / §

Negative Forces Without Obstruction are also connected with pride. Occurring from the production of pride, such things as the five poisons, as well as the afflictive emotions, fear of unseen spirits (mthong med ‘dre), hope in insubstantial deities (dngos med lha la re ba), and similarly, the hopes and fears of one's mental consciousness toward objects, are Negative Forces of Pride.

zhe sdang rang sar grol ba yang / / snyems byed rtsa ba chod las byung / / btso bsreg dmyal ba'i bdud las thar / / me long lta bu'i ye shes thob / / ‘dod chags rang sar grol ba yang / / snyems byed rtsa ba chod las byung / / bkres skom yi dvags bdud las thar / / so sor rtogs pa'i ye shes thob / / gti mug rang sar grol ba yang / / snyems kyi rtsa ba chod las byung / / bkol spyod byol song bdud las thar / / chos kyi dbyings kyi ye shes thob / / phrag dog rang sar grol ba yang / / snyems kyi rtsa ba chod las byung / / ‘gyur byed mi yi bdud las thar / / bya ba grub pa'i ye shes thob / / nga rgyal rang sar grol ba yang / / snyems kyi rtsa ba chod las byung / / ‘thab rtsod ltung ba'i bdud las thar / / mnyam pa nyid kyi ye shes thob / / snyems thag ma chod dug lnga yang / / snyems chod rang grol ye shes so / §

Furthermore, aggression is liberated in its own place, arising from severing the root of the production of pride (snyems byed rtsa ba). Emancipated from the molten hell Negative Forces, one attains Mirror-Like Primordial Wisdom. Moreover, desire and attachment are liberated in their own place, arising from severing the root of the production of pride. Emancipated from the hungry and thirsty ghosts, one attains the Individually-Discriminating Primordial Wisdom. In addition, confusion is liberated in its own place, arising from severing the root of pride (snems kyi rtsa ba). Emancipated from the animal slavery Negative Force, one attains the

Dharmadhatu Primordial Wisdom. Moreover, jealousy is liberated in its own place, arising from severing the root of pride. Emancipated from the Negative Force of changeable persons, one attains the Activity-Accomplishing Primordial Wisdom. Moreover, arrogance is liberated in its own place, arising from severing the root of pride. Emancipated from the Negative Force of dissension, one attains the Equanimous Primordial Wisdom. Furthermore, the uncut rope of pride is the five poisons; severing pride is self-liberated wisdom.

des na thams cad snyems su ‘dus / / gangs dkar ston kyi seng ge bzhin / / nyam nga bag tsha ma byas par / / snyems med gdengs dang ldan gyur na / / snang srid lha ‘dres ldang mi nus / / brgya la langs kyang gdams ngag gsal / / rang gi cho ‘phrul yin shes na / / nges par rtsal sbyong chen por ‘gro / / dran rgyun bcad nas mi bsgoms te / / rang shar rtogs pas chog pa yin / / nad rims la sogs de bzhin mtshungs / / rtsa bral rtogs nas chod pa ‘di / / gdams ngag kun la khyad par ‘phags / §

Therefore, everything is connected with pride. Without intimidation or anxiety, one is like a lion of the highest white snow mountains; when one possesses assurance without pride, the apparent existence (snang srid) of deities and spirits is incapable of emerging (ldang). Even rising in the hundreds, the oral instructions are clear. When one understands [the deities and spirits] are one's own manifestation (rang gi cho ‘phrul), one's training becomes greater. Having severed the continuum of mindfulness (dran rgyun), there is no meditative cultivation. Because comprehension is self-arising, it is sufficient. It is like epidemics and so forth: when the root is understood as separate, they are severed. This is distinguished as superior to all oral instructions

(gdams ngag kun la khyad par ‘phags). rtogs kyang thad kar ma bcad na / / mtshon rnon tsha ngar bo ba bzhin / / lta bas mi skyobs nyam ngas ‘ching / / lta spyod ‘dzoms pa'i rnal ‘byor ni / / dpa' bo dag la mtshon bskur bas / / dgra dpungs thams cad ‘joms pa bzhin / / bdud rnams snyems med dbyings su ‘joms / §

Moreover, when comprehension is not directly cut through, it is like a sharp weapon that has been tempered by intense heat (tsha ngar bo ba). Without refuge provided by the view, one is fettered by intimidation and the union of view and conduct collected together is like defeating all the legions of enemies by bestowing weapons on warriors: the Negative Forces are defeated in a realm without pride.

E MA HO / / rang snyems chod bas bdud rnams zhi / / rtsa bral rtogs pas mngon sangs rgyas / / de yang rang thang lhug par shog / / kun kyang de bzhin bzhag par byos / §

How wonderful! Through cutting one's own pride, one pacifies the Negative Forces. By comprehending the separation from a root, the enlightened state becomes manifest (mngon sangs rgyas). Therefore, one's own tightness should be loosened. In all cases, one should rest in Thatness (i.e. reality; de nyid, tattvata).

dga' {12/461} brod bdud kyang snyems su ‘dus / / thun mongs chos la dga' brod dang / / ‘bras bu mchog la dga' brod pa / / rang gi snyems las byung ba yin / / nges par chags na bdud du ‘gyur / § chags pa med pa'i rang shar ni / / snyems med chos sku'i rgyan du gsungs / § sku gsumbras bu rang yin pas / / gzhan du brod pa bskyed mi dgos / §

Even the Joyous Negative Forces are connected with pride. Joyfulness regarding common things and Joyfulness regarding excellent results arise from one's own pride. If one is definitively attached, it becomes a Negative Force. As for the self-arising without attachment, it is said to be the Ornament of the Dharmakaya Without Pride. Because the result of the Three Bodies is one's own, it is not neccessary to generate joy in another way.

‘khor ba rang sar grol ba las / / myang ‘das logs nas btsal du med / / rtog par rang gzugs shar ba las / / rtog med ched du bsgom du med / / de bas thams cad snyems yin pas / / snyems thag gcod pa nga yis smras / / dvangs mar bzhag pa kun nas gsungs / / dvangs ma'i sems la ngos bzung med / §

Since one has been liberated from samsara in one's own place, one does not search (btsal du med) from the side of nirvana. From one's own form arising in concepts, one does not meditatively cultivate for the purpose of conceptlessness. Thus, because everything is pride, I say that one must cut the ropes of pride (snyems thag gcod pa). It has been taught that one who rests in the clear essence (dbangs mar bzhag pa) does not identify a mind of clear essence

(dbangs ma'i sems). dpe yis gtan la dbab pa ni / / gdams ngag thob pa'i rnal ‘byor rnams / / bya byi‘us phru gu gso ba bzhin / / gdams ngag mchus skyel byas gyur na / / ston bye'u ltog grir shi ba bzhin / / rang nyid ‘khor bar ‘khyams par nges / §

As for the determinations by analogy: the oral teachings of the yogas of attainment are like a small bird nurturing its fledglings. When oral teachings are conveyed by one's lips, it is like a teacher starving a fledgling to death (ltog grir shi ba). I (rang nyid) can be certain of wandering in samsara.

‘bri bzang be'u chung gso ba ltar / / rang ‘grangs rogs kyi don byas na / / be'u chung la sogs ‘cho ba bzhin / / rang gi snyems thag chod gyur na / / sems can nges par grol bar ‘gyur / / gzhan don ‘grub ‘gyur the tshom med / §

Like a fine Dri (‘bri; female yak) nurturing her calf, when her own is satiated and she has the objective of helping [others] (rogs kyi don byas), [her nurturance] similarly spreads (‘cho ba ) to [other] calves and so forth. When one severs one's own rope of pride, sentient beings will be liberated with certainty; the objectives of others will be established without doubt.

khyung chen nam mkar lnging ba yis / / gling bzhi bya rtsol med par mthong / / ngam grog g.yang sar nyam ming / / bya bran la sogs zil gyis gnon / / de bzhin nyams kyi thag chod pas / / bdud bzhi rtsa ba med par rtogs / / ‘dre bdud la sogs zil gyis gnon / / ngan song gnas gsum nyam mi nga / / nges par rtsa bral ma shes par / / rgyu ‘bras chos la spyod pa ni / / sdong bzhag yal ga bsnyab pa ‘dra / §

The four continents are seen without effort by a great garuda bird soaring in the sky, not intimidated (nyam mi nga) in ravines (ngam grog) and abysses (g.yang sa), he outshines [other] birds including those which are kept. Similarly, one who has severed the rope of experiences understands that the four Negative Forces are rootless, outshines the spirits and Negative Forces and so forth, and is not intimidated by the three bad states. One who practices the teaching of cause and effect without understanding the separation from a root is like one who reaches (bsnyab) for a limb that is split off (bzhag) from the trunk.

rtsa bral rtogs pa'i rnal ‘byor ni / / dran rtog glo bur yin shes nas / / sbangs blang med pa'i chos la spyod / / gzugs mthong sems kyi sku ru blta / / sgra thos sems kyi gsung du blta / / ci sems sems kyi thugs su blta / / rgyu ‘bras {de'i la lar med} {13/462} med pa'i don du blta / §

As for the yoga of knowing the separation from a root, having understood that thoughts (dran rtog) are adventitious, one practices the teaching of not accepting the dregs [of thoughts]. Perceived form is seen as the body of mind (sems); heard sound is seen as the speech of mind; mind as such (ci sems) is seen as the heart of mind; cause is viewed as the objective without {without some of that} effect. 

bzhag thabs bsgom pa'i gnas lugs ni / / lha khang nang gi lder so bzhin / / ‘dug tshul bzang dang zhal ‘dzum yang / / mi sems sems pa'i tshul med bzhin / / rang lus gang bder ‘dug byas nas / / mi bsam bsam par mi bya'o / / bsam pa yul min de nyid yin / / des na mi bsam ngang la bzhag / / byung tshor rtog pa'i rjes mi bcad / / mkha' la glog ‘gyu rang log bzhin / / rnam rtog byung ba de bzhin bzhag / / rgya mtsho chen po'i ‘jings bzhin du / / gyo ba med pa'i ngang du bzhag / / rkyen snang rtog pa rlabs bzhin du / / ngang gis chos nyid dbyings su skyur / §

As for the reality of meditatively cultivating the method of resting, it is like a clay figure within a deity shrineroom: a fine pose (‘dug tshul bzang) with a smiling face, unconscious, as if without volitional behaviour. One who has rested one's own body in bliss should not have the thought of no-thought. There is not an object of thought; there is thatness (de nyid). Therefore, resting in a non-thought state, sensations are not severed from a trace of conceptual thought. Conceptual thought occurs, [and] like the natural return (rang log) of lightning in the sky, rests like that. One rests in an unwavering state that is like the depths of a great ocean. Conditions, appearances, and thoughts are like waves; things themselves (chos nyid; dharmata) naturally surrender (skyur) to the expanse (dbyings; dhatu).

bcos bslad mi bya rgyal ba'i bka' / / bcos na ‘chos byed bdud yin pas / / nges par rang sar bzhag pa ni / / skyes bu nad kyis zin pa bzhin / / tshogs drug lhug pa'i tshul du bzhag / / bya ba zin pa'i skyes bu bzhin / / blo bde'i ngang la kad kyis bzhag / / bu chung ma ma mthong ba bzhin / / snang yang nus pa med par bzhag / §

The word of the Victorious One (rgyal ba, jina; i.e. the Buddha) is not tainted by alteration; if altered, the alteration is because of a Negative Force. As for resting in one's own ground with certainty, it is like a person grasped by illness rests in the manner of loosening the sixfold group; it is like a person whose work is done (bya ba zin pa) rests briefly (kad kyis) in a state of blissful rational mind; it is like a small child who sees its nurse (ma ma); even though there is an appearance, one rests without power (nus pa med pa).

rig pas rang lus ro khur la / / gnyan sa la sogs mdze gnas su / / chags med tshul gyis skyur bar bya / / sems nyid yum chen klong du bzhag / / dran rtog shes byed ci byung yang / / yum chen sprul ba nyid du dgongs / / yum sprul ‘khor ba'i gnas mi ‘ching / / glen pa lto ba ‘grangs pa bzhin / / ‘du shes rnam par bshigs la bzhag / / ‘khor spangs mya ngan ‘da' bar nges / E MA HO / / bya rtsol med do dgongs pa longs / §

With enlightened knowing (rig pa), bearing (khur) the corpse of one's own body to severe places, places of leprosy (mdze gnas), and so forth, one should abandon [one's body] in a non-attached fashion. The mind itself rests in the sphere of the Great Mother. Whatever thoughts and cognitive acts occur, moreover, are thoughts as emanations of the Great Mother herself. The emanation of the Mother is not bound to the place of samsara. Like the dullness of one with a full stomach, rest in disintegrated cognition. Abandon samsara; have certainty in nirvana. E Ma Ho! Without deliberate activity, it is time to use your mind (bya rtsol med do dgongs pa longs)!

spyod pa dpe yis bstan pa ni / / sgo srung khro bo king dang kang / / khro shing gtum pa ‘dra na yang / / rgyud la nyon mongs skye med bzhin / / brtul zhugs nges par che ba la / / zhe ‘dod rtog pa med par spyod / / brtul zhugs che bas bar chod ‘dul / / zhe ‘dod med pa de nyid lam / / mtsho la nya mo ‘phyo ba bzhin / / ‘dzin chags med par phya ler spyod / / skyi ser ri rtsibs gcod pa bzhin / / chags sdang rjes med rtsis las ‘das / §

As for practice taught through analogy: it is just as there is no production of mental afflictions in the mindstreams of gatekeepers (sgo srung), wrathful emissaries and vultures (khro bo king dang kang), even when they seem (‘dra na yang) wrathful and fierce. In the greatest yogic disciplines (brtul zhugs), one practices without conceptualizing one's innermost desires (zhe ‘dod); one overcomes obstacles through great yogic discipline. The absence of innermost desires is itself the path. Like a fish swimming in a lake, one behaves evenly without grasping and attachment. It is like wind (skyi ser ) cutting through a mountain range; one moves beyond evaluation (rtsis las ‘das) without a trace of attachment or aversion.

{14/463} rang gis rang la spyod pa la / / snyems bya snyems byed gzugs mi dgos / / rang la ‘dzin pa med par spyod / / rmi lam yul gyi dgra de yang / / rang las byung ba ma dgongs sam / / yi dam lha yi dngos grub kyang / / sems la sems kyis bsgom las byung / / des na rang yin gzhan ma yin / / rang snang rang la gcod pa las / / gzhan yul ‘brel med gnod ma nus / / dper na rgya gar dug sbrul bzhin / §

One's practice is by oneself; the forms of prideful actions and prideful actors are not necessary. One practices not grasping on to oneself. Are not enemies that are the object of dreams also thoughts that arise from oneself? Even the accomplishment of personal deities (yi dam lha) arises from meditative cultivation by the mind in the mind (sems). Therefore, it is oneself, it is not another [that cultivates such accomplishment]. Having cut through one's own appearances in oneself, without relation to an objective other, harm is impossible; by analogy, [the harm] is like poisonous snakes in India.

bras bu dpe yis bstan pa ni / / mar la dkar por ma bsgrub kyang / / mar ngo shes pas dkar po grub / / nges par mar ngo shes tsam nas / / dkar po gzhan nas sgrub mi dgos / / de bzhin sangs rgyas ma bsgrubs kyang / / sems ngo shes pas sangs rgyas ‘grub / / nges par rang sems ngo shes nas / / sangs rgyas gzhan nas bsgrub mi dgos / §

As for the result as taught through analogy: butter (mar) does not attain whiteness; however, the butter is established as white through identification. Having simply identified [it] as butter with certainty, it is unnecessary to establish its whiteness otherwise. Similarly, the enlightened state is also not attained: the enlightened state is established through the identification of one's mind (sems). Having identified one's own mind with certainty, it is not necessary to establish one's enlightenment otherwise.

snyems sangs rtsa bral kun las rgyal / f des na logs nas bsgrub tu med / / de Itar rtogs na bdud rnams zhi / / de yang rang byung rang zhi yin / § One who has cleared away pride (snyems sangs) and is freed from the root (rtsa bral) [of mind] is victorious over everything. That being so, there will not be separate (logs nas) attainment. In that way, when comprehended, Negative Forces are pacified. Furthermore, self-arising is self-pacification. rig med gti mug chos dbyings la / / yul du rig cing bzung bas ‘khrul / §

Without knowledge (rig med), there is delusion; one becomes confused by knowing (rig) and grasping objects in the expanse of things (chos dbyings; dharmadhatu).

dbyer med gcig la rig byung bas / / khams gsum gnas su ‘khor ba yin / / rigs drug gnas su ‘khrul pa yin / / de yang rang bzhin rig ‘khrul la / / ltos chos theg pa'i rim pa yang / / lta sgom ‘bras bur rig pa ‘khrul / / chad pas cang med yul du rig / / rtag pas ‘gyur med yul du rig / / nyan thos gzung ‘dzin yul du rig / / rang rgyal rten ‘brel stong par rig / / sems tsam rang rig sems su rig / / dbu ma spros bral yin par rig / / pha rgyud bde gsal rlung du rig / / ma rgyud bde stong rgyas ‘debs rig / / thabs dang shes rab gnyis med rig / / phyag chen blo las ‘das par rig / / rdzogs chen ye yin chen por rig / / de ltar rig pa thams cad ni / / yul du rig pa'i rig pa yin / / yul can rnams ni de nyid min / / yul med sems la rig pa med / / gang rig pa yi rig pas bcings / §

Through knowledge arising as an undifferentiated singularity, there is samsara in the place of the three realms. There is confusion in the place of the six families. Furthermore, the divisions (rim pa) of the dharma vehicle rely on confused knowing of self-nature; in addition, the knowledge of view, meditation and effect is confused. The nihilist has knowledge of the non-existent object; the absolutist has knowledge of the changeless object; the sravaka has knowledge of the perceiver and perceived object; the pratyekabuddha has knowledge of the emptiness of dependent relations; the Mind Only student has knowledge of his mind's own knowledge; the Madhyamaka student has knowledge that is freed from elaborations; the Father Tantra student has knowledge of bliss, clarity and winds; the Mother Tantra student has knowledge of bliss, emptiness, and extensive offerings; students of skillful means and wisdom have knowledge of non-duality; students of Mahamudra have knowledge of transcending the mind; students of

Dzogchen have knowledge of the great primordiality. In that way, as for all knowledge, it is knowledge of the knowledge of objects. Subjects are without identity (de nyid min). Lacking an object, the mind is without knowledge; one is fettered by knowledge of whatever is known.

des na rig med gti mug ‘di / / {15/464} ye shes chen por rgyal bas gsungs / / ma rig yul med ‘khrul pa sangs / / yul snang blo yis btang tsam na / / snyems thag ma lus chod pa yin / / yul med rig pa ci la snyems / §

That being so, this delusion without knowledge, as explained by the Victorious One (rgyal ba; jina; i.e. the Buddha), is the great primordial wisdom (ye shes chen po). Not knowing and the lack of an object purifies confusion (‘khrul pa sangs). When an apparent object is released by the discursive mind, the rope of pride is severed without remainder. Without an object, in what does knowing (rig pa) have pride?

rig pa ‘khrul par shes tsam na / / ‘khrul pa'i chos la mi ‘dzin pas / / ‘dzin med rig pa cir yang snang / / ched du ma byas rang byung yin / / de ltar dgongs na nam yang yin / §

When one understands the confusion of knowing even a little, by not grasping onto confused things, whatever else arises is knowledge without grasping. Not deliberately created, it is self-arising. In this way, it is always in one's mind (dgongs). yang dag don gyi yum chen de / / ‘khor ‘das kun gyi gzhi yang yin / / dus gsum sangs rgyas rnam kyis kyang / / ma mdzad skye med gzhi ru gsungs / § The Great Mother of pure reality is samsara and nirvana; moreover, she is the ground of all. The buddhas of the three times, moreover, teach on the unborn ground without acting.

sangs rgyas ‘dus ma byas yin pas / / skye ba med par yid ches na / / skye med gzhi la byed mkhan med / / ma byas gzhi yi gol sa chod / § Because enlightenment (sangs rgyas) is uncompounded, when there is trust in the birthless, the creation of the unborn ground is without a maker; points of deviation from the uncreated ground are cut through.

ma byas ‘dus ma byas yin pas / / mi byed lam du nges par ‘gro / / snang stong yid la ma byas pas / / rtag chad med par lam du slong / / gnyis med yid la ma byas pas / / skyes mched mu bzhi' bdud las grol / / shes bya'i sgrib pa rang sar dag / §

Because the uncreated is uncompounded, one travels with certainty on the indestructible path. Because appearance and emptiness are not created in mental consciousness (yid), one starts out on the path that is without permanence and nihilation. Because non-duality is not created in the mind, one becomes liberated from the Negative Forces of the four states. Obscurations of knowable objects (shes bya) are purified on their own ground (rang sar dag).

gzugs dang tshor ba ‘du shes sogs / / nges par yid la ma byas na / / khams gsum gnas las grol bar ‘gyur / / ‘khor bar ‘dre bar mi ‘gyur ro / / gang yang yid la ma byas na / / bag chags mi ‘byung sa lam rdzogs / / yid la ma byas lam mchog tu / / rgyal ba'i bka' las gsungs par nges / / yid la ma byas rtogs gyur na / / yid kyi ‘gyu ba dgag mi dgos / / smig rgyu bzhin du rang sar grol / / de ltar {'di nas tshig rkang gnyis dpe phal ched du med} rtogs pa'i rnal ‘byor pas / / bag yangs spyod pa dgag mi dgos / / gang ltar byas kyang lam du ‘gro / / mi byed pa ni lam yin no / §

If cognitions such as form and feeling are not created in one's mental consciousness (yid), one will be freed from dwelling in the three realms; one will not be mixed up in samsara. If nothing whatsoever is created in one's mental consciousness, karmic latencies (bag chags; vasana) do not arise, and the ground (sa) and path (lam) are complete. It is definitively taught from the

speech (bka'; vacana) of the Victorious One (rgyal ba) that the exceptional path is not created in one's mental consciousness. When there is comprehension of that which is uncreated in the mental consciousness, it is not necessary to interrupt the movements of mental consciousness; they will be liberated on their own ground like mirages. In that way, {the analogy of the following two lines of verse (tshig rkang; pada) is not for the purpose of an ordinary person} through the yoga of comprehension, it is not necessary to interrupt the relaxed practice (bag yangs spyod pa). One travels on the path by means of any activities whatsoever. As for the indestructible (mi byed pa), it is the path.

ma grub ‘bras bur gsungs pa ni / / sku gsum ‘bras bur gsungs pa yang / / drang ba'i don du gsungs pa las / / mtshan dang dpe byad la sogs pa / / nges par grub pa rdul tsam med / §

The teaching of the results for the unaccomplished is the teaching on the results of the Three Bodies; in addition, the major and minor marks, and so forth, [are explained] in the teaching on the provisional meaning. This is for those without even the slightest trace of accomplishment.

grub na gang grub mthar ltung ‘gyur / / ‘khor ba'i pha rol ‘das pa yin / / {16/465} shes rab pha rol phyin pa ni / / blo yi yul du grub pa med / / blo ni grub pa ‘khor ba'i chos / / grub med ‘bras bu ma rtogs na / / grub ‘dod rtsol ba cir byas kyang / / thar pa thob par mi ‘gyur ro / § When one is accomplished, having fallen into whatever tenet system, one passes beyond (pha rol ‘das pa) samsara. The perfection of wisdom (shes rab pha rol phyin pa;

prajnaparamita) is not established through objects of the discursive mind. The discursive mind accomplishes the things of samsara. No matter how much desire and effort for accomplishment, if there is no accomplishment [or] comprehension of the results, one will not attain liberation.

chos kyi zhen blo ma zhig par / / zhen pa'i blo yis chos spyod pas / / chos kyangching ba'i grogs su ‘gyur / / des na gdams ngag srog gis bslu / / sangs rgyas ‘dus byas ma yin pas / / ‘dus byas rtsol bas ga la ‘grub / / ‘dus byas chos la yid ma chags / / byas pa'i chos la re ma che / §

For a discursive mind (blo) that has not destroyed clinging to things, even things become beneficial fetters because of the Dharma activity by a clinging discursive mind [i.e. falling into tenet systems, as mentioned above]. In that case, one will be seduced by the living oral instruction (gdams ngag srog gis blsu). Because enlightenment is not compounded, how could it be that there is attainment through compounded efforts (‘dus byas rtsol ba)? Do not attach mental consciousness (yid) to compounded things. Do not have great hopes for created things.

lus la ‘dzin med rgyal ba'i sku / ngag la ‘dzin med rgyal ba'i gsungs / / yid la ‘dzin med rgyal ba'i thugs / / ‘dzin med ‘od gsal ma gtogs pa / / rgyal ba'i dgongs pa gzhan mtshol / §

Without grasping a body, it is the body of a Victor; without grasping speech, it is the speech of a Victor; without grasping mental consciousness (yid), it is the mind (thugs) of a Victor; without grasping, one is included in the luminous Mother.

E MA HO / gcod ni rnam par rtog pa gcod / / bka' ni rang bzhin ‘gyur ba med / / tshoms ni bshad pa'i tshoms su bstan / §

How wonderful! “Chod” is the severence of discursive thinking; “speech” is the immutable nature; “section” is the teachings in the explanatory section. * nan tan nyams myong bstan pa ni / / dmigs pa'i yul las ‘das pa ste / / nyams su myong ba'i blo dang bral / §

As for conscientiously experiential teaching, freed from the discursive mind of experience, it transcends the referential object. gnyan sa la sogs gcod pa'i dus / / ji ltar me yis tshig pa la / / me de nyid kyis gdung ba bzhin / / slad gcod log gnon gdams pa mi rma byung me yis bsregs btang bzhin / /

When a Chod practitioner goes to severe places and so forth, it is like [one who is] angered by fire, that very fire having caused suffering: corrupted Chod, with erroneous instruction on suppression, is like burning a wounded person with fire.

rkyen snang khal du bkal ba yin / khal ‘gel gnad yin go ba longs / / chos kun khal du ma khel na / / zhi bde'i gnyen pos grol mi nus / /

Apparent circumstances are imposed as a burden; one must now understand (go ba longs) that the burden is the point. When nothing is imposed as a burden, one is unable to be liberated by the antidote of peace and happiness.

gnyan sa ri khrod ‘grims shig Ang / / dpes ma yengs dpe tshig gis / / byin rlabs mi ‘byung tshig dred khyer / / de bas gnyan sar nyams su longs / {'di gzhung du med kyang tshig bkra legs kyad kyis bstan par snang ngo / / MCHAN 104}

Wander in severe places and isolated mountains! Not wandering according to these examples, carrying resistance toward the words (tshig dred khyer), blessings will not occur through the exemplary words.677 678 Therefore, gain experience in severe places. {Note 104: This was not in the main text; however, through various auspicious words the meaning is apparent.}

shes rab kyi pha rol tu phyin pa'i man ngag gcod kyi bka' tshoms chen mo zhes bya ba ma gcig ye shes kyi mkha' ‘gro lab kyi sgrol mas mdzad pa rdzogs so / The Personal Instruction of the Prajnaparamita, the Great Speech Chapter of Chod, composed by Machik, the wisdom dakini, Tara of Lab, is complete. {gzhung ‘di nyid gra sa hag ston gyi bus nyan bshad byed ba brgyad cu tsam byung zer la / snga dus kyi ‘grel pa mdo sdud pa dang sbyar ba zhig kyang snang zhing / chos kyi rje rang byung rdo rjes sa bcad dang ‘grel pas mtshon phyis kyi gzhung ‘grel mad do / ‘di dang bram ze Aa rya de bas mdzad pa'i gzhung {17/466} yid bzhin nor bu gnyis gcod yul gyi gdams pa thams cad kyi gzhi lta bur snang ngo / MCHAN}

{Note: with regard to this very textual tradition, reported to be approximately eighty aural teachings given by the son of Gra sa hag ston, the previous commentary should be connected with the collected sutras; moreover, appearing illustrated (mtshon) with an outline (sa bead) and commentary (‘grelpa) by the Dharma Lord Rangjung Dorje, the later textual tradition

is a true (mad = bden) commentary. And this, the textual tradition of the composition by Àryadeva the Brahmin, the ground of all instructions of the Chod system of the two wish¬fulfilling jewels (yid bzhin nor bu gnyis) appears as the view.}

sa rba dwa ka lyaa nam bha wa tu /
Sarva daka lya nam bhava tu.
Appendix Two: Shes rab khyi pha rol tu phyin pa'i man ngag yang tshoms zhus lan ma
bzhugs pa [“Yang tshoms”, “The Supplementary Chapter”]
{548/102} e ma ho / ma mi min ye shes mkha' ‘gro ma // rdo rje dbyings la phyag ‘tshal lo //
E MA HO! Non-human Wisdom Dakini! [I] pay homage to the Dharmadhatu.

[Question One]

mi lus thob pa ji ltar dkon // zhus pas //
sems can gzhan gyi lus mthong na // mi lus thob pa med pa tsam // kha ‘thor tsam gyi lus mthong na // mi lus thob pa srid pa tsam // sems can gzhan la ltos pa na // ‘khor lo sgyur rgyal lam kyang dkon // gsung //

Question: “How rare is it to attain a human embodiment?”
Response: “To look at the embodiments of other sentient beings, it seems like a human embodiment might not be attainable. To look at random embodiments, it is like the attainment of a human embodiment might be possible. In relation to other sentient beings, [a human embodiment] seems as rare as the path of a universal sovereign.”
[Question Two]

dam chos byed pa ji ltar dkon // zhus pas //
mtha' ‘khob yul gyi mi rnams dang // chos ma dran la tshang btsugs na / dam chos byed pa'i mi rnams ni // U dum pa ra las kyang dkon // gsung //

Question: “How rare is a Dharma practitioner?”
Response: “In a place of borderland people with no mindfulness of dharma, Dharma practitioners are more precious than Udumbara flowers.”
[Question Three]

sdig pa byed pa ji ltar lags // zhus pas //
sdig la spyod pa'i mi rnams ni // bu chung me la ‘ju ba dang // glen pa btsan dug za ba dang // ‘dre can rang srog gcod pa ‘dra // rang sdug rang gis nyol pa yin // bskal par bde ba thob mi ‘gyur // gtan du skye shi'i ‘dam na gnas // las su sdug bsngal las la spyod // zo chun khyud mo ji bzhin ‘khor // snga ma'i rnam smin ma zad par // phyi ma'i las ngan sgrib {549/103} pa sogs // de bas sdig pa byed pa ni // shin tu blun pa yin par gsungs / gsung /

Question: “What is a harmdoer like?”
Response: “People who cause harm are like children who grab fire, foolish ones who eat dangerous poison, intoxicated ones who leap into abysses, and those possessed by demons who cut their own lives—one's own dissatisfaction is purchased by oneself. [One] does not attain happiness in a kalpa; dwelling in the mire of perpetual birth and death, the karma [from] practicing dissatisfying behaviours cycles just like a water wheel. Not only is the ripening of past [[[actions]]] obscured, but so are future negative actions. Therefore, harmdoers are called very stupid people.”

[Question Four]

dad pa'i yon tan ji ltar lags / zhus pas /
dad pa zhing sa gshin po ‘dra / dad pa ‘tsho byed mkhas pa ‘dra / dad pa bud med ‘dzangs dang ‘dra // dad pa ‘bri mo bzang dang ‘dra // de rnams yod pa'i mi rnams la // dgos ‘dod thams cad ‘byung ba bzhin // dad dang ldan pas de bzhin ‘byung / gsung /

Question: “What are the qualities of faith like?”
Response: “Faith is like tilled farmland; faith is like an expert physician; faith is like a refined woman; faith is like a fine female yak. To people for whom there are these things, it is like the occurrence of all necessities and desires; by having faith, they occur as such.

[Question Five]

dad pa che ba brtson ‘grus chung na ji ltar lags / zhus pas /
dad ldan brtson ‘grus chung pa ni / gyi ling sgrog tu tshud pa ‘dra // zhing bzang son ma chags pa ‘dra // chang la phab ‘degs brjed pa ‘dra / rgyu la yod kyang rkyen med pas // dad pa che yang tha mal las // ‘phags par mi nus don chung ‘gyur / gsung /

Question: “How is there strong faith when there is weak perseverance?”
Response: “Faith with little perseverance is like a gyi ling horse put into fetters; it is like excellent land not producing agriculture; it is like having forgotten to raise the yeast in chang; furthermore, [it is like] a cause without a condition. Even great faith with ordinary action becomes incapable of excellence and of little purpose.

[Question Six]

dad pa dang brtson ‘grus ‘dzom na ji ltar lags / zhus pas //
dad pa zhing sa gshin po la // brtson ‘grus so nam byas gyur na // bla med byang chub thob par ‘gyur // ma lus don dang ldan par ‘gyur // rang la rang drin che bar ‘gyur // gtan gyi so nam zin par ‘gyur // {550/104} gsung //

Question: “How does faith fit together with perseverance?”
Response: “When faith is [like] tilled farmland, perserverance becomes [like] farming. One will attain unsurpassed enlightenment. One will come to possess truth without remainder. One will come to have greater self-kindness. One will come to grasp perpetual farming.”

[Question Seven]

chos thams cad kyi mchog tu gyur pa gnag lags / zhus pas /
rdzogs pa'i sangs rgyas thams cad kyis gsungs pa'i bka' yum chen mo shes rab kyi pha rol tu phyin ma ‘di / chos thams cad kyi nang nas mchog tu gsungs / gsung /

Question: “What is the most excellent of all Dharma?”
Response: “It is stated by all perfected buddhas that this Great Mother Perfection of Wisdom is the most excellent among all Dharma [teachings].”

[Question Eight]

de nyams su blangs pa la yon tan ji lta bu lags / zhus pas /
sa dang lam la ma bgrangs par // dmigs med don la gang ‘jog pa // bdud rnams zil gyis non par ‘gyur // mtshan ma yid la ma byas na // sa lam rim gyis ma sbyangs kyang // yum chen klong na gnas par ‘gyur // yum chen de yi don rtogs nas // rtsol ba'i nad rnams zhi par ‘gyur // rtsol ba bral ba de yis ni // dus gsum sangs rgyas gdung zin nas // skye med sa la gnas par ‘gyur // dmigs med bsam med brjod dang bral // ma bcos skye medgag med la // rang bzhin gyis ni ‘od gsal ba // dus gsum sangs rgyas ‘byung ba'i yum // de nyid yin no gzhan na med // de yi
ngang la gnas pa ni // yum chen klong na gnas pa yin // mtshan ma'i dge ba ci byas kyang // ‘khor bar yun ring gnas pa yin // skye ‘chi med pa'i sa mi thob / ces gsungs so //

Question: “Regarding that practice, what are the qualities?”

Response: “The ground and path are immeasurable, whatever is established with regard to meaning without an objective referent, it will outshine the Negative Forces. If one does not fabricate signs in the mind, although one does not train in the stages of grounds and paths, one will abide in the Great Mother Expanse. Having understood the primordial meaning of that Great Mother, the afflictions of mental exertion become pacified. Through that freedom from mental exertion, having attained the lineage698 of the buddhas of the three times, one will abide in the birthless ground—objectless, conceptless, freed from verbal expressions. Uncontrived, birthless, obstructionless, by means of one's own nature, there is luminosity. The Mother that is the source of the buddhas of the three times is exactly that—there is nothing else. As for abiding in that state, it is abiding in the Great Mother Expanse. What is the use of the auspiciousness of signs when there is the enduring abiding in samsara. One is not able to attain a birthless, deathless ground.”

[Question Nine]

dmigs med ngang la ji ltar bzhag // bdud ces bya ba ji lta bu // zhus pas //
ci yang yid la mi byed na // dmigs med ngang la bzhag pa yin // yid byed bral ba'i don de la // zhe ‘dod dmigs pas ma bcos na // nges par dmigs med bsgom pa yin // zhes gsungs so // bdud kyi bye brag bstan pa ni // thogs bcas bdud dang thogs med bdud // dga' brod bdud dang snyems byed bdud // rang las byung nas rang la gnod // dper na srin gyi kha chu bzhin // gsungs //

Question: “How does one rest the objectless state? What are the so-called ‘Negative Forces'?”

Response: “If nothing whatsoever is created in the mind, that is resting in the objectless state. With the aim of freedom from mental fabrication, if one does not contrive a mental image of the mind's desire, there is contemplation without a definite object.
“As for the teaching the details of the Negative Forces there are the Negative Forces with Obstruction, the Negative Forces without Obstruction, the Joyous Negative Forces, and the Negative Forces Producing Pride. Having arisen from oneself, they harm oneself. For example, they are like a Raksa's spit.”

[Question Ten]

thogs bcas bdud de gang la bgyi // zhus pas //
mig gi dbang po gzugs la thogs // gzugs sdug mi sdug rang bzhin gyis // chags sdang gnyis su bzung bas {551/105} bdud // gnyis su ‘dzin pa'i sems nyid la // bzhi rtsa'i ngo bo ma grub pas // rtsa bral ngang du rang bzhag na // gzugs la thogs pa zil gnon pas // slar yang ye shes nyid du ‘gyur // gzugs ni ma bcings ma grol bka' dang mthun // rna ba'i dbang po la sogs pa // gong du bstan pa bzhin du ‘ong // thogs bcas bdud du bstan pa yin // phyi yi bdud du shes par bya // dngos po'i yul du mi snang bar // zhe la gnag pa ‘chang ba dang // yul med yid la ‘dod pa dang // gdams ngag med par rmugs pa dang // zhar la rang re mthong ba dang // phrag dog zhe la ‘jog pa dang // lha ‘dre yid la byed pa dang // thogs pa dngos su mi snang yang // yid la gnod pa bskal bas na // thogs med bzhin du bdud du ‘byung // gsung //

Question: What are the actions of the Negative Forces with Obstruction?

Response: “The faculty of sight obstructs forms. Through dualistic grasping of forms as being, by their own nature, pleasant and unpleasant, and thus [experiencing] attachment or adversion, there are Negative Forces. The identity of the four roots is not established in the dualistically-grasping mind itself. The obstructions to form are outshone when one rests naturally in a state free of roots. Then again there will be primordial wisdom in itself. As for form, it is consistent with the statement ‘unbound, unliberated.' The aural faculty and so forth occur just as previously explained. This is the teaching on the Negative Force with Obstruction. It should be known as the ‘Outer Negative Force.'

“Toward an invisible objective thing, one holds blackness in the mind, there is desire in the mind without an object, there is dullness when there is no personal instruction. In the same vein, each of us sees, jealousy is established in the mind, one makes a god-demon in the mind and even though the obstructions are not visible as things, when they interrupt (bskal ba ) and harm the mind, they occur as Negative Forces that are like the [Negative Forces] without Obstruction.”

[Question Eleven]

bdud rnams zil gyis gnon na nyams su ji ltar blang // zhus pas //
e ma ho // nga yi gdams pa'i gnad ‘di yang // ‘gyu ba ci byung ci shar yang // ched du gang yang ma byas na // thogs med bdud rnams zil gyis gnon // yid yul byung ba bdud yin te // gzung du ‘dzin pa sna len yin // gzung du ma ‘dzin rigs kyi bu // byung tshor ma ‘gegs rigs kyi bu // lus sems ma bcos rigs kyi bu // ‘du shes ma ‘jug rigs kyi bu // de ltar khyod kyis nyams bskyangs na // bdud rnams zil gyis gnon par ‘gyur // gsung //


Question: “How does one gain experience in outshining the Negative Forces?”

Response: “How wonderful! This is a crucial point of my instruction! How does the lightning flash occur? How does it shine forth? If one does not do anything deliberate, one outshines the Negative Forces without Obstruction. A mental object that arises is a Negative Force; the grasping subject welcomes the grasped object. The grasped are not grasped, noble child! Sensations are not obstructed, noble child! Body and mind are uncontrived, noble child! Cognitions are not engaged, noble child! In that way, when you protect the experience, the Negative Forces will be outshone.”

[Question Twelve]

bdud kyi rtog pa ji ltar ‘joms // snyems kyi thag pa ji ltar bcad // zhus pas //
gang la dga' zhing brod pa de // dmigs su med pas ma zin na // pha rol phyin pa'i don min pas // bdud kyi dbang du song ba yin // da lta rang re bdud yin te // rang zhin tsam na bdud kyang gnas // rang la rang bzhin ma grub pas // de bzhin bdud kyang ‘grub mi ‘gyur // gzhi rtsa med pa'i chos nyid kyis // rang {552/106} gi ‘dzin pa zil gnon te // bdud rnams thams cad zil gnon te / / mya ngan kun las ‘da' par ‘gyur // dga' brod skye med rang sar dag // ngar ‘dzin zhen med rang sar grol // rnam rtog rang bzhin nyid kyis stong // de ltar dgongs shig rigs kyi bu // bdag nyid chos sku yin shes na // bdud kyi rtog pa chom pa yin // snyems byed snyems bya zhes bya ba // phyi nang thams cad rang snyems yin // snang srid ‘khor ‘das rang sems yin // lha dang ‘dre la sogs pa yang // de yang rang gi snyems byed yin // snyems kyi rgyu ‘grul chad tsam na // bla na med pa'i byang chub yin // dran pa ‘gegs pa ma yin gyi // thams cad snyems tsam yin shes na // snyems chas chos kyi zung mi thub // ma thub pa ru bzhag tsam na // bdud rnams zil gyis gnon par ‘gyur // ‘jig rten chos rnams thams cad la // yid kyi rtog pa ma ‘gyus na // sems kyi thag pa chod pa yin // rigs kyi bu yis de dgongs na // bdud rnams zil gyis gnon par ‘gyur // rtsol ba ma lus spang par ‘gyur // rtsol bral ngang la gnas par ‘gyur // ji bzhin dgongs la gnas par ‘gyur // zhes gsungs so //

Question: “How does one overcome the concept of Negative Forces?”

Response: “That which is joyous and delightful, if it is not grasped because it is without reference, because it is not the aim of the paramita/perfection/transcendent, it is the occurrence of the power of the Negative Forces. Now if it is just our own nature that we are Negative Forces, the Negative Forces also remain. Because it is not established as one's own nature in oneself, that very Negative Force, moreover, will not be established.
“As Dharmata/Reality is without foundation and root, it outshines one's own grasping, it outshines all Negative Forces, it transcends all suffering/is

nirvana. The birthless joy is pure in its own ground; without grasping onto oneself (ego-fixation), there is liberation in its own ground. Discursive thought is empty through its very nature. Consider this, noble child. When understanding that one's very self is the dharmakaya, the concept of Negative Forces is overcome. These should be known as prideful acts and proudful ones; all external and internal (pride) is one's own pride. Appearances, existences, samsara and nirvana are one's own mind. Deities and demons, and so forth, moreover, are one's pride. When one just severs the orientations of pride, there is unsurpassed bodhi. Mindfulness is not obstructed: when one understands that it is all just pride, it is impossible to grasp things that are

the accoutrement (chas) of pride. When merely resting in inability, the Negative Forces will be outshone. If mental concepts have not stirred/flashed regarding all of the worldly things, the fetters/ropes of the mind are cut. When you have contemplated this, noble child, the Negative Forces will be outshone; effort will be abandoned without exception; one will abide in the state free from effort; one will abide in contemplation just like this.”

[Question Thirteen]

gnyan sar ‘grim pa ji ltar lags / zhus pas /
e ma ho / thog tu byung ba'i rkyen ngan de // chos kyi grogs su ‘gro ba dka' // dang po gdams ngag rloms sems kyis // gynan sa la sogs ‘grim tsam na // rkyen gyi dbang du mi ‘gyur ba // gdams ngag grogs su ‘gyur bar nges // sems dang lus la ‘phongs pa dang // srog la bar chad byung dogs na // nyam su blangs pas rig pa chun // rig pa chun pas nyams myong skye // de ltar nyams dang ldan tsa na // thog tu byung ba'i rkyen la yang // shugs kyis rang dbang thob par ‘gyur // rkyen gyis chos kyi bskul ‘debs byed // de bas gnyan sa ‘grem pa gces // gnyan sa {553/107} ‘grim zhig rigs kyi bu // de ltar rtog pa khal bkal bas // bdag la ‘dre bdud byung dogs pa'i // rtog pa ngang gis ‘gags par ‘gyur // dogs pa med pa'i sems nyid la // sna sun med par ‘dre mi ‘byung // de bzhin rtog pa thams cad ‘gags // brgya la bskyes kyang nyams len grogs / gsungs /

Question: “How should one wander/roam in awful places?”

Response: “How wonderful! In the beginning, bad circumstances arise in the beginning, [and] it is difficult to connect with helpful things. The initial personal instruction is: if one just roams in the awesome places and so forth there will not be any force of circumstances. The personal instruction will definitely be helpful. If one is apprehensive about the interruption of life occurring and the casting away of body and mind, one must tune one's knowledge through practice! Experience is generated through tuning one's knowledge. In that way, when one has experience, the circumstances directly arise; moreover, self-control will be acquired through one's own accord.709 The excitement of things is established through circumstances. Roam in awesome places, noble child! Understood in that way, through bearing the burden, the spirits and demons coming into being in oneself will be obstructed through the state of understanding the fear. Not offensive to a mind that is itself without fear, the spirits do not come into being. Similarly, all thought is obstructed. Generated in the hundreds, moreover, the practice is beneficial.”

[Question Fourteen]

lta ba'i blta tshul ji ltar lags / zhus pas /
sems la gnyis su ma mchis pas // blta ru med pa'i tshul gyis blta // bltas pas rang gi sems mi mthong // ma mthong ba nyid chos nyid yin // mthong bas chos nyid don ma yin // de bas blta bar bya ba ni // rdul tsam yod pa ma yin no / gsungs /

Question: “What is the way to examine the view?”

Response: “Because the mind has not gone to duality, one examines by means of the way without examination. Through examination, one's own mind is non-perceiving. Non¬perception itself is Reality/Dharmata. Dharmata through perception is not the aim. Therefore, as for the activity in examination, there is not even a speck of it.”

[Question Fifteen]

gnyan sa ‘grim pa'i dus su ni // sems nyid bzhag thabs ji ltar bzhag // zhus pas /
e ma ho / rigs kyi bu / lus ni ro yi tshul du bzhag / bdag po med pa'i tshul du bzhag / sems ni nam mkha'i tshul du bzhag / mar me rlung gis ma bskyod bzhin / gsal la mi rtog tshul du bzhag / rgya mtsho rlung gis ma bskyod bzhin // mer ri dvangs pa bzhin du bzhag / kye rigs kyi bu / shes la brling bar bzhag yin no // rtsol ba'i bya byed med par rang lugs su bzhag pa yin no / sems nyid rang bzhin med pas bsgom mi bsgom gyi ‘dzin pa ma zhugs par bzhag pa / skye med bya ba dang bral ba yin pas lhod kyis klod nas / khongs shigs kyis bshigs la / chos nyid rtog pa dang bral ba yin pas rtsis gdab gang yang ma zhugs par / chos nyid skyon yon gnyis las ‘das pa yin pas / / skyon yon gang la mi bsam par / res ‘ga' mi mgo skam po ltar dbang po sgo lnga har bar bzhag pa yin no / / yang na bu chung gnyid log pa bzhin du lhan ne nyal ler bzhag go / / chos nyid chags pa dang bral ba yin pas / skar mda' ‘a ma skyes pas mda' {554/108} ‘phangs pa bzhin du shes pa rgyang rtser gtad la bzhag pa yin no / / ‘khor ba las grol bar tsam las sangs rgyas don la med pas g.yas med du bzhag pa yin no / / don med du bzhag pa yin no / / zhig po'i tshul du bzhag pa yin no / dga' dang mi dga'i gza' gtad med pa'i tshul du bzhag pa yin no / / glen thom me bzhag pa yin no / / lar bzhag ces te ched du mi rtog / / gdams ngag gi gnad kyis zin na / gang ltar bzhag / ji ltar byas kyang yin / yang ni don rtsa ba dang bral ba'i go bas ma zin na ji ltar bzhag kyang ma yin no / / ‘o na kyang de ltar bslab bo / / rigs kyi bu de ltar du go bar gyis shig gsungs / /

Question: “When one roams in severe places, resting the mind itself, what is the method for resting?”

Response: “How wonderful, noble child! As for the body, rest in the manner of a corpse. Rest in the manner of one without a self. As for the mind, rest in the manner of space, like a butter lamp unstirred by wind. Rest in the manner of luminous non-conceptuality, like a lake undisturbed by wind. Rest like very clear fire mountain. O noble child! Knowledge is to rest steadfastly. Rest naturally without undertaking conceptual activites.
“The mind itself, because it is without a self-nature, rests without engaging the grasping of meditation and non-meditation; because it is separated from birthless activity, has been loosened through relaxing, overcoming through abolishing/destroying categorization; because Reality is separate from concepts, it does not engage in any calculations whatsoever; because Reality transcends the duality of faults and good qualities, there is not any consideration of faults and good qualities. Occasionally, the five doors of the faculties are like a dessicated human head and there is suddenly rest. Alternatively, it is like a small child asleep, resting still and reclined. Because Reality is free of desire, understanding is like an arrow propelled by the generation of a mother shooting star, it is resting focused on a distant point.

“Having been freed from samsara, a buddha rests unwaveringly without aim. One is to rest without aim. One is to rest in the manner of a broken one. One is to rest in the manner that lacks vacillation between happiness and unhappiness. One is to rest in in a dull stupor.
“It is called ‘resting on the ground': there is deliberate non-thought. When it is grasped through the pith of the oral instruction, one rests in such a way; it is even acting just like that. Moreover,722 when meaning is not grasped through the understanding of freedom from the root, one does not even rest like that. In that case, morever, one should train in that way. Noble child, understand in this way!”

[Question Sixteen]

spyod pa'i spyad thabs ji ltar spyad / / zhus pas / /
don la spyod rgyu mi dmigs te / / rkyen snang ‘khor ba'i rang spyod ni / / rtog med phag pa bzhin du spyad / / rtsis med smyon pa bzhin du spyad / / snyems byed rtog pa byung ba na / / byis pa mgo thug byed pa bzhin / / slar yang de yi thog tu skyur / / rkyen snang rtsal shar ci byung yang / / rang grol dgongs pas zin par spyad / / ‘di spyad kho na'i phyogs ma btsal / / ‘di ga yin gyi gdams kha med / / ‘o na kyang ‘di la spros pa'i gtam mi btang / / sems la sa zin mi bdog pas / / ‘jig rten dga' brod bdud kyis khyer / / spro ba skyed pa'i chos gtam btang / / nyams dang sbyar ba'i glu chung blang / / ci bya snyam pa'i skyo ba bskyed / / ga na ‘dug kyang ‘bol le ba / / yid la mi byed pa la gzhog / / yi mug pa yi sems bzhin du / / nga la cis kyang bya rgyu med / / nga la sus kyang dgos pa med / / ched du bya ba kun bzhag nas / / bag chags kun las grol bar ‘gyur / / zhes gsungs so / /

Question: “How does one practice the techniques of this practice?”

Response: “Not perceiving the cause, practice the meaning. As for the apparent conditions of one's own cyclic existence—practice without examination like a pig, practice without calculation like a crazy person. When an understanding of the function of pride arises, it is like the activity of the head and heart of a child—it is once again immediately abandoned. Whatever ability arises from the apparent conditions, moreover, it will be grasped through the enlightened intention for self-liberation. This does not require an exclusive direction of practice (‘di spyad kho na'i phyogs ma btsal). There is no oral instruction for this particular one (‘di ga yin gyi gdams kha med). Furthermore, that being so, one does not pass along elaborated information about this [practice]. Because there is nothing that can be held firmly in the place of the mind, the world is carried by the Joyous Negative Force. Having passed along information on dharma teaching about the production of elaborations, having taken up a little song about joining with temporary experience, what is the use of producing disturbing thinking? Wherever one is, moreover, one is ebullient (‘bol le ba, “downy like carded yarn”); without mental activity, it is sheared. Despondency (yi mug pa) is like the thinking mind. For me, absolutely no activity is caused. For me, absolutely no one is necessary. Having completely set aside deliberate activity, one will become liberated from all habitual tendencies.”

[Question Seventeen]

gcod ces bya ba ji lta bu / / zhes zhus pas / /
kye rigs kyi bu / / thams cad sems su gcod pa yin / / sems ni snyems su gcod pa yin / / snyems su ma ‘dus gang yang med / / {555/109} snyems byed tsam du go tsam na / / dper na khang stong rkun ma bzhin / / ngo shes tsam gyis zungs ma thub / / go ba long par bya ba las / / ched du don la spyad du med / / mi phod brdzi bas gcod du gsungs / / zhes gsungs so / /

Question: “What is this so-called “Chod” like?”

Response: “Oh, noble child, everything is severing the mind. As for the mind, it is severing pride. There is nothing whatsoever that is not included in pride. If one simply understands that it is merely the production of pride, then, for example, one is like a thief in an empty house: by simply recognizing [the situation], grasping is impossible. Having correctly understood, there is no practice with an intentional objective. Because it crushes any hesitations (mi phod), it is explained as Chod.”

[Question Eighteen]

mi phod brdzi ba la don mchis sam / zhes zhus bas / /
skyid la ‘bral bar mi phod dang / / sdug la spyod bar mi phod dang / lha la mi phod mi phod dang / / ‘dre la lus skyur mi phod dang / / rang khyim spong bar mi phod dang / / gnyan sa ‘grim par mi phod dang / / nad dang rims la sogs pa la / / mi phod bzhin du thog pa rdzis na / / ro snyoms spyod pa khyad par ‘phags / / kun kyang yon tan mnyam par ‘gyur / / dgag sgrub rtog pa chung bar ‘gyur / / dgag sgrub med pa'i don rtogs na / / btang snyoms chen po'i ngang bzhag go / / ces gsungs so / /

Question: “What are the targets for the crushing of hesitations?”

Response: “Hesitations about separation from happiness, hesitations about unpleasant practices, unbearable hesitations [mi phod mi phod] about the gods, hesitations about giving one's body to the spirits, hestitations about abandoning one's own household, hesitations about roaming awesome places and such things as illnesses and infections—when one crushes these hesitations, one practices the distinctive Equalization of Taste. In all circumstances, the qualities will become equal. The conceptualization of negation and affirmation will diminish. When one realizes that there is nothing to negate or affirm, one rests in the state of great equanimity.”

[Question Nineteen]

gzhan la byin rlab ji ltar bgyid / / ces zhus pas / /
dang po phyi yi byin rlabs ni / / nyams dbyangs glu chung blang ba dang / / spyod lam brling bar byas pa yis / / gzhan mos skyes la byin rlabs ‘byung / nang gi byin rlabs bya ba ni / / ‘dre dang nad ba rang gi sems / / gnyis med gcig gi ngang bzhag pas / / sdug bsngal zhi ba'i byin rlabs ‘byung / / gsang ba'i byin brlabs bya ba ni / / byin ni ‘gyur ba med pa yin / / rlabs ni ‘gags med shugs las byung / / chos nyid snyems dang bral nas ni / / rtsol bral chen po'i ngang bzhag na / / byin rlabs ‘bad pa med par ‘byung / / ‘bad pa dang bcas byin rlabs ni byin dang mi ldan nus pa chung / / gzhan don byas kyang sgrib pa ‘byung / / zhes gsungs so / /

Question: “How does one make blessings for others?”

Response: “First, as for the outer blessing: one sings a little song of experience and through one's steadfast conduct, generating the appropriate intention toward the other, blessings occur. As for the activity of the inner blessing: as the spirits and illnesses are one's own mind, by resting in the non-dual single state, the blessing of the pacification of suffering occurs. As for the activity of the secret blessing: such a blessing is changeless, the waves occur from unobstructed energy. As for the Reality (chos nyid; dharmata) that is separate from pride: when one rests in the state of great freedom from mental effort, blessings without exertion occur.
As for the blessing together with exertion, unendowed with a gift, there is little efficaciousness. Moreover, even having benefitted others, obscurations will occur.”

[Question Twenty]

rang na tsha byung na ji ltar bgyi / / zhus pas / /
lus po gtubs la tshogs su ‘bul / / rnam rtog chos nyid gter du sba / / de yang lan grangs mang du bya / / sos na dga' ba'i sems mi bskyed / / rkyen snang na tsha ci byung yang / / rtsal sbyang re re shes par {556/110} bya / / rkyen byang grogs su ma go na / / lta ba mtho yang dbyings gol yin / / sems stong tsam la rlom pa de / / de ni gsang ba'i bdud kyis zin / / zhes gsungs so / /

Question: “What should one do when fever arises in oneself?”

Response: “Offer one's chopped-up body to the assembly. Discursive thoughts will be concealed in the treasure of Reality (chos nyid; dharmata). In addition, do this many times. When healed, do not generate a happy mind. In the situation that such a fever arises, moreover, one should understand each individual improvement in training. If one does not understand how to turn adverse conditions into favorable ones, even lofty views are realms for going astray. One who is overconfident (rlom pa) about simply having an empty mind is one who is grasped by a Secret Negative Force.

[Question Twenty-One]

gdams ngag ‘debs pa lan res ‘ong ngam mi ‘ong zhus pas / /
lan cig skal ldan blo rnon ‘ga' / / sngon gyi sbyangs pa'i las can yin / / de min nan tan bya ba gces / / dam pa'i chags phyir ‘breng ba gces / / gdams ngag khong du chud par gyis / / go ba gding du ma lon par / / tshig nyan tsam la thag ma bcad / / de ltar dgongs shig rigs kyi bu //

Question: “Through a connection (lan re) with [your] oral instructions, will one return or not return?”

Response: “Once-returners are the fortunate few with sharp minds; they are those who have previously purified their actions (las; karma). If one is not [a once-returner], conscientious actions should be treasured; the pursuit of excellent assistance should be treasured. One should completely internalize the oral instructions! There is no resolve in merely listening to the words without reaching a depth of understanding. Think about it in this way, noble child!”

[Question Twenty-two]

gsungs mi min ye shes mkha' ‘gro ma / / sangs rgyas bya ba ji ltar lags / / de ru ‘gro lugs ji ltar ‘gro / / zhes zhus bas / /
sangs rgyas bya ba'i yin tshul ni / / rnam rtogdzin pa kun spangs nas / / skye med rang bzhin ye sangs rgyas / / sangs rgyas zhes ni de la btags / / de ru ‘gro lugs bstan pa ni / / sangs rgyas bya ba'i mtshon pa ni / / ‘khor ba ‘jig pa'i thabs su bstan / / sangs rgyas skye med bla dvags yin / / snga rabs ‘das pa rnams kyis kyang / / ‘dzin pa rang sar grol ba las / / sangs rgyas sa la phyin pa med / / da ltar bzhugs pa rnams kyis kyang / / ‘dzin pa rang sar grol ba las / / sangs rgyas sa la ‘gro rgyu med / / slad nas ‘byon pa rnams kyis kyang / / sangs rgyas sa la ‘gro ma mnos733 / / byis pa'i blo phyir ma ‘breng zhig / / sangs rgyas thob phyir ma byed cig / / skye med dmigs par ma byed cing / / ‘khor bar dogs pa ma byed cig / / rnam rtog zungs su ma ‘dzin cig / / mi rtog bsgom par ma byed cig / / ye nas sems nyid skye med la / / skye med dogs par ma byed cig / / mi skye re bar ma byed cig / / ye nas chos nyid byar med la / / rtsol bas nyams su ma
len zhig / / chos nyid gdal ba chen po la / / dmigs pas bsdud par ma byed cig / / ‘khor ‘das gnyis su {557/111} med pa la / / re dogs bsam pa ma ‘cha' zhig / /‘khor ba ‘dzin med myang ‘das yin / / myang ‘das ‘dod ba ‘khor ba yin / / ma re ma dogs rigs kyi bu / / ma sgoms ma ‘dzin rigs kyi bu / / ma dgag ma spyod rigs kyi bu / / mdo las kyang / / sangs rgyas med pas sangs rgyas ming yang med / / byang chub sems dpa'i ming yang med / / ces gsungs so / /

Question: “What are the activities of the speaking non-humans, wisdom dakini, and buddhas? Their method of going: how do they go?”

Response: “As for the manner that is the activity of buddhas, birthless, having abandoned grasping at discursive thinking, that is the identity [of the] primordial buddhas; they are designated as ‘buddhas.' As for explaining their method of going, as for representing the activities of buddhas: samsara is explained as the fearful method; buddhas are the birthless

representation. Previous ancestors who have passed away, moreover, having been liberated in their own ground, they grasp firmly, without arriving at the buddha ground. At present, those who stay, moreover, grasp firmly, having been liberated in their own ground, they grasp firmly, without the cause to go to the buddha ground. In the future, those who come, moreover, do not think about going to the buddha ground. On account of their childish minds, they do not pursue!

On account of attaining buddha[hood], they not not act! Do not make a birthless objective referent and do not be concerned about samsara! Do not grasp onto the constituents [zungs] of discursive thinking! Do not cultivate non-thinking! Do not be concerned about the birthless in the primordial birthless mind itself! Do not hope for no-birth! Do not gain experience in the

primordial, inactive Dharmadhatu/Reality through intentional effort! Do not subsume the great, pervasive Dharmadhatu through reference! Do not intiate thoughts of hope and fear regarding the non-dual samsara and nirvana! The absence of grasping samsara is nirvana. The desire for nirvana is samsara. No hope, no concern, noble child. No cultivation, no grasping, noble child. No obstruction, no practice, noble child. From the sutras, furthermore: because there is no buddha, there is also no namebuddha,' there is also no namebodhisattva.'”

[Question Twenty-three]

yang zhus pa / / mi blta mi bsgom mi spyod mi bsgrub bam / / zhus pas / /
don la blta ru ma mchis pas / / lta byed grol ba'i skyes bu de / / ma nor lta ba yin par gsungs / / don la bsgom yul ma mchis pas / / sgom byed grol ba'i gang zag de / / ma nor bsgom pa yin par gsungs / / don la spyod pa'i yul med pa / / spyod byed mkhan po grol ba de / / ma nor spyod pa yin par gsungs / / pha rol phyin pa'i ‘bras bu la / / bsgrubs rgyu rdul tsam yod min bas / / sgrub byed grol ba'i gang zag de / / ma nor ‘bras bu yin par gsungs / / de lta bu yi don rnyed nas / / re dogsching bas ‘ching mi ‘gyur / ‘khor ba grol bar the tshom med / / dper na sos ka'i chab rom bzhin / / blo snang ‘khor ba'i rang bzhin yang / / skad cig tsam gyis grol bar ‘gyur / / zhes gsungs so / /

An additional question: “There is no looking, no cultivation, no practice, no accomplishment?”

Response: “In fact, because there will be no viewing, it is said the person freed from making views is an unmistaken viewer. In fact, because there is no cultivated object, it is said that person freed from cultivating is an unmistaken cultivator. In fact, without an object of practice, it is said that one who is freed from being a master of practicing is the unmistaken practitioner. Because there is not even a particle of cause in the result of the perfections, it is said that the person who is freed from making accomplishments is the unmistaken result
[-maker]. Having discovered the meaning of that perspective, there will not be binding through binding hopes and fears, there is no doubt in the freedom from samsara. For example, like glacial water in the late spring, by even a moment of [[[realizing]]] the nature of the appearances of samsara, the mind will be freed.”

[Question Twenty-four]

‘o na sangs rgyas la gzhan don nam yon tan mi ‘byung ngam / zhus pas /
rtog dang bcas pa'i gzhan don de / / sems kyi nus pa'i stobs su gsungs / / sangs rgyas sems can don byed pa / / dper na nor bu rin chen bzhin / / rtog pa med bzhin gzhan don ‘byung / / rang rtogdzin pa med pa la / / sangs rgyas yon tan bsam mi khyab / / da lta sems can bde skyid dang / / dam pa'i chos la spyod pa dang / / grub pa thob pa'i dngos grub dang / / rtogs ldan rnams kyi nyams myang dang / / lo tog char chu dus ‘byung dang / / mdor na longs spyod thams cad ni / / sangs rgyas {558/112} kun gyi yon tan yin / / zhes gsungs so / /

Question: “In that case, do not other aims or good qualities arise in buddhas?”

Response: “The other aim associated with analytical thought is said to be powerful mental strength. Buddhas make other sentient beings the aim. For example, like a precious jewel, the aim of others arises without analytical thought. Without grasping onto one's own analytical thought, a buddha's qualities do not permeate thought. Now sentient beings are happy and there is the practice of the supreme Dharma and the accomplishments of the attained accomplishments, and the experience of those with knowledge and the crops occur at the time of the rains, and, in brief, as for all of the valuable resources, these are the qualities of all buddhas.”

[Question Twenty-five]

rang la sangs rgyas kyi byin rlabs ‘byung bar bgyi na ji ltar bgyi / / zhus pas / /
sangs rgyas kun gyis gsungs bzhin du / / don nyams su blangs na byin rlabs ‘byung / / tshig la sgro ‘dogs ma sems par / / don nyams su longs shig rigs kyi bu / / dus gsum sangs rgyas sku gzugs la / / mos pa byas nas don ‘byung na / / don nyams su blangs na lta ci smos / / gsungs mdo sde tsam la rtags ‘byung na / / don nyams su blangs na de dang mtshungs / / nyams su longs shig rigs kyi bu / / tshig la mkhas pa mkhas pa min / / don la mkhas na mkhas pa yin / / don la bsam zhing rang rig skye / / don ni stong nyid skye med dbyings / / tshig gis rang nyid mtshon pa'i thabs / / don la zhog cig rigs kyi bu / / nyams su longs shig rigs kyi bu / / lam la bgrod rgyu ma mchis pas / / gzhi la zhog cig rigs kyi bu / / ‘bras bu thob rgyu ma mchis pas / / re ba ma byed rigs kyi bu / / ‘khor bar ltung rgyu ma mchis pas / / dgos par ma byed rigs kyi bu / / spyod pa spyad rgyu ma mchis pas / / dus gsum rgyun du lhug par zhog / / de ltar rtsol med ngang bzhag na / / chos rnams kun gyi rtsa ba chod / / nyon mongs rnam rtog ngang gis ‘gags / / bdud rnams skye med rang sar grol / / ‘khor ba myang ‘das gnyis su med / / gcig tu gyur pa chos nyid dbyings / / sangs rgyas thams cad dgyes ba na / / byin rlabs ‘byung gi rigs kyi bu / / brgyud pa zung zhig rigs kyi bu / / skal ldan skyongs shig rigs kyi bu / / zhes gsungs so / /

Question: “When requesting the blessings of the buddhas for oneself, how does one do this?”

Response: “There will be blessings when one has gained experience in the meaning explained by all of the buddhas. Gain experience in the meaning without thoughts of exaggerating the words, noble child! When meaning arises from having conviction in the forms of the buddhas of the three times, there is no need to mention then that one has gained experience in the meaning. When the indications regarding just the Sautantrika teachings arise, then one has gained experience of the meaning equivalent with that. Gain experience, noble child! Learned in words is not learned. Learned in meaning is learned.

Contemplating the meaning produces self-knowing. As for the meaning, it is emptiness, the birthless realm. The method of demonstrating oneself is through words; rest in the meaning, noble child! Gain experience, noble child! Because there is no reason to travel on the path, stay on the ground, noble child! Because there is no reason to obtain results, do not create hopes, noble child! Because there is no reason to fall into samsara, do not be compelled, noble child! Because there is not a reason to practice the practice, loosely rest in the stream of the three times! In that way, when resting in the effortless

state, sever the all roots of phenomena! Ceasing afflicted emotions through the state of discursive thought, without producing Negative Forces, one is liberated on one's own ground. Samsara and nirvana are without duality; being singular, it is the realm of Reality/Dharmata. When all buddhas are delighted, the blessings will occur, noble child.”

[Question Twenty-six]

bdud kyi gcod yul ‘di ji ltar lags / / zhes zhus pas / /
bdud nyid chos sku yin pas na / / de nyid sems su ngo shes kyis / / sems la bcas bcos ma byed par / / ma bcos pa la bzhag pa ni / / bdud kyi cho {559/113} ‘phrul ci byung yang / / skye med ngang la spyod cing spyod / / bdud kyi gcod yul zhes su gsungs / / don gyi man ngag de nyid yin / zhes gsungs so /

Question: “This Chod system of Negative Forces: what is it like?”

Response: “Because the Negative forces themselves are the dharmakaya, by recognizing in one's mind exactly that, do not fabricate them in one's mind. As for resting in the unfabricated, how can the miracle of Negative Forces arise? Moreover, practicing the practice in the birthless state is known as ‘The Chod System of Negative Forces.' The personal instruction of the meaning is exactly that.”

[Question Twenty-seven]

gcod ‘di mi gzhan la spel lam mi spel / / zhus pas / /
khyod kyis spel bas mi ‘phel gyi / / dad ldan skal ba ldan pa rnams / / dad cing ‘dug na bstan par mjod / / rkyen gyis dad pa'i gang zag la / zhal gyi gdams pa nan cher thob / / nad sos ci ‘gyur cha med pas / / yig sna sbyin par mi ‘gyur ro / / gang zag snod la brtags pa gces / / nor gyi phyi ru bka' dogs yin / / ‘o na kyang nor la brtag du btubs / / ‘di la chud gson mi btub na / / nges par skal ldan las can yin / / rtogs par gyis la chos ‘brel gyis / / snod mi ldan la bstan mi rung / / zhes gsungs so / /

Question: “Can this Chod be propagated or not propagated by other people?”

Response: “There will not be an increase in fortunate ones possessing faith through your propagation. When there is faith and presence (‘dug), there is patience for the teachings. By means of these conditions, faithful persons will have great persistence to obtain instruction from me. Whatever the illness and recovery, there is no change in the offering of various syllables by inexperienced ones. For a person who holds dear the conceptual imputation of a container, there is suspicion regarding its future value. In that case, moreover, its value is determined. When it cannot be lost in this way, one is definitely fortunate with karmic merit (las can). One must act in connection with dharma and act understandingly. One is not able to teach without having a container.”

[Question Twenty-eight]

ma gcig mi rtag ‘gyur dus su / / dgongs pa ji ltar gshegs / zhes zhus pas / /
skye med ngang la dgongs pa med / / ‘gag med ngang la gshegs yul med / / ‘o na kyang dmigs med rang grol nas / / lhang nge lhan ne lham me ba / / zhes gsungs so / /

Question: “When Machik becomes impermanent, how will her temporal thoughts pass away?”

Response: “There is no mind in the birthless state. There is no object that passes away in the obstructionless state. If that is the case, moreover, having become self-liberated without an objective referent, lhang nge, lhan ne, lham me ba.”
zhus lan gyi gdams pa yang tshoms nyi shu rtsa lnga pa zhes bya ba I TI / /

Thus is the “Dialogue Instruction, the twenty-five additional (yang) sections.”
bdud kyi stobs rab tu ‘joms pa la phyag ‘tshal lo / /

I pay homage to the one who thoroughly overcomes the strength of the Negative Forces.
A ma jo mo‘i bdud kyi gcod yul ‘di hril gyis dril na ji ltar bgyi / / zhus pas / /

gcod yul ‘di la gnyis su gsungs / / de yang dad pa can ngan song gi g.yang la mi bskyur ba dang / / shes rab can ‘khor ba'i sgrog tu mi ‘jug pa'o / / dad pa can chos spyod dus gdab med par bya / / rang sems g.yo sgyu med par byed / / dam tshig do lkog med par bsrung bas / / ‘khor ba dang ngan song las thar ro / / shes rab can ‘jug sgo ngan pa grub mtha'i sgor mi ‘jug / / rnam rtog ngan pa gral mi sgrig / / bsgom nyams bde gsal gser gyi {560/114} sgrog tu mi gzhugs / / shes rab can yin na ‘jug sgo ma nor ba gcod kyi sgor zhugs nas / / sgom dran pa med cing yid la byar med pa nyams su len pa'o gsungs / /
Question: “When there is a complete summary of this Chod system of Negative Forces of the Noble Mother, how is it made?”
Response: “It is stated that there are two teachings regarding the Chod system. That is to say, [one for] the faithful ones who have not abandoned the abyss of the lower state of existence and [one for] the knowledgeable ones who are not placed in the fetters of samsara.

“The faithful ones should not establish a time of Dharma practice. [Their] own minds should be without deceit. By protecting their commitments without hypocrisy, they are emancipated from samsara and the lower states of existence.
“The knowledgeable ones do not enter the inferior gates, the gates of the tenet systems. They do not arrange their discursive thought in inferior order. With meditative experience of bliss and clarity, they will not be placed in golden fetters.
“If one is a knowledgeable one, having entered the gate of Chod, the unmistaken gate, there is the experience of meditation without remembering (sgom dran pa med cing) and without mental events.”

nyams su len na ji ltar bgyid / / zhus pas / /
dang po lta bas thag bcad pa dang / / bar du sems mnyam par bzhag rag pa la yid ches pas / / tha mar chos thams cad sems su ‘khyer shes pa gcig dgos gsungs / /

Question: “How is this experience made?”

Response: “It was definitively stated that, first, one has resolve through examination and, because in the middle one has trust in having meditative equipoise, ultimately one should know to carry all things in the mind.”
‘di'i drung na chos thams cad glor ‘dug zhus pas / /
bshad pas ‘chal / / bsgom pas gol / / ‘dod pas phung gsungs / /

Question: “At the root of this, are all things in the mind (glo)?”

Response: “There is laxity through speech, errors through meditation, degradation through desire.”
‘o na ji ltar bsgom zhus pas / /
gnyisdzin gyi shes pa dga' mi dga' dang bral ba la sems snyems med ‘gyur med du bzhag gsungs / /

Question: “In that case, how does one meditate?

Response: “Understanding dualistic grasping, the mind freed from joy and no joy, without pride, rest in the changeless.”
dmigs pa gcig zhus pas / /
gtad so ma byas pas gol sa chod / / dmigs med tsam gyis ‘dzin pa grol / / nga la gdams ngag g.yas med cig las med gsungs / /

Question: “Is there a single visualization?”

Response: “By not making a focus, one cuts the point at which one could go astray. By not even a little visualization, one becomes freed from grasping. My personal instruction is without sides and there is not more than one.”

nyon mongs pa skyes nas gnyen po ji tsug tu btang zhus pas / /
gsal cha ma ‘gag stedzin cha ma grub / / bdud shar tsam na dgos pa'i gcod kyis sleb par bya gsungs /
/
Question: “Having generated mental afflictions, does one apply the same kind of antidote?”

Response: “Not obstructing a factor of luminosity, there is no establishment of a factor of grasping. When a Negative Force appears, one should reach out to it through the requisite severing.”

chos ‘di la tshig bral go dgos par ‘dug zhus pas / /
gcod yul ‘di tshig nyung la don che slob par sla la rtogs par dka' / / rtog pa'i spyod yul min gsungs / /

Question: “[For one who is] separated from the words of this teaching, isn't hearing and understanding [the teaching] necessary?”

Response: “This Chod system has great meaning in few words; it is difficult to understand with a little training; the practice of understanding is not a system.”

gnyen po thub kyang snang ba ‘di la ‘khri shing gda' / / zhus pas / /
lar zhen pa rang log cig nang nas ‘char dgos / / zhen pa nang nas ma log na chos las su che ste gcod bya snyams pa rang yang bdud yin gsungs / /

Question: “As for the antidote that is possible and moreover apparent, is it the medicinal plant Hombu?”

Response: “It is necessary for natural revulsion from the ground up to appear from within. When clinging is not transformed from within, [[[clinging]]] to things becomes greater; even one's thought of the activity of cutting is a Negative Force.

gcod rang ji ltar bgyi zhus pas / /
gcod kyang bya'o byed do snyam pa'i rtog pa med par dga' la re tsam g.yas med du byed pa yin gsungs / /

Question: “How does one cut through oneself?”

Response: “Even cutting through is done without even a little orientation toward happiness as it is without consideration of the action or agent.”

gcod yul rtogs tshad gang lags / / zhus pas / /
snyems dang bral ba yin gsungs / /

Question: “What is the measure of understanding for the Chod system?”

Response: “It is freedom from pride.”

snyems dang bral ba'i tshad gang lags / / zhus pas / /
snyems dang bral ba'i tshad nyam nga med {561/115} pa yin gsungs / /

Question: “What is the measure of freedom from pride?”

Response: “The measure of freedom from pride is the absence of feeling intimidation.

nyams su myong pa'i rtags ji lta bu mchi zhus pas / /
phyi snang ba la zhen pa med pa / / nang sems nyid la ‘khri ba med pa / / gsang ba nyon mongs la dmigs pa med pa yong gsungs / /

Question: “What kind of indications of experience are there?”

Response: “The external is without clinging to the internal. The internal is without attachment to one's own mind. The secret comes without consideration of mental afflictions.”

gzhi stong pa nyid la ci ‘khrul zhus pas / /
stong pa nyid du ma shes pas ma rig pa'i ‘dzin pa byung / / des khams gsum du ‘khor zhing rgyud drug tu ‘khyams pa yin / / chos nyid kyi ngo bo la ngos bzung rgyu med / / ‘dzindzin po ‘doddod pos ‘khrugs pa yin gsung / /

Question: “How can the ground be confused for emptiness?”

Response: “Because of not knowing emptiness, one holds tight to misknowledge. Because of that, there is cycling in the three realms and roaming in the six kinds of continuums. Having identified the essence of Reality/Dharmata without cause, there is conflict [between] the grasped and the one who grasps, the desired and the one who desires.”

dzin med du rtogs pa la sangs rgyas zer ba lags sam zhus pas / /
sangs rgyas la rang bzhin gyis bde ba yod la / / ‘dzin pa'i rtog pa med pa yin / / sems la ci yang med bsam par zhog / / da sgom pa ma yin gsung / /

Question: “What do the buddhas say about non-conceptual understanding?”

Response: “As there is bliss through the very nature of the buddhas, it is without conceptual understanding. One rests in contemplation without anything whatsoever in one's mind. Now it is not meditation.”

ma bsam bya ba ci tsam gcig la zer zhus pas / /
yid la mi byed pa la zer ba yin / / rig pa ‘di la ‘dzin pa med pa la sangs rgyas zer ba yin pas / / sems ‘di chud ma gson par sgoms shig gsung / /

Question: “Would you speak a little about the activity of non-contemplation?”

Response: “It is said that it is not made in the mind. Because the buddhas say that this knowledge is without grasping, spend (chud pa) this mind [and] contemplate without squandering!”

rnal ‘byor pa bya ba ci la zer zhus pas / /
rtog pa dang bral pa la zer pa yin / / bdag tu ‘dzin pa'i ‘du shes dang bral nas zhen pa rang log tu ‘gro dgos / / de ltar rgyud la ma skyes na chos byed pa skad byas kyang phan med gsung / / dang po'ang gcig pur ‘ongs / / tha ma'ang gcig pur ‘gro bas da lta yang gcig pu la spob dgos gsung / /

Question: “What is said about so-called ‘yogis'?'

Response: “It is said they are freed from understanding. Having been freed from cognitions of self-grasping, they necessarily proceeed to self-transform (rang log, self-reverse) clinging. In this way, when there is no generation in one's continuum, one makes the speech of a Dharma practitioner, although it is without benefit.

“One who has arrived first and also alone, leaving last and also alone, now also necessarily moves alone.”

gcod ‘di go nas chos kun gtan la phebs par ‘dug zhus pas / /
chos spyi dang mthun gdams ngag khyad par ‘phags / / gcod gong khal yin gsungs / /

Question: “By understanding this Chod, does one arrive at the completely permanent Dharma?”

Response: “The exalted personal instructions are harmonious with the general Dharma. Chod is a burden.”

chos spyi dang ‘brel phyin de tsam ‘ong ba ci lags zhus pas / /
don la ‘khrul pa ‘jig pa yin / / re ba bshig na lha dang ‘bral / / dogs pa bshigs na ‘dre dang ‘bral / / gsungs so / /

Question: “Having connected with the general Dharma, at that point, what happens?”

Response: “Mistakes in one's aim are ruin. If there is destruction of hope, there is freedom from gods. If there is destruction of fear, there is freedom from spirits.”

zhus lan rdo rje rol pa zhes bya ba ‘di ni yongs su rdzogs so / /

This completes the “Vajra Play Interview.”

Appendix Three: Shes rab kyi pha rol tu phyin pa'i man ngag nying tshoms chos kyi rtsa ba748

{562/116} shes rab kyi pha rol tu phyin pa'i man ngag bdud kyi gcod yul las nying tshom bzhugs / /

The Quintessential Chapter of the Chod System of Negative Forces, The Instructions of the Prajnaparamita.

rgyal ba kun gyi yum la phyag ‘tshal skyabs su mchi / / shes rab kyi pha rol tu phyin pa'i dgongs pa ‘grol ba'i sprul pa'i sku ma jo mo lab kyi sgron mas gsungs pa ‘di la don rnam pa lnga ste / /

I take refuge, prostrating to the mother of all Victors (buddhas). The meaning of this teaching by the liberated emanation body of the Lady Lab kyi sgron ma on the intent of the Prajnaparamita has five parts.

sngon du ‘gro ba'i gdams ngag dang / / sems ngos bzung ba'i gdams ngag dang / byin rlabs lus sems phral ba'i gdams ngag dang / / sgom pa gnas lugs la bzhag pa dang / lta ba bdud kyi spyod yul du ma shor ba dang lnga'o /

The five are:

1) the personal instruction of the preliminaries;

2) the personal instructions for identifying one's mind;

3) the oral instructions of the blessings of separating body and mind;

4) the meditation that is resting in tathatva/the way things are; and

5) the view that does not stray from the practice system of Negative Forces.


dang po la bcu ste / skyabs su ‘gro ba dang / sems bskyed pa dang / sdom pa bzung ba dang / gsol ba gdab pa dang / phyag ‘tshal ba dang / mchod pa rgya chen po ‘bul ba dang / khyad par gyi skyabs ‘gro smon lam dang bcas pa dang / sdig pa bshags pa dang / rjes su yi rang ba dang / de dag bla na med pa'i byang chub tu bsngo ba'o / /

The first [personal instruction of the preliminaries] has ten parts:

1.1) going for refuge;

1.2) generating the mind;

1.3) holding vows firmly;

1.4) making supplications;

1.5) prostrations;

1.6) presenting the great offering;

1.7) the particular going for refuge together with prayers of aspiration;

1.8) putting aside negative actions;

1.9) rejoicing; and 1.10) dedicating these [the merit of these actions] to unsurpassed enlightenment.

gnyis pa sems ngos bzung ba ni / de'ang che ‘khor ba thog pa med pa nas / dus da lta yan chad du khams gsum du ‘khor zhing rgyud drug tu ‘khyams pa ‘di ci las byung na / rang gis rang ngo ma shes / bla ma'i gdams ngag gis ma zin / rang brtson ‘grus kyi ‘bad rtsol chung ba dang gsum las byung ba yin no / /

(2) Second, as for identifying one's mind, from the unobstructed cycle of existence being greater than that, with one cycling in the three realms up until this point in time, roaming in the six continuums, if [one asks], “why does this occur?,” then one does not know one's own face. One does not grasp [this] through the personal instruction of a spiritual teacher; it occurs through a little of one's own perseverance and the three.

da phan chad kyang shes rig yan par btang nas bla ma'i gdams ngag la nan tan ma byas na / ‘khor ba'i sdug bsngal chen po las mi thar bas / rang dad pa dang shes bzhin gyis zin par byas la / dad pa dang brtson ‘grus kyis bskul nas / btang snyoms dang le lo'i dbang du skad cig kyang mi gtang bar bla ma dam pa'i gdams ngag dang / rgyal ba'i lung zab mo kun thos sing khong du chud par byas nas nyams su len dgos / nyams su len pa la byang chub kyi {563/117} sems rin po che bsgom dgos /

Henceforth from now, moreover, having allowed realization (shes rig) to roam free, if there is not conscientiousness regarding the lama's personal instructions, there is not emancipation from the great sufferings of samsara. When one grasps through one's own faith and alertness, having been encouraged through faith and perseverance, not allowing even a moment in the influence of neutrality and laziness, it is necessary to gain experience from hearing and internalizing all the profound authoritative teachings of the Victors and the personal instructions of the lama. With regard to gaining experience, it is necessary to meditatively cultivate the precious spirit of enlightenment.

de la dang po sems ji lta bu zhig yin ngos zin dgos / de la gnyis te / sems ngos ‘dzin pa dang / bzhag thabs bstan po'o /
With regard to that, (2.1) first it is necessary to recognize what the mind is like. (2.2) Second, identify the mind and teach the method of resting.
de la ngos bzung ba ni / byang chub kyi sems de dang po rgyu las ma byung / bar du rkyen gyis ma bskyed / tha ma skye ‘jig dang ‘pho ‘gyur med de / ngo bo ngos bzung thams cad dang bral ba / mtshan nyid ‘di yin bstan du med pa / rang bzhin gsal zhing gsal la rtog pa med pa don ‘dus ma byas pa / / de nyid kho na yin par shes par bya'o / /

(2.1) As for the identification with regard to that: (2.1.1) first, that mind of enlightenment does not occur from causes; (2.1.2) midway, it is not produced through conditions; (2.1.3) ultimately, it is without generation, destruction and change. Its identity is separate from all identification. It is this characteristic that cannot be taught. The luminosity of the luminous self-nature [of the mind] is not conceptualized; it is an uncompounded fact. One should know that it is exactly that.

de yang yum chen las / sems ni ‘gyur ba med cing rnam par rtog pa med pa'o / / zhes pa dang / sems ni sems ma mchis pa ste / sems kyi rang bzhin ni ‘od gsal ba'o / / zhes so / /

In addition, from the Great Mother it is said that the mind is changeless and without discursive thinking. And it is said that the mind is non-existent; the self-nature of mind is luminosity.

gnyis pa bzhag thabs bstan pa la bdun te / ma bcos par bzhag pa / ma bslad par / ma bsgyur bar / ma yengs par / rang lugs su / rang sor / gnyug mar bzhag pa'o / /

(2.2) Second, the teaching on the method of resting is seven-fold. (2.2.1) Rest in the unfabricated, (2.2.2) in the unspoiled, (2.2.3) in the unaltered,

(2.2.4) in the undistracted, (2.2.5) in one's own way, (2.2.6) in one's own ground, (2.2.7) and in the innate.

dang po ni / rig pa byang chub kyi sems ye nas gnas pa'i don chos nyid kyi steng du shes pa rang lugs su lhod kyis glod la / ‘bol le / shig ge / seng nge / gsal le / yer re / phyogs med du gdal le / rig med du khyab be / sing nge / phyal le / dga' yal le rnam par rtog pa gang la yang sems ma shor bar bde sang nge ba la ‘jog pa yin no / /

(2.2.1.1) As for the first [resting in the unfabricated], one's awareness, the spirit of
enlightenment, consciousness that is above primordial reality and Dharmata, relaxes by naturally loosening. Relaxed, comfortable, floatingly, clear, waking, spreading without direction, unknowing pervasion, non-knowledgeable pervasion, pure, open, joyfully relaxed, whatever discursive thinking there is, the mind enters into clear openness, unstraying bliss.

gnyis pa rnam rtog gis ma bslad par bzhag pa ni / rang gi sems ma bcos pa'i ngang la ci yang yid la mi byed par ‘jog pa yin te / dga' mi dga' ngang / bde sdug dang / tsha grang dang / bza' btung dang / dgra gnyen dang / bdag gzhan dang / ‘dod yon gyi zhen pa dang / ‘khor ‘das gang yang yid la mi byed par ‘jog pa yin /

(2.2.2.1) Second, as for resting in [that which is] unspoiled through discursive thinking, one's own mind in whichever unfabricated state, it is without mental activity (literally “it is placed without mental activity”); the state of happiness and pain, pleasure and suffering, hot and cold, food and drink, enemies and relatives, self and other, clinging to qualities of desire, samsara or nirvana, [the mind] is without any mental activity whatsoever.
de yang yum las / gzugs yid la mi byed pa las rnam {564/118} pa thams cad mkhyen pa nyid kyi bar du yid la mi byed pas ‘dod pa'i khams su ‘dre bar mi ‘gyur / gzugs kyi khams su ‘dre bar mi ‘gyur / gzugs med pa'i khams su ‘dre bar mi ‘gyur ro / / zhes so / /

In addition, it is stated in the Mother, form is without mental fabrication, and because it is not fabricated in the mind within omniscient consciousness, one will not become a spirit in the realm of desire; one will not become a spirit in the realm of form; one will not become a spirit in the realm of the formless.

gsum pa dmigs pas ma bsgyur pa bzhag pa ni / rang gi sems gang gis kyang ma gyos par snyems med du khres se ‘jog pa yin / de yang sems la sgrib pa med pas skrag pa med de / phyin ci log las shin tu ‘das nas mya ngan las ‘das pa'i mthar phyin no / / zhes so / /

(2.2.3.1) Third, it is said that as for resting in the unaltered through reference, one's own mind is without pride and not wavering in any way, and you rest in complete relaxation (khres se). In addition, because there are no obscurations in the mind, one is without fright. Having completely transcended misapprehension, one ultimately reaches nirvana.

bzhi pa tshogs drug gi yul la ma yengs par ‘jog pa ni / sems bsam du med pa'i ngang la rang bzhin gyis gsal ba / dangs pa / bde ba / yul bzang ngan gyi rtog pa gang la yang ma yengs par / nam mkha' lta bu'i don la rgyun chad med par bzhag go / de yang yum las / chos thams cad ni nam mkha'i rten can te / de dag rten de las mi ‘da' ‘o / / zhes so / /

(2.2.4.1) Fourth, as for resting in the undistracted with regard to the objects of the six¬fold group, the mind in the state of non-thought, luminous by self-nature, lucid, pleasant. Objects understood as good or bad, whatever the case, one is undistracted; one rests in the uninterrupted continuum with regard to the meaning of the view of space. In addition, from the Mother it is stated that as for all things, they have the support of space; these [things] do not go beyond that support.

lnga pa rang lugs de bzhin nyid du bzhag bya ni / sems kyi dran pa rnam rtog gang la yang ma shor ba bde / stong / gsal ba'i ngang la shes pa rten med du ‘jog pa yin no / / de yang yum las / shes rab kyi pha rol tu phyin pa mnyam pa nyid pas chos thams cad mnyam pa nyid do / / zhes so / /

(2.2.5.1) Fifth, as for resting in the “Thusness” of one's own way, not straying into whatever memories and discursive thought, one rests in the unsuported knowledge in the state of bliss, emptiness and luminosity. In addition, from the Mother it is stated that all things are equal through the equality of the perfection of wisdom.
drug pa ‘du shes mi ‘jug par rang sor ‘jug pa ni / sems nyid ye nas chos nyid ji bzhin par gnas pa'i ngang la hrig ge ye re yang yid la mi dmigs pa'i don la ‘jog pa yin no / /

(2.2.6.1) Sixth, as for resting in one's own ground without entering into cognitive thinking, the mind itself is wide awake and lucid in a state of abiding in primordial Dharmata exactly as it is, resting without mental referents (mi dmigs pa'i don).
bdun pa gnyug ma ji bzhin par bzhag pa ni / chos nyid ye nas gnas pa chos kyi dbyings de la blo gya gyur med pas khyab bdal chen po'i ngang la rtsol sgrub med par rang lugs su lhan ne ‘jog pa yin no / /

(2.2.7.1) Seventh, as for resting in how it is innately, Dharmata is the primordially abiding Dharmadhatu, because the mind is without flickering (gya gyur med pa) in it [that realm], one rests relaxed in one's own way without exertion in the state of great pervasive display.
de yang sdud pa las / ‘di ni nam mkha'i khams dang dbyer med bcad du med / ces so / / de ltar sems ngos zin pa'i ngang la ‘jog shes na / yon tan gyi rtsal / nyams {565/119} dang drod rtags la sogs pa shugs la ‘byung ngo / /

In addition, in the Samcayagatha it is stated: “This is the realm of space, inseparable and indivisible.” In this way, when one understands how to rest in the state of identification, the expressive qualities (yon tan gyi rtsal), experience, signs of accomplishment, and so forth, occur of their own accord.
gsum pa byin brlabs lus sems dang phral ba'i gdams ngag ni / dang po skyabs ‘gro sems bskyed / mchod pa rgya chen po ‘bul / bla ma la gsol ba gdab /

(3.1) Third, as for the oral instructions of the transmission for separating body and mind. First, you go for refuge, generate the mind, present the great offering, and supplicate the lama.
de nas kag gis langs la / rkang pa gnyis gshib ste lag pa gnyis thal mo sbyar nas / lus krim gyis bsgrim te / shes pa gzhan du yengs su mi gzhug par / lus sems la gzhig ‘brel ‘di ltar btang ste /

Then, as for suddenly arising, having crossed both legs and joined the two palms of your hands, concentrating by straightening your body, your consciousness is not engaged in wandering elsewhere, and the connection between your body and mind (sems) is severed and let go of in this way.
lus ‘di gzugs lbu ba lta bu tshor ba sgyu ma lta bu / ‘du shes chu zla lta bu / ‘du byed smrig sgyu lta bu / rnam par shes pa rgu shing lta bu /
[As for] this body, form is like a bubble, feeling is like an illusion, cognitions are like the moon in water, karmic formations are like colored illusions, consciousness is like many horses.

mi rtag pa / sdug bsngal pa / mi gtsang ba / chu ser rnag khrag gi rkyal pa / rus pa'i du ma bu / rtsa dang chu rgyus kyi drwa ba lta bu la sogs pa mi rtag ‘gyur ba'i mtshan nyid ma gtogs pa las / brtan zhing ther zug pa / yid brtan du rung ba gang yang mi ‘dug /
[This body is] impermanent, a thing of suffering; it is like a bag of shit, piss, pus, and blood, [and] pieces of bone, a web of channels, ligaments and nerves, nothing other than characteristic of impermanence and change; it is not in any way reliable (yid brtan du rung ba).

sems ni rang bzhin gyis mya ngan las ‘das pa'i chos nyid ‘od gsal bar ‘dug pas / / lus sems phral la skye ba med pa'i ngang du bzhag dgos snyam du bsam la / rang gi sems ‘di rkang mthil gnyis su thig le la hril bsdus la / de nas mas yar hril li li drangs la / lte bar dar gcig bzung /

As for mind, by its own nature, it is the luminous Dharmata of nirvana. When thinking the required thought, the separated body and mind rest in the state of birthlessness; this mind of one's own is completely concentrated in the drop in the two soles of the feet; then, as it is being drawn completely from the bottom to the top, it is held for a moment at the navel.

de nas snying gar drangs / de nas lce steng du drangs la dar gcig bzung / de nas spyi bo tshangs pa'i bu ga phye ba'i nang na yar rlung sems ‘dres pa de / mda' rgyangs gang tsam du rgyang ‘phags la nam mkha'i mthongs su phyal gyis btang / zhen med du btang / yan par thong / lhug par thong / rang dgar khyab bdal du stong song / rig pa thod rgal rten med du thong /

Then it is drawn up to the heart centre. Then it is drawn up above the tongue and held for just a moment. Then, the winds and mind are brought upward into the opening of the orifice of the brahma aperture and mixed together, [and] released by the abdomen into the expanse of space (nam mkha'i mthongs), raised up (‘phags la) the distance of an arrow's distance. It is released without clinging. Release it to move freely! Release it loosely! Empty it of natural (rang dgar) pervasive display! Release your awareness (rig pa) for the direct crossing without support.

‘brel med du thong / shes pa bde phril phril bshig / dga' yal yal / bag dro ‘ur ‘ur / nam mkha' dang shes pa krug {566/120} ‘dres pa'i ngang la rig pa stong sang nge / shes pa gsal seng nge bzhag go / /

Release it without connection. Your consciousness is demolished by vibrations (phril phril) of bliss. Joyfully relaxing (dga' yal yal). Warmth (bag dro) increases. In a state where your consciousness is mixed vigorously (krug ‘dres pa) with space, awareness (rig pa) is pure emptiness. Your consciousness rests in transparent luminosity.

de ltar bzhag pas rig pa zin pa'i rtags su / ‘phar ba dang / ‘dar ba dang / dngang ba dang / rgod pa dang / ‘phyong ba dang / ‘drog pa dang / skad sna tshogs ‘don zhing bla ma'i drung du ci mnyes ‘byung ste nyams skyes pa'o / /

Then, through resting, the indications of the grasping of awareness (rig pa) are throbbing, quivering, fright, agitation, defensiveness (‘phyong ba), shock, the uttering of various sounds, and becoming supple in the presence of the teacher, whatever delight occurs in the presence of the teacher; these are the experiences that occur.

nyams skyes na spyod lam rnam bzhi gang la yang de nyid ngang la rgyun du ‘jog pa yin no / /

When experiences occur, there are four types of paths for practice; whatever the case, it is the continual placement in the state of thatness.

de nyid chos nyid du thag chod pa lta ba'o / de'i ngang la ma yengs pa bsgom pa'o / / de'i ngang las thams cad chos nyid du ‘khyer shes pa spyod pa'o / / chos thams cad gcig tu rtogs shing mnyam par gyur pa ‘bras bu'o / /

Thatness is the view of resolve (thag chod pa) in Dharmata. It is the undistracted meditation in that state. In that state, you experience consciousness (shes pa) that carries everything into Dharmata. You understand all things as one and effects as being equal.

de ltar lus la na tsha dang sdug bsngal chags sems gang byung yang de ltar lam du ‘khyer shes par bya'o / /

Then, illness in the body and suffering arises from such a mind of desire; in that way, moreover, one should know to carry it on the path.

bzhi pa sgom pa gnas lugs la bzhag pa ni / dang po bla ma'i gdams ngag thob cing byin rlabs zhugs par byas nas / bsgom pa'i gnas ni / dur khrod dam / nags tshal chen po'am / ‘chad gseb bam / shing gcig gam / re rul lam / lha khang rnying pa'm / mtsho dbus sam / gangs sam / lha ‘dre che ba'i sar phyin nas /

(4.1) Fourth, as for the meditation that is resting in the way things are, (4.1.1) first one receives the oral instructions and blessings from the guru. A place of meditation is a place where many gods and spirits have arrived: a charnel ground, or a large forest, or a blocked alleyway, or a lone tree, or a rotten goat, or an old temple, or in the middle of a lake or snow.

bsgom pa ni / shes pa sngar gyi bsgrim pa de lhod kyis glod la / cog gis bzhag go / de yang ma jo mo'i zhal nas / krim gyis bsgrim la lhod kyis glod / shigs kyis bshigs la phyal gyis thong / lhugs kyis klug la cog gis zhog / bsgom pa'i bzhags de na yod / ces gsungs pas /

As for meditation, with the earlier concentration of (shes pa) understanding released by loosening, one leisurely/completely rests. Furthermore, from the mouth of the noble Mother [that is, Machik Labdron] it is said: “Loosen by loosening [what has been] tightened by tightening; abandon by leveling out [what has been] destroyed by destroying; relax by freely resting [what has been] continued by continuing.”

lugs la lugs su mi bzung par sog phon thag pa chad pa ltar / ‘bol le / shig ge / re dogs med par bzhag / sems rang lugs su nyam nga dang bag tsha ba med par bzhag go / /

With regard to the system, not grasping the system as if cutting a rope of a bunch of accumulations; relaxed; comfortable; resting without hopes and fears. The mind rests without intimidation and anxiety in its own way.

tshogs drug gi ngang la ji ltar snang yang snyems med rtog pa med par bzhag go / /
One should rest, without pride and without discursive thought, in whatever way the six-fold group (of sense consciousnesses) appear.
yid {567/121} gnyis the tshom med par bzhag / shes pa bde lhan ni / gsal sing nge ‘jog pa yin no / /

The mind rests without dualistic doubt. As for the understanding of relaxing in bliss, it is the resting in pure luminosity (gsal sing nge).
de ltar bzhag pa'i byin rlabs kyis / lha ‘dre gdug pa can ma bzod par tsho ‘phrul sna tshogs ‘byung ste / de ltar byung na sems zin nas byin brlabs yod pa'i rtags yin no / /

In that way, through the blessing of resting, various unbearable (ma bzod pa) magical displays (tsho ‘phrul) of deities, spirits and malevolent ones occur. In that way, having grasped the mind in the occurence, it is a mark of the existence of the blessing.

gal te cho ‘phrul byung ba la / ‘dar yeng byung na sems yengs ba'i rtags yin pas / de ma thag tu lus lha ‘dre la ltos pa med par byin la / sems lhod kyis lhod la / A ma rtsir shes pa rgya bskyed la bzhag go / /
If apparitions arise, then shivering and distraction occur [and] it is the mark of a distracted mind. Subsequently (de ma thag tu), one gives one's body to the deities and spirits without concern; relaxing by relaxing the mind, one rests in heightened understanding the essence of the Mother.
nyam nga bag tsha med par bzhag / snyems dang rtog pa med par bzhag / re ba dang dogs pa med par bzhag go / / yang na sems ngos ‘dzin gyi bzhag thabs bdun shes par byas la bzhag go / /

Rest without intimidation or anxiety, rest without pride and conceptual thinking, rest without hope or fear. Then again, rest understanding the seven methods of the mind identification rest.

de ltar bzhag pas nyams dga' yal / sems bde lhod / bag dro ‘ur / shes pa bde sing / blo bde ‘bol gyis ‘gro ‘o / / nges pa'i shes pa lhag gis skye'o / /
By resting in that way there is the experience of joyfully relaxing (dga' yal); the mind is blissfully relaxed (sems bde lhod); warmth is increased; understanding is blissfully clear; the mind (blo) becomes blissfully relaxed. Definitive understanding is produced in full view (lhag gis).
de tsam na bdud chos nyid du chod / rnam rtog ye shes su ‘char / dug lnga sman du ‘gyur / ltas ngan gyang du len pa zhes bya'o / /
It is said that to that extent, Negative Forces are cut in Dharmata, discursive thinking appears as primordial wisdom, the five poisons change into medicine, bad omens are accepted as riches.

yang bsgom pa'i dus su nyam nga dang bag tsha med par chos nyid kyi ngang la bzhag par / lha ‘dre'i thug chom dang / ‘ur sgra dang / rdegs pa dang / ‘then pa dang / sdigs pa dang / / skad sna tshogs ‘don pa dang / gzugs sna tshogs ston pa dang / ri bsnyil ba dang / de ltar cho ‘phrul sna tshogs ston pa ‘ong ste / de tsa na cho ‘phrul sna tshogs ji ltar snang yang sems nyid rang snang du shes par bya'o / /

As well, at the time of mediation, resting in the state of Dharmata without anxiety or fear [from] the dreadful noise of deities and spirits, with thunderous noise, beating, dragging (‘then pa), threats, uttering various expressions, manifesting various forms, and crumbling mountains, and various supernatural manifestions become displayed like that. Then, in whatever way various apparitions appear, you should understand them as projections from you own mind.

de nyid dge sbyor gyi bskul ‘debs pa yin pas / lus la lus su mi bzung / lha la lhar mi bzung / cho ‘phrul la cho ‘phrul du mi bzung / don chos nyid la shes pa gtad la nyam nga ba dang bag tsha med pa /

Due to the encouragement of precisely that spiritual practice in Dharmata, there is no grasping of the body as body, no grasping of the deity as deity, no grasping of the apparition as a apparition; the focus of understanding is the meaning of Dharmata, without intimidation or anxiety.

snyems dang rtog pa med par sems rang lugs su shig {568/122} bshigs la / blo bde ‘bol le / shig ge / sa le / sing nge ba las yid rten med / ‘brel med / spyod lam g-yas med des med du lhod de bzhag go /

A mind (sems) without pride and conceptual thought overcomes through naturally eliminating [[[thought]]]; the rational mind (blo) is blissfully relaxed, comfortable, clear, and mental functioning (yid) is without support, without connection. Behavior is without a right side, [and] resting loosely, it does not exist.

de ltar bzhag pas nyams dang rtogs pa lhan cig skyes pa'i rtags su / blo bde ‘bol / shes pa bde phril / nyams dga' yal / lus sems bde seng / bag dro ‘ur song ste /

Because one rests in that way, the indications of experience and realization are co- emergent. The mind (blo) is blissfully relaxed, knowledge (shes pa) is completely happy, experiencing joyful relaxation, the body-mind is blissfully open, and warmth is increased.

bro rdung snying ‘dod / glu len snying ‘dod / dkyu med dkyu snying ‘dod / sngar ma byas pa'i spyod pa byed snying ‘dod / sngar ‘gro bar ma ‘dod pa'i lha ‘dre ‘or che sar ‘gro snying ‘dod pa byung na / shes pa mi ‘gegs par shugs ‘byung la gtong ba yin no / /

When there arises the desire to dance, the desire to sing a song, the desire to race even though there is no race, the desire to do things one has not done before, the desire to go to the place one has previously left to thank (‘or che) the undesirable deities and demons, one's consciousness is spontaneously released into the unobstructed [[[state]]].

rjes la rnal du lhan gyis phab la / lhod kyis klod la ma yengs par gong bzhin ‘jog pa yin no / de tsam na ‘dre lhar chod pa ma don no /
Afterward, when you descend into natural quiet, loosening by relaxing, you rest like before without distraction. At that time, there is not an aim to sever demons and deities.

yang rang gi snying ‘byin pa dang / khyod kyi chod dang bsgom ‘di tshug min zer ba dang / khyod dus ‘di tsa na ‘chi zer ba dang / de la sogs pa mi snyan pa sna tshogs byung yang bden snyam par mi bya bar shes pa ‘bol le shig ge btang la / A ma rtsir / blo rgyar bskyed la bzhag go / / nyam nga dang bag tsha med cing snyems dang rtog pa med par bzhag go / / log lta yang dag tu chod pa'i dus so / /

Moreover, it is said that this meditation on giving your own heart and dissecting yourself is not harmful; even if various unpleasant things occur such as it being said that you are dead at this time, and so forth, do not think of this as true; rather, consciousness is tranquil and released, it is the essence of the Mother, and you should rest in the vast mind (blo) that is generated. Rest without fear or anxiety, without pride or conceptual thought. It is the time of authentically severing erroneous views.

yang rmi lam du cho ‘phrul sna tshogs snyon pa ‘ong ste / brag g.yang gi kha nas rbab la ‘dril la khad pa dang / gcong rong dang / nags ‘dab dang / mtshor chud pa dang / chu chen po dang / me lce chen po dang / rlung nag ‘tshub ma dang / ri nyil ba dang / rbab mang po dang / dong du bcug pa dang / shwa ‘od kyis khyer ba la sogs pa cho ‘phrul sna tshogs pa'o / /

Furthermore, the various apparitions in dreams will be denied. These various apparitions include (la sogs pa) a rock rolling down (rbab la ‘dril) slowly (khad pa ) from the mouth of a rocky abyss, or a steep cliff, or a forest; being trapped in a lake, or a large [[[body]]] of water; an inferno; a tornado; a landslide; an avalanche; being put in a pit; and being carried away by a flood.

yang mi mang pos ded pa dang / mtshon thogs pas gsod pa dang / gcan gzan mang pos rmugs pa dang / byol song mang pos brdung ba dang / ri dvags kyi tshogs mang pos dang / bya dang / sha sbrang dang / nya dang / sbal lcong sa dang /{569/123} sdom dang / rtsangs pa dang / rta dang / ba lang la sogs pas lus la gnod pa bskyal ba rmi nas / rmi lam bzang ngan ci yang ‘ong bas gang la ‘ang rnyog par mi bzung sems kyi ‘khrul snang /

Moreover, being chased by many people, and being killed by warriors, and being bitten by many carnivorous beasts, and being beaten by many animals, many hordes of herbivores, birds, meat-eating insects, fish, frogs, tadpoles, spiders, lizards, horses, cattle, and so forth, having dreamed of these bringing harm to your body, do not become agitated in any way whatsoever by whatever positive and negative dreams arise; they are merely the confused appearances of the mind (sems).

sgom gyi bskul mar shes par byas la / nyam nga ba dang bag tsha ba med par chos nyid
kyi ngang du snyem med rtog med du ci yang dran pas ma bzung rmi lam bzang ngan ci byung yang / rang gi sems kyi cho ‘phrul / bag chags kyi gzugs brnyan yin /

When one has understood the motivation of meditative cultivation, without any pride and without any thought whatsoever in the state of Dharmata without intimidation or anxiety, one rests in the loosened through relaxing not having grasped through recollection. Whatever good or bad dreams occur, again, they are the apparitions of one's own mind; the form of the habitual predispositions are lent.

yang dag par gang yang grub pa med pas ji ltar yang sems rtog med kyi ngang du cho ‘phrul rang zhi rang dag rang grol du blo'i snyems shigs kyis gshegs la rig pa stong gsal du bzhag go / /

Because nothing whatsoever is established as ultimately true, just like apparitions in a state of mind that is non-conceptualizing are self-pacified, self-purified, self-liberated; having arrived at the destruction of intellectual pride (blo'i snyems), one rests in empty, luminous awareness (rig pa).
des sems bde lhan / shes pa dga' yal / bag dro ‘ur ‘gro / de ltar rig pa nam mkha dag pa'i dkyil bzhin stong sangs kyis song ba'i dus su / snang badzin med du ‘char ba yin no / / rmi lam gyi rtog pa chos nyid du ‘char ba'o / /

Through that, the mind (sems) is together with bliss. Consciousness (shes pa) joyfully relaxes. Warmth becomes increased. In that way, at the time of purification, awareness (rig pa) is empty like the center of pure space; its appearance is apparent without grasping. The comprehended dream appears as Dharmata.

yang snying mi dga' ba dang / ‘gro ‘dod pa dang / tshig pa za ba dang / rnal mar sdod snying mi ‘dod pa dang / dge sbyor byed snying mi ‘dod pa dang / sems rtog pa du ma la ‘phro zing rang lugs su mi gnas pa byung na / shes pa yengs /

In addition, if there are occurences such as that of an unhappy heart, or the desire to go [somewhere], or irritation, or the absence of the desire to remain in reality, or the absence of the desire to do spiritual practices, or there is a proliferation of thoughts in one's mind (sems), or one does not abide in one's own natural state, then one's consciousness wanders.

sems la bdud zhugs pa yin pas / de zlog pa ni / sems nyid rang yin pas bdud log na grub pa med par shes par byas la / sems gnas lugs kyi ngang la shes par rang lugs su lhan gyis bzhag / /

Because there are Negative Forces in the mind (sems), as for reversing them, because they are your own mind, when you reverse them, you should understand them as not actually existing (literally “are not established”); while in the state of mental abiding, consciousness rests quietly in its own way
.
de ltar bzhag pas sems rtog med mnyam pa nyid kyi ngang du rang grol song nas shes pa bde seng / bag dro ‘ur / nyams dga' yal ‘gro / de'i dus su rnam rtog ye shes su ‘char ba'o / /

By resting like that, the mind (sems) without conceptualization having become liberated in the state of equanimity, consciousness is blissfully refreshed, warmth is increased, and delight fades away. At that time, discursive thought arises as primordial knowledge (ye shes).

rang gi yid la ‘dod yon gyi snang ba dga' mi dga' dang / legs nyes dang / bstod smad dang / bzang ngan dang / yin min dang / bde {570/124} sdug dang / dgra gnyen dang / nor rdzas dang / bdag gzhan dang / re dogs dang / gstang rmed dang / nyam nga bag tsha ji byung yang thams cad rang gi sems su shes par byas la / sems rten med rang grol chen po'i ngang du cog bzhag pas thams cad dbyer med du grol gyis ‘gro /

The appearance of desired qualities in your own own mind as joyous or non-joyous, beautiful or ugly, praiseworthy and blameworthy, good or bad, are or are not, happy or sad, enemies or relatives, possessions or materials, self or other, hope or fear, clean or contaminated, whatever fears and anxieties arise, they are all understood as your own mind. The mind without support, because it is freely reseting in a state of great liberation, becomes liberated in undifferentiated wholeness.

de tsam na gnyis snang thams cad gnyis med du chod pa ‘ong / yang gong bzhin bsgoms pas yi dam ltas lung ston pa dang / lha dang lha mo'i tshogs kyis mchod pa ‘bul ba dang / ‘dod yon gyi rnam pa legs pa thams cad ston pa dang / dngos dang rmi lam du yid du ‘ong ba thams cad ston pa dang / nyams dang drod rtags sna tshogs su ston pa byung yang dga' pa'i sems mi bya bar thams cad chos nyid kyi rol par shes par bya /

To that extent, all dualistic appearances come to be determined as non-dual. Moreover, as mentioned above, through meditative cultivation there are predictions through looking at the personal deity, and making offerings by the feast of male and female deities; all the excellent types of desired qualities are displayed, and all things that could occur in the mind as real things or dreams are displayed, as well as various experiences and signs of progress become indicated, all inactivity of a joyful mind (sems) should be understood as the play of Dharmata.

nyams su len pa la yon tan gyi skul ‘debs tsam du shes par byas la / chos nyid gsal ba chen por blo rgya bskyed nas / rig pa stong gsal gyi ngang du sems ma g.yos par sal le sing nge795 bzhag go / /

Having understood [things] to be merely inspiring qualities to incorporate into your practice, and having generated the vast mind of luminous Dharmata, awareness (rig pa) is the mind (sems) in the state of emptiness and luminosity, unagitated, resting brilliantly and purely.

des nyams la bog thon nas bde stong gi ngang la rig pa rtsa bral du gnas pa dang / de tsa na dga' brod kyi bdud skye med du chod pa'o / /

That one, having spiritual progress (bog thon) in experience, awareness (rig pa) in the state of bliss and emptiness dwells separated from a root, and at that time, the birthless Joyous Negative Force is severed.

yang rigs drug gi snang ba sna tshogs la mtho ris gsum bde sdug gi cho ‘phrul sna tshogs pa dang / ngan song gsum gyi duhkha'i cho ‘phrul sna tshogs su snang ba'i tshe thams cad rang gi sems kyi cho ‘phrul du shes par byas la / ye gdod ma nas ma byung /

Furthermore, when one understands the various apparitions of pleasure and pain in the three higher levels in the various appearances of the six classes, and the entire life of appearances of various apparations of suffering of the three lower migrations are apparations of one's own mind; they do not occur from primoridiality.

ma skyes pa'i snying por rang bzhin gyis ‘od gsal bar shes par byas la / nyam nga dang / bag tsha dang / snyems dang / rtog pa798 med par sems rang lugs su rnal ma'i steng du bzhag pas / shes pa bde stong gsal ba'i rang bzhin du gnas pa'i tshe nyon mongs pa'i bdud rang grol du chod do / /

When one understands luminosity through one's unborn essential self-nature, by resting the mind in its own way without intimidation, anxiety, pride, or concepts, at the time of dwelling in one's own nature of bliss, emptiness and luminosity, consciousness is decisively liberated [from] the Negative Forces of mental afflictions.

de yang yum chen las / rigs kyi bu ‘am rigs kyi bu mo gang zhig gis shes rab kyi pha rol tu phyin pa ‘di ‘dzin pa dang / ‘chang pa dang / klog {571/125} pa dang / kun chub par byed pa dang / tshul bzhin du yid la byed pa de ni / dam grog na ‘dug gam / g.yang dang / bya skyibs dang / gcong rong du ‘dug kyang rung ste / bdud kyi phyogs la nyam nga ba dang bag tsha ba med do / /

Furthermore, from the Great Mother, such sons and daughters grasp the Prajnaparamita, and retain [it], and read it, and create total enlightenment (kun chub par byed pa), and create the mind appropriately (tshul bzhin du yid la byed pa); as for that (mind), being in a narrow ravine, or an abyss (g.yang), or a bird shelter (bya skyibs), or being in a narrow crevasse (gcong rong), is also appropriate; in the direction of Negative Forces without intimidation and anxiety.

de ci'i phyir zhe na / snyems med pa'i phyir ro / zhes pa dang / yang phyi stong pa nyid mi dmigs pa'i tshul du bsgom par bya'o / / zhes so / /

It is said that, if one asks why that is, it is because of pridelessness, and moreover previously it was said, one should meditate on emptiness in a non-conceptual manner.

de ltar snang ba ma ‘gag pa'i cha nas bde sdug dang cho ‘phrul ci byung ba thams cad la / nyam nga ba dang bag tsha ba med par bsgom pa gnas lugs la bzhag nas nyams su blangs pas / snang ba thams cad chos nyid kyi grogs dang rtsal du ‘char ba'o / /

In that way, any pleasurable or painful apparitions arising whatsoever from the perspective of unobstructed appearances, your meditation will be without fear and apprehension because you have gained experience having rested in the way things are (gnas lugs), all appearances are allies and dynamic manifestations of Dharmata.

gal te bsgoms pas skyon byung na / sgom gyi skyon bying rgod gnyis yin te / de'ang bying pa ni / ‘byung ba'i bying rtags / bar chad kyi bying rtags so / /

If faults occur through meditative cultivation, then there are both sinking and agitation faults of meditation. Moreover, as for sinking, there is the sign of occurrence sinking [and the] sign of interference sinking.

de la ‘byung pa'i bying rtags / lus lci la shes pa mi gsal na sa'i bying rtags yin / shes pa mi gsal la rngam zhing ‘gro ‘dod na rlung gi bying rtags yin / sems nyog la mgo na / drod che rngul byung na me yi bying rtags yin /

As for that, the sign of occurence sinking, when there is unclear knowledge (shes pa) in a heavy body, it is the sign of ground sinking. When there is desire for exciting migration in unclear knowledge (shes pa), it is the sign of wind sinking. When there is more heat in the head with mental defilements and sweat occurs, it is the sign of fire sinking.

de ltar ‘byung ba bzhi gang gis bying yang / kog gis langs la / lus bsrang / rkang pa gshib / lag pa spyi bor thal mo sbyar te / phyi lus kyi ‘byung ba bzhi nang gi ‘byung ba bzhi la bstim / phyi nang gi ‘byung ba bzhi gnyis su med par bstim /

In that way, by whatever of the four occurrences, it is sinking; in addition, suddenly (kog gis) arising, a straight body, legs aligned, the hands at the crown of the head with the palms joined, the four elements of the outer body and the four elements of the inner body will be merged. The four elements of the outer and inner bodies are merged without duality.

sems nam mkha' la phyad kyis btang la / shes pa rten med rig pa yul med / rtog med rang gsal chen po'i klong du gsal sing nge bzhag pas bying ba sangs kyis ‘gro ba yin /

The mind being continuously released in space, knowledge (shes pa) is without support, awareness (rig pa) is without object. Non-conceptuality is one's own expanse of great luminosity; the sinking by resting in pure luminosity is the migration through enlightenment.

de yang yum las / sa ni chu la med cing mi dmigs so / / sa ni gzugs kyi nang na med cing mi dmigs so / / sa ni gzugs kyi bar na med cing mi dmigs so / / zhes pa dang / yang / chos nyid ni sems la gnas so / / {572/126} nam mkha ni ci la yang mi gnas so / / sems nyid ni nam mkha' la gnas so / / zhes pa dang / nam mkha' rnam par bsgom pa ni shes rab kyi ha rol tu phyin pa bsgom pa'o / / zhes so / / de ltar bying ba las bsal nas shes pa rang lugs su phab la lhan gyis bzhag go / /

In addition, from the Mother it is said, “The ground lacking water is inconceivable. The ground lacking internal form is inconceivable. The ground lacking intermediate form is inconceivable.” In addition it is said, “Dharmata is a place in the mind. Space is not a place anywhere. The mind itself is a place in space.” And it is said, “the visualization of space is the meditative cultivation of the prajnaparamita.” Likewise, having eliminated sinking activities, knowledge (shes pa) descends into its own mode and one rests quietly.

gnyis pa yi dwags kyi byings rtags ni / gnyid che / shes pa nyog / yang na snying mi dga' sems rang bzhin du mi gnas / dbugs rngams pa ‘byung ngo / /
Second, the signs of hungry ghost sinking are: deep sleep, sluggish consciousness, or alternatively, an unhappy heart, a mind that is not abiding in its own self-nature, and gasping for breath.

de la bla ma la gsol ba gdab / skyabs su ‘gro ba bya / lus dang / nad dang / rtog pa thams cad ‘dre la byin la / ya nga ba'i sar lus gcer bur phyung ste mchong rgyug bya / lus gcu / smyeng / bskum / zlog sbyong dran tshad byas pa'i rjes la lus sems dad dal byas pas shes pa lhan gyis ‘gro / de ni bying ba bcos pa'o / /

Then, you should entreat your lama and go for refuge. In giving all body and illness and thought to the spirits, you should discard your naked body in a dreadful place, you should jump and run, turning your body around, ---,804 bending, training in reverse. After whatever has been thought, through slowly building one's body, mind and faith, one's consciousness becomes quiet. It will treat the mental sinking.
 
bsgom skyon gnyis pa rgod pa ni / sems rang lugs su mi gnas par shes pa ‘phror ‘ong / de la gnyen po shes bzhin gyi bya ra btang ste / ‘phro ba'i mkhan po la bltas pas / mkhan po rang gi sems su ‘dug pa rang gis ngos zin pa dang / tur gyis dran pa thams cad phyal gyis btang / lhug gis klugs la cog gis bzhag /

There are two types of distraction in defective meditation: in a mind (sems) that is not abiding in its own way, consciousness (shes pa) will wander. The antidote to that is to send a vigilant watcher. Through having seen the master wanderer, one self-recognizes the master as present in one's own mind, and everything is suddenly recalled and flattened. One rests freely through relaxing by loosening.

shes pa kha nang du bltas la / yid drang med kyi ngang la lhan gyis bzhag / des ma zhi na ji tsam ‘gro nus pa lta ste / phyi nang thams cad la ‘phror gzhug go / / de ltar btang bas slar ‘gro sa ma rnyed par shes pa lhan gyis ‘gro ba yin no / /

Consciousness (shes pa) having looked inwards, the mind (yid) rests quietly in the state without recollection. If one is not tranquil through that [exercise], look only as long as one is capable of proceeding, engaging in wandering with regard to all internal and external things. Through having let go in that way, later, when the consciousness does not find a destination, one will proceed serenely.

bying rgod gnyis skyon gang che na bying bskyon che / ci'i phyir na / bying ba gti mug shas che / rgod pa ye shes shas che bas so / / des na gnas lugs ngo sprod kyi steng du lhan gyis bzhag pa'i che bas skyon thams cad yon tan du chod pa'o / /

Whichever of the two, sinking and agitation, has the most faults, sinking has the most faults. If [one asks] why, [it is because] sinking has a greater proportion of obscuration, agitation is predominantly primordial knowledge (ye shes). That being so, in the above introduction of actuality (tathatva), one severs the qualities of all faults through increasing resting quietly.

gal te yul la shes pa ‘phro ba thams cad rgong pa'i cha yin pas / dran pas ‘dzin pa gal che bas / sems spros pa med {573/127} pa'i ngang du gnas par bya'o / / de yang gzungs stong pa'o zhes pa'am mi stong ngo zhes spyod pa ni byang chub sems dpa'i spros pa'o / / zhes so / /

If all proliferations are known (shes pa) as objects, it is because they are part of agitation. The mind should dwell in the state without any elaboration because it is more important to grasp through mindfulness. In addition, it is said that form is emptiness or it is said [that it is] not empty; as for conduct, it is the elaboration of bodhisattvas. Thus [it] is taught.

de nas gnas lugs spros pa med pa'i don la yengs med du nyams su blang ngo / / lar ‘gal rkyen gang byung ba'i dus su / chos thams cad rang gi lus la bsdu / lus sems la bsdu / sems chos kyi dbyings su btang ba ni gdams ngag yin no / /

Following that, gain experience without distraction in the meaning of actuality/tathatva without proliferations. Generally, at the time of whatever adverse conditions occurring, all things are dissolved in one's own body, the body is dissolved in the mind, the mind is released in Dharmadhatu: that is the oral instruction.

de ltar chos kyi dbyings las ma g.yos pa'i ngang la bzhag pas / rig pa zin nas bde lhan gyis ‘gro / nyams myong thun mong ma yin pa skye'o / de ni sdug bsngal bde bar chod pa'o / /

In that way, through resting in the unwavering state of Dharmadhatu, having grasped enlightened knowing (rig pa), one becomes blissful and quiet. The experience that is generated is uncommon. It is bliss separated from suffering.

de ltar bdud thams cad chos nyid du bcad cing bsgoms pas / / drod rnam pa gsum ‘byung ste / sbyor ba phyi'i drod lus yod du mi tshor ba dang na tsha dang bral ba ‘byung / mtshan ma

400 nang gi drod dbugs phyi nang du rgyu ba mi tshor ba dang rnam rtog mi skye bar ‘gyur / gsang ba byang chub sems kyi drod sems nyid de bzhin nyid de bzhin nyid kyi ngang du lhan ne song nas bde ba chen po rgyun chad med par skye'o / /

In that way, all Negative Forces, through severence and meditation in Dharmata, three types of warmth arise: [1] the combination of outer warmth, with no feeling at all in the body that arises apart from any illness; [2] the characteristic of inner warmth, with no external or internal feeling of the movement of breath and without the production of discursive thought; [3] the secret of the warmth of bodhicitta: the mind itself is tathata; having reached relaxation in the tathata state, great bliss is produced without interruption.

de nas gsal stong gi don phyin ci ma log pa rgyud la skyes nas / rnam pa thams cad mkhyen pa nyid kyi ‘bras bu thob pa la tshegs med pa'o / /
Following that, having produced in [one's] continuum the unmistaken meaning/aim of luminosity and emptiness, one attains the result of omniscience without [experiencing] hardship.

de ltar nyams su blangs pas bar do ngang gis ‘byongs te / de yang rang bzhin gnas pa'i bar do da lta yin pas / dus ‘di nyid du goms par byas nas / bdud kyi bar chad thams cad nyams len gyi bskul ma'am / chos nyid kyi grogs su shes te /

In that way, due to gaining experience, one is trained through the intermediate state; in addition, because it is now the naturally abiding intermediate state, having become familiarized at this very time, there is the encouragment of practicing all the hindrances of Negative Forces or understanding the assistance of Dharmata.

rgyun chad med par nyams su blangs pas / sems la rtog pa bzang ngan gang yang med par chos nyid kyi ngang las mi g.yo bar ‘dug tsam na da lta'i bar de ‘byongs pa yin no / /

Because one gains experience in an uninterrupted continuum, one's mental realization, when just staying unmoved from the Dharmata state without anything good or bad, is trained at present in the intermediate.

don de ltar nyams su blangs tsa na / / des rmi lam gyi dus na rmi lam chos nyid du shes nas / gnyid sad pa ma tshor ba chos nyid spros bral gyi ngang la gsal {574/128} sing nge ba ‘dug na rmi lam gyi bar do ‘byung ba yin no / /

Having gained experience according to that meaning, due to that, at the time of dreaming, one recognizes the dream and Dharmata. Unaware of waking from sleep, in the state of Dharmata separated from proliferations, when pure luminosity is present, it is the occurence of the dream intermediate state.

de ltar goms pas ‘gro mthud nas nyams su blangs pas ‘chi kha'i dus su nad dam pos zin nas langs ‘dug mi shes / snang ba ni ma nub / ‘chi bar ni shes tsam na chod dgos pa yin pas / nyams kyi steng nas lcogs na dngos su bya / ma lcogs na yid kyis skyabs ‘gro sems bskyed bya /

By gaining experience through proceeding (‘gro mthud nas) by familiarization in that way, having grasped illness tightly at the time of the moment of death, not understanding being awake, appearances do not disappear; at death, due to the necessity of severance when one has just understood, one should in actuality manage from above experience (nyams kyi steng nas lcogs na). If one cannot manage, one's mind (yid) should take refuge and generate mind (sems).

gsol ba btab la lus mchod par ‘bul / sems chos nyid kyi ngang nas chags med zhen med du / nyam nga bag tsha dang / the tshom yid gnyis med par / sgom la nyams myong / chos nyid rang lugs kyi ngang la blo ma yengs par bzhag / gang la yang snyems dang chags zhen med par chos nyid mi ‘gyur ba'i ngang la blo lhan ne gnas pa la dbugs chad na ‘chi kha'i bar do ‘byongs pa yin no / /

Making the offering of one's body in supplication, the mind (sems), from the state of Dharmata, when it is without attachment, without clinging, without the dualistic mind of irritation and anxiety or doubt, is the experience of meditative cultivation. The mind (blo) rests undisturbed in a state of Dharmata in one's own way. The relaxed mind (blo) in the unchanging Dharmata state, without whatever pride, attachment and clinging, when there is cessation of breath at rest, one is trained for the intermediate state at the time of death.

de nas dbugs chad ma thag tu rang bzhin gyi gnas lugs kyi don skye ba med pa'i ngo bo / sems can thams cad la ‘char ba de ngos zin nas chos nyid kyi ngang la gnas / de la brtan pa thob tsam na / rang bzhin skye ‘gags med pa'i dbyings nam mkha' lta bu'i ngang la sems rang sa zin par bya'o / / de'i ngang nas gzugs sku gnyis kyis gang la gang ‘dul du don mdzad pa'o / /

Following that, as soon as there is cessation of breath, without generating the meaning of actuality/tathatva of one's own nature/self-nature, there is the self-identity/essence of birthlessness. Having recognized the appearance of all sentient beings, one dwells in the state of Dharmata. Steadfast in that, at just the point of peak ability in that, one's own nature is the expanse without production or obstruction; the mind is in the state like space; one should hold one's own ground firmly. From that state, one performs the aim of subduing whatever through both form and body.

des na srid pa'i bar do ‘byongs pa yin te / mngal gyi grong khyer rgyun chad / ‘khor ba chos nyid dul zlos pa'o / / de la ming btags na / ngal sos / chad pa btang / dbugs phyin / bya ba byas / byed pa byas / zag pa zad / khur bor / rang bzhin gyi don rjes su thob / aar han zhes bya'o / / de rnams bsgom pa gnas lugs la bzhag pa'i gdams pa'o / /

Following that, one is trained in the intermediate state of possible rebirths. The city of
the womb is interrupted; taming samsara and Dharmata is redundant (zlospa). Characterized in that way [that is, as redundant, so too are], resting, cutting through and abandoning (chad pa btang), regaining one's breath, doing performances, doing actions, diminishing defilements, laying down burdens. Following the attainment of one's own natural aim, one is known as an “Arhan[t].” These are the instructions of meditative cultivation and resting in thatness.
lnga pa lta ba bdud kyi spyod yul du ma shor ba'i gdams pa la gnyis te / bdud ngos bzung ba dang / bdud chos nyid du bcad nas lam du khyer ba'o / /
The instructions on the five views of not losing the object of the practice of Negative Forces are twofold: identifying the Negative Forces, and having severed the Negative Forces, taking [them] on the path.

dang po la gnyis te / rtsa ba'i {575/129} bdud dang / yan lag gi bdud dang813 / rtsa ba'i bdud la bzhi / phung po dang / lha'i bu dang / nyon mongs pa dang / ‘chi bdag gi bdud do / /

The first is twofold: the root Negative Force and the branch Negative Force. The root Negative Force is fourfold: [of] the psychophysical aggregates, and [of] the son of gods, and [of] the mental afflictions, and [of] the lord of death.

yan lag gi bdud la bco brgyad yod de / byang chub bsgrub pa la mngon zhen gyi bdud / bar chad btang ba la cho ‘phrul gyi bdud / thogs bcas dngos kyi bdud / thogs med yid kyi bdud / yon tan g.yeng ba'i bdud / nyams myong rloms sems kyi bdud / rig pa khu ‘phrig gi bdud / rnam rtog phra ba'i bdud / nga rgyal rloms sems kyi bdud / phrag dog gzhan smod kyi bdud / shes pa bying rgod kyi bdud / btang snyoms le lo'i bdud / zhe sdang khong khro'i bdud / ‘dod chags log ‘tsho'i bdud / shes pa g.yam khyer gyi bdud / yi mug gnya' gcog gi bdud / khol tse A ‘thas kyi bdud / kha gtogs ‘byung po'i bdud do / /

There are eighteen branch Negative Forces: the Negative Force of clinging to reality in the attainment of enlightenment; the Negative Force of apparations in having let go of obstacles; the Negative Force of obstructive things; the Negative Force of unobstructed mind (yid); the Negative Force of distracted qualities; the Negative Force of prideful mind experience (nyams myong rloms sems); the Negative Force of apprehensive knowledge (rig pa khu ‘phrig); the Negative Force of subtle consciousness; the Negative Force of prideful mind pride; the Negative Force of jealousy and criticizing others; the Negative Force of agitated and sinking knowledge (shes pa); the Negative Force of impartial laziness; the Negative Force of anger and aggression; the Negative Force of desire, attachment, and wrong livelihood; the Negative Force of knowledge (shes pa) carried later; the Negative Force of a broken neck and gloom; the Negative Force of the solidification of servitude (khol tse); the Negative Force of the interfering spirits.

gnyis pa bdud de dag chos nyid kyis lam du ‘khyer ba ni / dbang po rab kyis bdud gang byung nyam nga bag tsha med par rtog med mnyam pa'i ngang la bzhag go / /

Second, as for taking the Negative Forces on the path through Dharmata: whatever Negative Forces occur, the best faculties rest in the state of unconceptual equanimity without intimidation or anxiety.
‘bring gis tshor ba pos btsal te / bdud rang gi sems su shes / sems rang bzhin skye ba med pa de nyid kyi ngang du bzhag go / /
The mediocre know (btsal) through [their] senses; the Negative Forces are mentally understood (sems su shes); the mind rests in the state of thatness without generating one's own nature.

dbang po tha mas / lus la gnod pa'i bgegs la ling gis byin la / sems dran med kyi ngang la yid la byar med par bzhag go /

[Those with the] worst faculties completely offer [their] bodies to the harmful obstructors, inactively rest the mind in a state without recollection.

de yang lus la lus su mi bzung / nad la nad du mi bzung / ‘dre la ‘drer mi bzung / bar gcod thams cad chos nyid kyi ngang du phyal gyis btang / cho ga gis gzhog / shigs kyis bshig / ‘bol gyis gzhog / lhod kyis glod / lhugs kyis klug / stong sang nge / bde ‘bol le / gsal sing nge / ci yang yid la byar med pa'i ngang la bzhang go / /

Furthermore, with regard to the body, not grasping the body; with regard to illness, not grasping illness; with regard to spirits, not grasping spirits; all interferences are evened out by the flatness in a state of Dharmata. Defined by the ritual manual, destruction through destroying, rest by becoming soft (‘bol gyis), relax by loosening, blissfully relaxed, pure luminosity, whichever [occurs] rest in a state without activity in the mind.

de yang sdud pa las / shes rab ldan pas mnyam nyid gnas par shes par bya / zhes so / / des na sems nyid mnyam pa nyid kyi don {576/130} la ma yengs par gnas par bya'o / /

In addition, in the Samcayagatha it is said, “through association with wisdom, it should be known as the equanimous place.” That being so, mind itself (sems nyid) will be the unwavering place with regard to the goal of equanimity.

de ltar gnas lugs kyi don la ma yengs par byas pas byin rlabs kyi rtsal dang nus pa ‘byung ste / nad pa lta bu la byin rlabs byed na / ‘dre dang nad pa mi dmigs bar bsgoms la / gang na sar phyag gis byabs / phu btab / ma chil ma gdab / nad thams cad stong par bsam la / gang la yang ma grub cing dngos po med pa'i ngang la sems bzhag la / skyabs ‘gro bya / gsol ba gdab / gnas lugs kyi ngang tshul du shes par bya'o / /

In that way, the creative power (rtsal) and potential of blessings occur through unwavering effort toward the goal of thatness. When the one making the blessing is like a sick person, then spirits and sick people are meditatively cultivated as non-conceptual; having dusted by hand whatever place, one exhales one's breath (phu btab), one does not expel, does not cast off. When all illness is considered empty, when resting the mind in a state where nothing is established and things do not exist, one should go for refuge, one will supplicate; this should be known as the method for resting in thatness.

de ltar bdud chos nyid kyi ngang du bcad nas lam du khyer ba la / lta ba bdud kyi spyod yul du ma shor bar don chos nyid kyi spyod yul du gyur pa yin no / / shes rab kyi pha rol tu phyin pa bdud kyi gcod yul las / nying tshoms chos kyi rtsa ba zhes bya ba / / bka' shes rab kyi pha rol phyin pas dgongs pa grol bsprul pa'i sku jo mo lab kyi sgron mas gsungs pa rdzogs so / / / /

In that way, when the Negative Forces are carried on the path, having been severed in the state of Dharmata, without losing the meaning of the praxis (spyod yul) of the Negative Forces, the view will be the praxis of Dharmata. From the Chod system of Negative Forces (according to the) Prajnaparamita, The Quintessential Chapter, the Root of Things. This completes the teaching by the liberated emanation body of the Noblewoman Lab kyi sgron ma on the intent of the Prajnaparamita instructions.


Appendix Four: Thun mong gi le lag brgyud


{130/576} thun mong gi le lag brgyad pa bzhugs so / /

The Common Eightfold Supplementary Section

bla ma dam pa rnams la phyag ‘tshal lo / / skyabs su ‘gro dang mchod pa rgya chen dang / / bem rig bral dang gdams ngag gdab pa dang / / dam pa'i zhal gyi bdud rtsi ‘di / / sems can rnams la phan pa srid / / ‘on kyang skal ldan spyod yul yin / / skal dman rnams la bsdigs mor che / /

I pay homage to the supreme gurus. Going for refuge, making extensive offerings, separating matter and mind, requesting oral teachings, and elixirs from the supreme mouths, these exist for the benefit of sentient beings. Nevertheless, this is the realm of practice for the fortunate ones. The unfortunate ones have great degradations (bsdigs mor che).

[First Section]

dang por bla ma mnyes byed cing / / dam tshig srung zhing sgrub brtson la / / thog bab gdams ngag bstan par bya / / bdud la rnam pa gnyis su ‘byed / / thogs bcas bdud dang thogs med bdud / / ‘on kyang snyems byed bdud las med / / snang dang de ni stong pa la / / yid kyi snyems byed ma zhugs na / / bdud rnams ma lus sems su bcad / / sems ni skye med dbyings su yal / / bdud rnams thams cad sems las byung / / sems ni ngo bo ma grub pa / / snang dang srid dang lha dang ‘dre / / {131/577} ngo bo ma grub rang sar grol / /

First, when there is a decline in actions pleasing lamas, protecting vows, making effort at practice, the oral instructions should be taught. The Negative Forces are differentiated into two (rnam pa gnyis su ‘byed), the Obstructive Negative Forces and the Unobstructive Negative Forces; however, these do not exist apart from the Negative Forces that Produce Pride. As for appearances, they are empty. When not engaged in producing a prideful mind (yid), the Negative Forces without exception are severed in the mind (sems). As for the mind (sems), unproduced, it vanishes into the (unproduced) expanse. All Negative Forces arise from the mind. As for the mind, its essence is not established. Appearance and existence and deities and demons, their essence not established, are liberated on their own ground.

sems kyi ngo bo der rtogs na / / thog tu skyur ba man ngag yin / / bla ma'i zhal las shes par bya / / snang dang de ni stong pa la / / shes pa ‘khris med yan par byed / / thad kar ma bsgom sems ma ‘dzin / / dbang po rgya yan lhug par bzhag / / rang la rang chas yin pa la / / rang ngo shes pas snang srid rang / /

When that essence of mind is understood, it is the personal instructions of directly abandoning (thog tu skyur). It should be known from a lama's mouth. As for that with appearances, it is empty. Consciousness roams freely without direction (‘khris med), the mind (sems) not thinking directly and not grasping, the carefree (rgya yan) faculties rest loosely. Through recognizing one's own face as a natural attribute to oneself, appearance and existence are oneself.

dper na smrig rgyu chur mthong ba / / thog tu phyin pas chu med bzhin / / lha dang klu dang nyams grib sogs / / de thog bskyur bas yod mi srid / / ci phyir

rang gi sems yin pas / / de na snyem med lhug par zhog / / chos kyis chos ‘tshol ga la rnyed / / ji ste ‘tshol mkhan dngos ma grub / /
For example, seeing the fibers (rgyu) of dyed robes (smrig ) in water, by going directly [to them], it is like they were not in water [the dye is still present]. Because one directly abandons deities, nagas, the taint from broken vows (nyams grib), and so forth, their existence is impossible. Why? Because they are one's own mind. Rest loosely without pride in that. Investigating things by things, how can they be discovered? Moreover, an investigator does not actually exist.

E MA HO / rang las byung ba'i chos rnams la / / chags dang ‘dzin pa ngo mtshar che / / rang la grub pas kun ma grub / / bdag snang bar du kun kyang snang / / sna tshogs bkag pas mi khegs so / /

How wonderful! Things come about from oneself. Attachment and grasping are a great wonder (ngo mtshar che). Everything that is self-established is not established. All appearances are mediated by what appears to me, not blocked by various obstructions.

dper na rmi lam yul bzhin no / /sad pa'i dus na mi snang bzhin / / snyems dang bral bas gnyid sad ‘dra / / ma rig pa dang grub mtha'i blo / / rang la bzhag nas gzhan du tshol / / rang sems ‘dre ru bzung nas ni / / rang la rang ‘jigs rang sdug pas / / sems la yul du btags de ‘khrul / / rang sar bzhag pas grol bar nges / / ma bcos bzhag pa de bzhin nyid kyi le lag ste dang po'o / /

For example, like objects in a dream. When one wakes up, it is like they did not appear. Because one is separated from pride, it is like one has woken from sleep. A mind of ignorance (ma rig pa) and tenets, having rested in oneself, should search elsewhere. As for one's own mind having embraced spirits, because of one's own fear and one's own unpleasantness in
oneself, the objective designation in the mind (sems) is the confusion. By resting on one's own ground, one will definitely be liberated/freed. The section of uncontrived resting and thusness is first.

[Second Section]

yum sras gnyis la gdams pa zhus / / zhus nas bdud la thogs rdzis byas / / bdud dang lha gnyis gzhi gcig pas / / mchod dang spong ba ga la srid / / mi srid pa yi chos ‘di yang / / mi shes pa yi rang ngo shes / / sems can sems la sangs rgyas thugs / / mi srid snyam pa ye srid de / / da lta nyid du gtan la dbab / / nag po dang ni sol ba gnyis / / gcig yin tha {132/578} dad ma yin no / /

The mother and her two sons received a request for advice on how it is possible to directly suppress Negative Forces, and, since both Negative Forces and deities are from a single ground, how it is possible to make offerings [to deities] and shun [Negative Forces]. [The answer that is given is:] The self-recognition of non-cognition (mi shes pa) is also an impossible thing (mi srid pa yi chos). The mind of a sentient being is the mind of a buddha. Thinking it is impossible, one determines immediately (da lta nyid du gtan la dbab) that it is primoridally existent. As there is both black and charcoal, yet they are one and there is no separation [of black from charcoal].

de ltar rig pa'i rnal ‘byor pa / / sangs rgyas sems can de dang mtshungs / / snyems med chos sku rgya mtsho ‘dra / / snyems ni de yi rlabs bzhin na / / de ltar rig pa'i rnal ‘byor pas / / snyems dang snyems byed tha mi dad / / brgyad khri bzhi stong chos rnams kyang / / sems kyi bkra lag bkyi ba las / / blo yi khyad kyis zab mi zab / / ‘byung ba theg pa rim dgu'o / / dgu ru phye yang sems yin pas / / sems las ma gtogs chos med pas / / chos ni blo yi bsam de yin / / chos la sangs rgyas re na ‘chings / / ci ste ye sangs rgyas phyir ro / / dper na phyin zin lam mi dgos / / sems nyid gdod nas dag pa la / / stong dang zhi gnas bsgom mi dgos / /

In that way, it is the yoga of enlightened knowing. Buddhas are equivalent with sentient beings; lacking pride they are like the sea of dharmakaya. As for pride, it is like the waves of that [sea]. In that way, through the yoga of enlightened knowing, pride and that which produces pride are not separate. The 84,000 things, moreover, bind the vibrancy of the mind (sems), distinguished by the mind as profound or not profound, they occur as the nine stages of vehicles. The division into nine, as well, is by the mind (sems); things do not exist (chos med pas) apart from mind (sems las ma gtogs); things are the mental thoughts (blo yi bsam). If each buddha is bound to things, how are there primordial buddhas? For example, a path is unneccessary for one who has retained having gone (phyin zin). Mind itself is pure from the beginning. Thinking of emptiness and calm abiding is unnecessary.

zhi ni ye nas rang bzhin zhi / / stong ni stong pas stong mi bsgom / / snang dang stong du ‘dzin pa yi / / phur pa bton pas dbyings su sleb / / mi yis me sod mi srid pas / / rtog pa gnyen pos ma gzhom par / / bzhag pas grol bar the tsom med / / dper na rnga ma'i mdud pa bzhin / / nges par snang ba dngos yod na / / shes pa snang log mi srid do / /

As for peace, one's own nature is primordially peaceful. As for emptiness, because it is empty, there is no meditation on emptiness. Appearances and emptiness that are grasped, one arrives in the expanse by having expelled (bton) them with a ritual dagger (phur pa). Because
it is impossible for a man to kill fire, a conceptual thought is not overcome by antidotes; by resting, one will indubitably be liberated. For example, like tying together cut grass, if things are definitely how they appear, the knowledge of erroneous appearances would be impossible.

nges par sems ‘di yod bden na / / bde gshegs kun dang rang rang gi / / ci ste mthong bar rigs pa la / / sems kyi rang bzhin ‘di ‘dra zhes / / sangs rgyas mthong bar mi srid do / / dper na ri bong rwa bzhin no / / btags pa tsam la chags pas ‘ching / / sngar yang bcings pas da dung ‘chings / / thar pa mi thob bar dor ‘chings / / de bas snang srid btags pa tsam / / btags pa'i chos la yid ma chags / / snang la ma chags rtag mtha' sol f / stong pa yid la ma byas pas / / chadpa'i mtha' bsal re dogs bral /

If this mind as definitive truly exists, how is it that all sugata and each individual have reasonable perceptions? [i.e. how can both types of perception be tenable?] Saying that nature of mind is like this, a buddha would be impossible to perceive. For example, it is like the horns of a rabbit, one is bound by attachment to mere labels. Because one was also previously bound, one is still bound. Not having attained liberation, one is bound in the intermediate state. Therefore, appearances and existence are mere labels. Do not attach the mind to labelled things. Not attached to appearances, dispel the extreme of permanence! f Because emptiness is not made in one's mind, dispelling the extreme of nihilism, one is freed from hope and fear.

E MA HO / / rtag tu ma btub dngos po med / / chad du ma btub cir yang gsal / / rang stong rang gsal mkhan po med par nges / / gnyen pos bzung du med pa'i {133/579} le lag ste gnyis pa'o / /

How wonderful! There cannot be permanence without things; there cannot be nihilism with various manifestations. Inherent emptiness and inherent luminosity are definitely without an expert. The second section of the non-existence of grasping by an antidote. [Third Section]

yum sras gnyis kyi gdams ngag ‘di / / bdud kyi gcod yul zhes pa ‘di / / mkhas pa rnams kyi snying khrag yin / / skal ldan rnams kyi rgyud ‘grol yin / /

This is the personal instruction of the mother and her two sons. This is called the Chod System of Negative Forces. It is the heart's blood (snying khrag) of experts. It is the liberated mental continuum of fortunate ones.

nyen ni lta ba log pa che / / dgra ni dam tshig nyams pa gnod / / dug ni bdagdzin rtog pa che / / des na gdams ngag don la ltos / / sangs rgyas don la blta rgyu med / / sems can don la r
tog par mdzad / / mi rtog pa la bsgom rgyu med / / rtog pa'i rtsa ba chod par mdzad / / ‘di ka yin no bya ba med / / gyi na tsam la bzhag par bya / /

As for danger (nyen), it is the greatest mistaken view. As for enemies, they are one's broken vows. As for poison, it is the greatest conceptualization of ego-cliging. Thus, look at the purpose of the oral teachings! Regarding buddhahood, there is nothing to see. Regarding sentient beings, one produces conceptualizations. Regarding unknowing there is nothing to visualize. One cuts through the root of conceptualization. It is exactly this! One should rest in simply an ordinary state without activity.

snang ba'i chos ‘di re zhig tsam / / yang dag chos ‘di blo las ‘das / / snyems thag bcad pas slar la snyems / / de bas snyems byung ma gtso zhog / / gces na dug sbrul ji bzhin no / /

These apparent things are just momentary. This actual thing is beyond the conceptual mind (blo). Having definitely decided about pride, pride reoccurs (slar la snyems). Thus, do not establish the occurrence of pride as principal! If held dear, it is just like a poisonous snake.

phyal sa yan par lhug pa la / / rtsis med pa ni spyod pa'i mchog / / snang ba rtsis gdab ma byas na / / de ni yang dag rtsi yis zin / / brtsi bya ci shor ma tshor ba / / des na zhal gyi gdams ngag gces / / yang dag nyid la ched rtsol ba / / dper na lam ‘grul rgyab gyes bzhin / / snang ba'i chos la mngon zhen pa / / sems stong tsam la rloms sems byed / / de ni thogs med bdud kyis zin / /

In an even (phyal) place that is loose and unconstrained, without evaluation, when one does not evaluate appearances, it is the most excellent practice. As for that, capturing (zin) the actual through evaluation, one does not sense whatever escapes the act of evaluating. Thus, hold dear the personal oral instructions. Make effort on account of actuality (yang dag nyid). For example, it is like completely separating (rgyab gyes) the path and the traveller; clinging to the reality of apparent things, the mind creates an arrogant mind out of mere emptiness. As for that, it is the grasping of Unobstructed Negative Forces (thogs med bdud kyis zin).

rang bdud rang las byung bar dgongs lags sam / / snang la ma chags stong ma bsgom / / zla la ma dga' gcig pur sdod / / rang gi yon tan brtags na skyon / / dran pa sna tshogs gsob yin pas / / yid ches ma bca' rnal ‘byor kun / / dran pa yid ches ma byas na / / snyems med chos sku shugs las ‘byung f / byas pa'i chos dang bsags pa'i nor / / shi nas ‘grogs pa kha rje kha / / des na de lta gtan la dbab par rig / / mi ‘chi snyam pa cang gda' yi / / med na ci ste ‘bad mi mdzad / / rtsol ba dang bcas pa'i le lag ste gsum pa'o / /

Is it thought that Negative Forces themselves arise from oneself? Not attached to appearances, not meditatively cultivating emptiness, remain alone without desire for a companion (zla). If one names one's own qualities, it is a flaw. Because various memories are superficial (gsob), everything is yoga practice without belief (yid ches ma bca' rnal ‘byor kun). Memories, when not made through faith, arise without pride from the force of the dharmakaya. f Having died, one's manufactured things and accumulated treasures will be taken by enemies.836 Thus, in that way, it is definitively known (gtan la dbab par rig). When there are not such thoughts about immortality (as the immediately preceding), one does not make effort. The third section of connections with effort.

[Fourth Section] {134/580} yum sras gnyis kyi gdams pa ‘di / / tshig tu brjod na tshig rang yin / / nyams su blangs na bdud rnams gcod / / ‘phrig pa lha ‘dre yongs kyis ‘phrig / / dngos grub bdud dang klu las ‘byung / / yon bdag bdud dang rgyal pos byas / / rkyen ngan sna tshogs ci byung yang / / grogs su ‘khyer ba gdams ngag mchog / /

This is the instruction from the mother and her two sons. When expressed in words, it is just the words (tshig rang yin). When one has gained actual experience, it cuts through the Negative Forces. Doubt (‘phrig pa) is undecided by (‘phrig) all deities and spirits. Accomplishments arise from negative spirits and naga. Sponsorship is given by Negative Forces and kings. Whatever arises as various negative conditions, moreover, can be carried as beneficial (on the path); this is the excellent oral instruction.

sems kyi rgyu ni gnyis ma mchis / / dge dang sdig ba gnyis rtog pa / / de yis yang dag don ma rig / / gcig la gnyis su phye bas ‘khrul / / dge sdig gnyis ka rang bzhin stong / / ye stong pa la de stong bsgom / / de ni don med bsgom pas stong / / ci ste snyems las byung bas na / / des na gdams dag srog gis bslu / / stong pa mi bsgom dngos ‘dzin bral / / de ni ma bcos bde ba che / / rang rig zer gyin gzhan la sems / / bsam pas rang grol ga la ‘byung / / ci ste don la bsam med do / /

As for mind, it is not dual. Virtue and vice are conceptualized as two. One does not know the meaning of the actual by this. The classification of one into two is a mistake. The self¬nature of both virtue and vice is emptiness. The primordially empty will be meditatively cultivated as empty. As for that, because one meditatively cultivates without purpose, it is empty. But if pride occurs, then the core instructions have been contradicted. Not meditatively cultivating empty[ness], one is freed from grasping things. That is the greatest uncontrived happiness. By referring to self-knowledge and thinking of others, how does one become self¬liberated? And thus, in fact, it is inconceivable.
 
rig pa rten med snyems dang bral / / rten rang ngo bos stong shes na / / rten dang brten pa gnyis med mtshungs / / lha yang sems la ‘dre yang sems / / ngo bo ma grub sems las ‘das / / rang gis rang byad mi mthong bzhin / / sems kyis sems bltas ga la mthong / / dbyer med gti mug snyems med la / / sangs rgyas tsam du btags pa yin / /

Unsupported enlightened knowing is separate from pride. If the support itself is understood as empty of essence, the support and supported are without duality and equivalent. Deities are also in the mind, spirits are also mind; not establishing an essence, the mind is transcended. Not perceiving its own appearance (byad, literally “aspect”), the mind looking at the mind, how could it be perceived? Without differentiation, a buddha is merely a label for one without obscuration or pride.

sems can mi dmigs sangs rgyas su yis ‘dogs / / sems can sems la blta rgyu med / / blta ru med pas sangs rgyas tsam / / dug lnga rang bzhin med pa la / / ye shes tsam du btags pa yin / / btags par shes pas rtogs ‘gyur bsgom / / bsam zhing brjod la re ma che / /

Which buddhas name (‘dogs) unseen sentient beings? The five poisons are without self-nature; primoridal knowledge is merely a label. By understanding they are labels, one meditatively cultivates realization (rtogs ‘gyur); there is not great hope in thought and expression.

bsam med re med snyems bral na / / des ni sangs rgyas the tshom med / / dngos po spangs kyin stong pa ‘do / / ma rtogs pa ni snying re rje / / stong pa tsam yang mi dmigs na / / dngos pordzin pa smos ci dgos / / {135/581}

If one is without thought, without hope, and is separated from pride, that one does not doubt the buddhas. Abandoning objects is emptiness. Non-realization is compassion. Needless to say there is grasping at things if one doesn't at all conceive of emptiness.

E MA HO / / gnyen sar song la shes pa dol / / ma yengs glod na grol bar nges / / ‘jigs so snyams pa’i sems byung na / / snyems de ‘dre yin glod la zhog / / glod kyang ‘jigs pa’i sems byung na / / sems ni rang bzhin med pa la / / lus ‘di sa dang rdo bzhin gnas / /

How wonderful! Having gone to a severe place, understanding is purified (dol). If one is without distraction and loose, liberation is certain. If a mind thinking about fear arises, that pride is a negative force; rest loosely! Even when loose, if a fearful mind arises, that mind is without self-nature; this body abides like earth and rocks.

de ltar brtags la ma bcos bzhag / / yang yang bsgom pas klong du ‘gyur / / rtsol ba med par lhun gyis grub / / sems rtog bzang ngan ci byung yang / / ma bcos rang sar grol bar nges / / zungs su ma ‘dzin man ngag yin / / snyems ni ‘khor ba'i sa bon yin / / snyems med rang ngo rang gis dag / / sangs rgyas tsam du re zhig brtags / / nyams su blangs pas dngos grub ‘byung ba'i le lag ste bzhi pa'o / /

In that view, rest not fabricating labels. By meditatively cultivating again and again, the expanse will be effortlessly and spontaneously achieved. Whatever good or bad things arise in the mental understanding (sems rtog), not fabricating, liberation in one's own place is certain. Grasping should not be grasped! This is the oral instruction. As for pride, it is the seed of samsara. Without pride, one's own face is self-purified, having been briefly considered a buddha. The fourth section on the occurrence of attainments through gaining experience.

[Fifth Section]

yum sras gnyis la gdams pa zhus / / dam chos bdud kyi gcod yul ‘di / / gdams ngag gzhan dang ‘di mi ‘dra / / gzhan ni phyi dus ‘debs pa yin / / ‘di ni da lta nyid du gcod / / chod dam ma chod gnyan sar blta / / gzhan ni rnam rtog rim gyis spang / /

The mother and her two sons received a request for advice. The excellent teaching is this Chod system of Negative Forces. This is not like other oral teachings. The others are established at a later time. This one cuts through immediately; decisive or indecisive (chod dam ma chod), one will examine the severe place(s). The others abandon through stages of discursive thought.

‘di ni da lta nyid du bsre / / lus ni ting ‘dzin byin brlabs nas / / lhog pa la sogs ‘go ba'i nad / / klu la sogs pa gnod pa'i gdon / / gcod kyang de yi thog tu bya / / thams cad snyems las byung ba yin / / snyems med gdeng du ‘khyer ba gces / /

This [system] mixes immediately. As for the body, through the blessing of concentration, Chod will also act directly on infectious diseases of ulcerous sores and whatnot, on the harmful forces of naga and so forth. They are all arising from pride. Without pride, one can cherish what is carried away with confidence.

dang po snying khams che yang dgos / / bdud kyi gcod yul gdams ngag ‘di / / snyems med blo bder bzhugs pa des / / gnyan sar song la rnal ‘byor kun / / bsgom bsgom po yis ma theb par / / sems glod lus dol nyam nga thong / /

First, a great element of heart-mind is also required (yang dgos). This is the oral teaching of the Chod system of Negative Forces. By one who, having gone to a severe place, rests in a pleasant state of mind (blo bde) without pride, everything is yoga. Meditative cultivation not established by a meditative cultivator, the mind is loose, the body is purified (dol). Let go of intimidation!

dod dang bsgrub pa'i yid ma ‘cha' / / bag dro nyams dga' shes pa bde / / rang bag rang gis bsre ba las / / gzhan la ltos na rnal ‘byor min / / sangs rgyas snyems dang bral {136/582} ba tsam / /

The mind (yid) of desire and accomplishment is not established. Cheerful warmth, joy, a happy consciousness, if relying on something other than having mixed one's own state of mind (rang bag) by oneself, it is not yoga. A buddha is simply [one who is] separated from pride.

snyems sems pa ni sems can te / / des na rang las gzhan na med / / de bas rang don rang la bsgrubs / / don ma rig pa'i rnal ‘byor pa / / gcod par ‘dod pa de rang bdud / / don gyi go ba blang bar rigs / / chos sgo mthong ba'i mi rnams kun / / rtag tu rig pa chud ma gson / / gang du chud zos rnal ma ‘byor / / E MA HO / / tshe gcig la sangs rgyas su ngo sprod pa'i le lag ste lnga pa'o / /

As for a prideful mind, it is a sentient being. Thus, it is not anything other than oneself. Thus, one's own aims are self-accomplished. The aim is the yoga of mis-knowing. The Chod practitioner's desire is one's own Negative Forces. Understanding the aim, reason will be taken up (blang bar rigs). All people of who have beheld the gates of Dharma, do not waste eternal enlightened knowing (rig pa); whatever is wasted is not united with the real (rnal ma ‘byor; not yoga). How wonderful! The fifth section of introduction to buddha in one life.

[Sixth Section]

gnyis med gcig la thabs mkhas kyis / / chos rnams sna tshogs gsungs ba yang / / sems can rang gis blo skyon gyis / / sbur pa bal du btums pa bzhin / / rgan mo nga yis brtags pa la / / chos pa rnams kyang chos kyis bcings / / grol bar ‘dod kyang slar la bcings / / gcod yuldod kyang slar la bcings / /

Through skill in means regarding the single non-duality, even speaking about various things, sentient beings, by the flaws of their rational minds (blo skyon), are like beetles wrapped in fiber. This has been examined by me, an old lady: even dharma practitioners, are fettered by dharma; desiring liberation, they are once again fettered; desiring the Chod system, they are fettered yet again.

gcod yuldod pa mang lags kyang / / ‘di yi grags padod pa las / / skye shi'i ‘jigs pa ma byung na / / gnyan sar ‘gro ba mang gda' yang / / nga rgyal chags pa ma byung na / / snyems rtog chod pa mang lags kyang / / ngang la gdong pa mi gda' na / / ‘khor bas ‘jigs ba srid pa tsam / /

Even though there are many who desire the Chod system, it is desired because of its renown. If the fear of birth and death does not arise, even though there are many beings in severe places; if attachment to egocentricity does not arise, even though there are many prideful thoughts to sever; if there is not a countenance in that state (ngang la gdong pa mi gda'), then this is merely fear due to samsara.

‘khor ba spangs ba ‘ga' byung yang / / myang ‘das thob pa srid pa tsam / / sdug bsngal spangs pa mang lags kyang / / bde ba spangs pa srid pa tsam / / mi dge spangs pa mang lags kyang / / dge ba spel ba srid pa tsam / / zhen pa log pa mang lags kyang / / gzung ‘dzin spangs pa srid pa tsam / /

There are several occurrences of abandoning samsara; it is just as possible (srid pa tsam) nirvana might be attained as well. There are many who abandon suffering; it is just as possible that they will abandon happiness as well. There are many who abandon non-virtue; it is just as possible that they will develop virtue as well. There are many who turn away from clinging; it is just as possible that they will abandon grasping as well.

lta ba rtogs pa mang lags kyang / / mtha' dang bral ba srid pa tsam / / mi rtog bsgom pa mang lags kyang / / yid byed med pa srid pa tsam / / spyod pa bzang po mang lags kyang / / ‘phrad ‘joms byed pa srid pa tsam / / 

There are many who understand the view; it is just as possible that they will be separated from extremes as well. There are many who meditatively cultivate no thought (mi rtog); it is just as possible they will be without mental activity as well. There are many who have fine conduct; it is just as possible that they will meet defeat (‘phrad ‘joms) as well.

nyams len bzang ba mang lags kyang / / rgyun chad med par srid pa tsam / / thos pa che ba mang legs te / / {137/583} sgro ‘dogs chod pa srid pa tsam / / gdams pa che ba mang lags te / / nyams su len pa srid pa tsam / /

There are many who gain positive experiences; it is just as possible they will be without interruption (rgyun chad med) as well. There are many who are great hearers; it is just as possible that they will cut through misconceptions. There are many who are great instructors; it is just as possible they will gain experience.

mi chos spangs pa mang lags kyang / / lha chos spangs pa srid pa tsam / / ‘dre bdud chom pa ‘ga' byung ste / / dngos ‘dzin thong ba srid pa tsam / / ngan rtog chom pa ‘ga' byung yang / / bzang rtog chom pa srid pa tsam / / mdze po gsos pa mang byung yang / / dug lnga'i nad gsos srid pa tsam / /

There are many who abandon mundane ways (mi chos); it is just as possible they will abandon divine ways as well. There are several occurrences of overcoming spirits and Negative Forces; it is just as possible that grasping of things will also be relinquished. There are several occurrences of overcoming bad thoughts; it is just as possible that good thoughts will be overcome. There are many occurrences of lepers being healed (gsos pa; literally, “being given
sustenance”); it is just as possible that the five poisons will be cured.

yul gyi pha yul spangs lags kyang / / gzung ‘dzin pha yul ma thon pas / / gang ltar bsdad kyang ‘ol ‘drar gda’ / / rgan mo nga yis chos bshad kyang / / nyal du ma btub nyal ma nus / / blo bder nyal ba’i chos lags te / / slob ma rnams la yid ma ches / / mi tshe ‘di la mngon zhen nas / / ‘jig rten phyi ma’i chos gtam gtong / /

Those who abandon the fatherland of objects, because they do not leave the fatherland of grasped and grasping, yet they will remain in whatever way, like a kite (an ‘ol bird). This Dharma explanation by me, an old woman, moreover, one who is unable (ma btub) to rest and is incapable (ma nus) of rest, is the teaching of resting with mental ease (blo bde); without trust in disciples, having strong attachment to this human life, I give this oral teaching for a future life.

phyi ma’i don la dgongs zer nas / / da lta chags sdang nges par che / / des na rgan mo yid ma ches / / gcig pur ‘dug pa’i dus la bab / / ‘di pa yin na phyi ma’i gdams pa tshol / / phyi ma yin na da lta chags sdang che / / yid ma ches pas gcig pur bsdad par bya’o / / E MA HO / / gol sa bcad pa rgya gang kyi le lag ste drug pa’o / /

Having expressed thoughts regarding further meanings, at this time when (da lta) attachment and aversion are certainly great, as for that, the old lady does not trust the mind (do not trust the mind [yid] of an old lady!). The time has come for staying alone. If this person is [you] (‘di pa yin na), seek out futher teachings (phyi ma’i gdams pa)! When it is further, now there is great attachment and aversion, because one does not trust the mind, one should stay alone. How wonderful! The section of whatever marks distinguish the places for straying is sixth.

[Seventh Section]

yum sras gnyis kyi gdams pa ‘di / / ‘ga’ la phan srid brjed thor bris / / pho la mo bdud gnod kyis mor ‘dzin snyems byed thong / / mo la pho bdud gnod kyis pho yi snyems thag chod / / pho mo gnyis su med kyis sems kyi ngang la ltos / / yin pa ye nas yin gyis ye yin rtogs par mdzod / / brtags pas rtogs pa yin gyis mkhan po zhi bar mdzod / / byas pa las ro yin gyis byar med lhug par zhog / /

This is the speech of the mother and her two sons, a written record for the benefit of some. For a male, a harmful female Negative Force, grasped as a female, is seen as that which creates pride. For a female, a harmful male Negative Force cuts through male pride. The non¬dual male-female is dependent on the state of mind (sems); as it is primordial, it must be conceptualized as timeless! Expertise through analysis and comprehension must be pacified! Without work to be performed, one must rest naturally!

ngang nas ci yang ‘char gyis chags sdang med par mdzod / / chags sdang rang sar grol bas sgo lnga bsgom pa'i grogs / / snyems ni dum bu skad cig ma / / yin par rtogs nas chags ma myong / / de ltar {138/584} rig na nam yang bde / /

From that state, by whatever arises, one's deeds must be without attachment and aversion. Attachment and aversion are liberated on their own ground, with assistance from the meditative cultivation of the five (sense) doors. As for pride, from conceptualizing it is a momentary phenomenon of fragments, attachment is not experienced. When there is enlightened knowing in that way, one is always happy.

E MA HO / / glod dang yin gyis zhog dang gsal / / gyis / / X dol dang bde yis / E MA HO/ brgyad khri bzhi stong gsungs pa yang / / mtshon pa yin par ma rtogs na / / tshig la zhen na chags pas ‘ching / /

How wonderful! By being loose, rest with clarity! By being loose, there is purity and bliss. How wonderful! Having spoken of the 84,000, moreover, if there is no understanding of that which has been demonstrated, when there is clinging to words, one is fettered by attachment.

bka' ni gyin ‘da' re zhig tsam / / lung yang de bzhin shes par gyis / / man ngag snying po rtsol bral yang / / don ma mthong bar zhi gnas bsgom / /

As for speech, the ordinary kind (gyin ‘da') for just a short time (re zhig tsam), by understanding even textual transmissions like that, the pith of personal instruction (man ngag) is also separated from effort/separated with effort (rtsol bral), without perceiving an aim/meaning (don ma mthong ba), meditatively cultivate calm-abiding (zhi gnas).

me ‘dags thal bas byib pa ‘dra / / rtogs pas chog zer bya byed mang / / rta rgod srab skyor chad pa ‘dra / / mthong nas ma yengs ‘jog legs na / / bla med byang chub ring po med / /

Like a fire covered (byib pa) by cinders (‘dags ) and ashes (thal), it is said that a permissive mind allows many activities. Like a horse whose restlessness has been repeatedly (skyor) cut by a bridle (srab), when one is not distracted by what one perceives, unsurpassed enlightenment is not far away (ring po med).

sems kyi ngo bo rtogs gyur na / / rgyu drug ‘khor ba spang bya min / / des na rtog dpyod ma byed zhog / / brtags pa yul min don ma yin / / bsam pa'i yul las sangs rgyas med / / med par bsam pas tshi re chad / /

When one has understood the essence of the mind, one should not abandon the six causes855 and samsara. Thus, rest without conducting coarse and subtle examinations. Without an object of examination (or imputed object), there is no meaning/aim. There are no buddhas in the realm of thought. One who thinks that they don't exist loses hope (tshi re chad).

nyon mongs lnga dang ye shes lnga / / gzhi rtsa ngo bo gcig pa la / / nyon mongs ma bcings ye shes grol ba med / / gcig yin gnyen pos bcos su med / / bcos med rang lugs sangs rgyas lam / / bcos med rang lugs sangs rgyas gnas / / ‘das dang ma byon da lta kun / / ma bcos zhe ‘dod bral las byung / /

The root ground of the five mental afflictions and the five primordial wisdoms is one essence. Not fettered by the mental afflictions, without being liberated by the primordial wisdoms, this is one, without modification by an antidote. Without modification, one's own way is the path of the buddhas. Without modification, one's own way is the abode of the buddhas. All that are from the present or past, or [those who] have not arrived, without modification they will arise apart from one's heart's desire.

rtog pa med par chos spyod tsam / / re ba dang bcas don la bsgrib / / bdedod bsgoms pas snyems ma chod / / re na sangs rgyas re yang bdud / / dogs na dmyal bar dogs kyang bdud / / rang la ma ‘phongs rang ni ‘khrul pa yin / / gzhan la ma sdang gzhan ni rang sems du / /

Without discursive thought it is just dharma practice. Hope together with aim obscures. One does not cut through pride by meditatively cultivating the desire for happiness. If there is hope, even the hope for buddhas, it is a negative force. If there is apprehension, even apprehension about hells, it is a negative force. As for oneself who has not cast off (ma ‘phongs) one's self, it is confusion. As for the “other” in non-aversion toward others, it is in one's own mind.

855 These six types of causes, brought about by the four conditions (rkyen bzhi) that lead to the five results (‘bras bu lnga) are: the operative cause (byed pa'i rgyu); the co-occuring cause (lhan cig ‘byung ba'i rgyu); the concomitant cause (mtshungs par ldan pa'i rgyu); the homogeneity between cause and effect (skal ba mnyam pa'i rgyu); the omnipresent cause (kun tu ‘gro ba'i rgyu); and the complete maturation cause (rnam par smin pa'i rgyu).

E MA HO / / nad pa ‘dri la gtad pas gnyis med rang sar grol / / skyel med dgra la gtad pas ‘jigs med mtha' ru bskyal / / lam khyer rkyen la byas pas mi mthun ‘gal rkyen med / / rkyen ngan srid du chod pas yul na dgra med ‘dra / / ‘dzin pa bdud yin / / rtsol ba nang yin / {139/585} dogs pa ‘dre yin / / bzhag pa gzhi yin / / cir snang grogs yin / / sangs rgyas sems can yin / / sems nyid nam mkha' yin / / lus ni ro yin gzan du bskyur / / bskyur mkhan sems yin glod la zhog / / thugs kyi snying po'i le lag ste bdun pa'o / /

How wonderful! By focusing on the smell of a sick person, one is liberated on one's own ground without duality. By focussing on an enemy without travelling, one will travel to the end without fear. By bringing conditions to the path, disagreeable adverse conditions do not exist. By cutting through the existence of bad conditions, it is like there are no enemies in the realm; they are the Negative Forces of grasping. Effort is internal. Apprehension is a spirit. Resting is the ground. Whatever appears is a friend. Buddhas are sentient beings. The mind itself is space. As for the body, it is a corpse that will be given away as food. The master of giving is the mind. Rest loosely! The section of the heart essence is seventh.

[Eighth Section]

‘di don nyams su len pa ni / / dad pa brtson ‘grus shes rab ldan / / byams dang snying rje rgyun thag ring / / zhen pa chung zhing bstan la mos / / bla ma la gus ldan pa la / / dang po ngo sprod gdams pa ni / / yang dang yang du gdab par bya / / sngon ‘gro thabs kyi rim pa dang / / dngos gzhi shes rang rang bzhin dang / / rjes zung ‘jug thabs la mkhas pa'i spyod pa'o / / de nas lag tu len pa la / / skyabs su ‘gro zhing sems bskyed la / / bla ma bsgom la gsol ba gdab / / ces so / /

As for gaining experience in the meaning of this, one [should] have faith, perseverance, and wisdom, a long continuum (rgyun thag ring) of loving-kindness and compassion, little attachment and the intention to teach, together with faith in one's lama. First, the “pointing out instructions,” which should be explained over and over again: the stages of the preliminary techniques, one's own knowledge of the main part, the practice of being skilled in the technique of unifying of self-nature and trace/imprint (rjes). Then, in making a practice, going for refuge and developing the mind, visualizing one's lama, one makes supplications. Thus [it] was taught.

de nas smra bsam brjod med ‘das / / yang na bem rig phral la bzhag / / yang na phung po gzan bskyur la / / mnyam nyid ngang du bzhag par bya / / cho ‘phrul la sogs byung ba la / / ‘jigs dang dran rtog skyes pa na / / rig pa ngar dang ldan byas la / / phat la sogs pas hur phyung la / / rjes la dran med ngang du bzhag / /

Then, going beyond speech, thought and expression, rest in the separation of matter and mind; furthermore, tossing away one's aggregates as food, one should rest [in] a state of equanimity. If fear and thoughts are generated toward occurences of manifestations and the like, one should act with intense enlightened knowledge. Energize (hur phyung) through phat and so forth; rest in the state without memory of the imprint/trace.

‘khrul rtog rang grol chos sku yin / / rjes la sgyu ma lta bu'i blos / / dge ba bsngo zhing smon lam gdab / / thun mtshams su yang gnas lugs kyi / / ngang nas snying rje chen po dang / / skyabs su ‘gro ba la sogs te / / tshogs gnyis bsags la ‘bad par bya / / gzhan yang rang la brten pa yi / / chags sdang rnam rtog skyes pa na / / ngo sprod dran byas lhod kyis glod / /

Self-liberation from mistaken thinking is the dharmakaya. A mind that is like an illusory trace, dedicating merit and planting aspirations. In between sessions, as well, from the state of actuality, having compassion and going for refuge and so forth, one should make effort in gathering the two accumulations. As a support to others as well as oneself, if thoughts of attachment and aversion are produced, remembering the introduction, relax by loosening.

rang grol bde ba chen po yin / / thun du bcad nas bsgom mi dgos / / ma yengs dran pa'i rtsi yis bzung / / ‘thas na rkyen snang sna tshogs la / / brten nas nyams la bog dbyung bya / / log na log gnon yin te {140/586} bsre / / mi ‘dod sna tshogs rtsal sbyang bya / / snyems med gding ldan re dogs med / / tshe ‘di nyid la mngon sangs rgyas / / nyams su blang ba lag khrid kyi le lag ste brgyad pa'o / / thun mong gi le lag brgyad pa zhes bya ba rdzogs so / /

Self-liberation is great bliss. It is unnecessary to divide meditative cultivation into periods. Grasped by evaluation of undistracted memory, when solid (‘thas na), having the support of various conditions and appearances, one should profit from experience. When mistaken, mix with the overcoming of mistakes. One should train in various undesirables. Without pride, with confidence (gding ldan), without hope and fear, one will manifest enlightenment in this very life. The chapter on the instructions on gaining experience is eighth. The Eight Common Supplements is complete.

Appendix Five: Thun mong ma yin pa'i le'u lag brgyad pa
{586/140} thun mong ma yin pa'i le'u lag brgyad pa bzhugs so / /

The Uncommon Eightfold Supplementary Section

bdud kyi stobs rab tu ‘joms pa la phyag ‘tshal lo / / A ma jo mo'i gdams pa thun mong ma yin pa'i le lag ‘di la brgyad de /

I prostrate to the one who completely overcomes the power of the Negative Forces. There are eight [[[sections]]] in this Instruction of the Noble Mother, the Uncommon Supplementary Section.

mtshan don gyi le lag dang gcig / gnad bstan pa'i le lag dang gnyis / dbang po dang sbyar ba'i nyams bstan pa'i le lag dang gsum / gegs sel bstan pa'i le lag dang bzhi / gol sa bstan pa'i le lag dang lgna / g.yel ba kha bsdus pa'i le lag dang drug / na tsha byung na nyams su ji ltar blang ba'i le lag dang bdun / ‘thas na bogs dbyung ba'i le lag dang brgyad do / /

[1] The section on the meaning of the name is first.

[2] The section on teaching of the key points is second.

[3] The section on experiential teaching correlated with the faculties is third.

[4] The section on teaching the dispelling obstructions is fourth.

[5] The section on teaching about places of potential error is fifth.

[6] The section on containing distractions (g.yel ba kha bsdus) is sixth.

[7] The section on accepting any kind of experience when illness occurs is seventh.

[8] The section on enhancement of practice when strong is eighth.

dang po mtshan don gyi le lag la / gcod zhes pa ci gcod zhe na / kyi zhen pa gcod pas gcod / / sems kyi rtsa ba gcod pas gcod / gzhi la phyogs cha gcod pas gcod / / lam la blang dor gcod pas gcod / / ‘bras bu re dogs gcod pas gcod / thams cad nas thams cad du rnam rtog rang sar gcod pas na gcod ces bya’o / /

[1.1] First, in the meaning of the name section, if one were to ask what is to be cut in this so-called “Chod,” [the answer would be] because one cuts clinging to the body, it is Chod; because one cuts the root of mind (sems), it is Chod; because one cuts partiality on the ground, it is Chod; because one cuts acceptance and rejection on the path, it is Chod; because one cuts hopes and fears at fruition, it is Chod. Because one cuts, on one's own ground, all discursive thinking from everything, it is known as “Chod.”

gnyis pa gnad bstan pa’i le lag la bzhi ste / gnyan thog tu gnyan dbab pa me btsa’ lta bu’i gnad dang / lha ‘dre zil gyis mnan pa nyi ma lta bu’i gnad dang / lha ‘dre la nye ring spang pa pha ma lta bu’i gnad dang / ji ltar byas kyang bar chad rtsom na ri dvags mtha’ la gtad pa lta bu’i gnad dang bzhi’o / /

[2.1] Second, the section on the teaching of the key points has four parts. The four are
[2.1.1] the key point that is like moxibustion, severely applied on top of the severe [[[cause]] of harm], and [2.1.2] the key point that is like sun will overcome the deities and demons by its brilliance, and [2.1.3] the key point on abandoning closeness or distance toward deities and demons, who are like one's father and mother, and [2.1.4] whatever happens, moreover, the key point is that when intereferences begin, it is like directing a deer to the edge.

ci phyir bskal pa'i sangs rgyas rnams / / bla ma dag la brten nas byon / zhes bshad pas / rang gi spyi bor nyi zla padma'i gdan la rtsa ba'i bla ma la brgyud pa'i bla ma rnams bstims la / bla ma de bla ma thams cad kyi ngo bor bzhugs pa /

Why is that? It is said that the buddhas of the kalpas arrive based on one's lama; thus, the lineage lamas merge into [one's] root lama, who is on a sun, moon and lotus seat on the crown of one's head. This lama is the essential form of all lamas.

grub pa thob pa'i cha byad can / g.yas da ma ru / gyon kha tvan ga bsnams pa / sku gcer bu la rus pa'i rgyun drug gsol ba / snang srid ‘di mnan na nem pa / btegs na theg pa / bar chad thams cad sel zhing dngos grub thams cad ster nus pa / gzi brjid dang ldan pa zhig bsgom /

Visualize him dressed as an accomplished being (siddha), a damaru [in his] right [hand], a khatvanga [in his] left [crook of the arm], wearing the six bone ornaments on his naked body. When trampling this apparent existence, it is suppressed; when elevating it, it is borne. He is capable of dispelling all interferences and bestowing all accomplishments (siddhis). You should cultivate contemplation on this splendid one.

de nas bla ma de la sems ma yengs par byas la / bla ma rin po che sems can thams cad kyi don du bdag la byin gyis brlab tu gsol / / nyams myong dang rtogs pa khyad par can rgyud la skye bar mdzad du gsol / bdag gi sdig sgrib dang sdug bsngal dang bar chad thams cad zhi bar mdzad du gsol byas la / rig pa khyab bdal chen po'i ngang la glod la bsdad do / /

Next, having produced [an image of] the lama in one's undistracted mind, having made requests to the precious lama—please bless me for for the aims of all sentient beings; please generate the distinctive experiences and realizations in my mental continuum; please pacify all of my negative actions, obscurations, sufferings and interferences—one remains loosely in the state of great pervasive display of enlightened knowing.

gnyis pa lha {588/142} ‘dre zil gyis mnan pa nyi ma lta bu'i gnad ni / dper na tho rangs kyi skar chen thams cad nam langs pa dang ‘di je chung la ‘gro / nyi ma shar ba dang nyi ma ‘od kyis zil gyis mnan te mi snang ba bzhin du / rnal ‘byor pas rang sems khyab bdal chen po'i ngang du bzhag pas / gdon snang srid kyi lha ‘dre thams cad chos nyid kyi zil gyis non nas ldang mi nus pa'o / /

[2.1.2.1] Second, as for the key point that is like sun will overcome the deities and demons by its brilliance: for example, all the great stars of the earliest dawn become diminished with daybreak, overcome by the brilliance of the sunrise and sunlight, it is as if there is no appearance [of the stars]. Because the yogin rests in the state of the great pervasive display of his own mind, all deities and demons of negative apparent existence are unable to emerge, having been overcome by the brilliance of dharmata.

gsum pa lha ‘dre la nye ring med pa pha ma lta bu'i gnad ni / dper na rang gi pha ma gnyis po bde bar ‘dod cing sdug bsngal bar mi ‘dod pa bzhin du lha ‘dre gnyis la nye ring mi bya ste / lha bzang po logs na mchod du med cing / ‘dre ngan pa logs na brdud du med / ‘khor ‘das thams cad logs na spang blang med par rang grol du rtogs pas / de la lhas phan btags pa med cing ‘dres gnod pa bskyal ba med de / gnyis ka sems nyid du gcig pas mnyam pa nyid yin no / / de ltar yang mdo las / chos thams cad mnyam pa nyid pas shes rab kyi pha rol tu phyin pa mnyam pa nyid do / / zhes bshad do /
/
[2.1.3.1] Third, the key point on lacking closeness or distance toward deities and demons, who are like one's father and mother: for example, just like both one's father and mother desire happiness and do not desire suffering, one should not have closeness or distance toward deities and demons, without making offerings on the side of good deities and without beating on the side of the bad demons. Because one has realized self-liberation without abandoning samsara nor accepting nirvana, in that way, there is not the imputation of benefit by the gods nor the delivery of harm by demons; through being the same in the mind itself, there is equanimity. In addition, from the Sutras it is said, “Prajnaparamita is equivalent because all things are equivalent.”

bzhi pa ji ltar byas kyang bar chad rtsom na ri dvags mtha' la gtad pa lta bu'i gnad ni / dper na ri dvags bshor ba'i rngon pa dag gis / thang lta bu la ri dvags ji ltar byas kyang mi zin pa la brag la sogs pa'i mtha' gcig la gtad nas ded pas / mtha' der tshud pas gang du yang ‘gro sa med pas zin pa bzhin / gnyan khrod du rnal ‘byor pa la gnod pa cung zad byas te / na tsha bag re byung na / de nas byol ba dang / yas stags byin pas mi phan pas / slar kho gnas pa'i sa gnyan brko / chu gnyan dkrugs / shing gnyan bcad / thab gzhob chen po btang la / de nyid du glod la bsdud pas / slar gdon de nyid ‘byer nas gnod mi nus so / /

[2.1.4] Fourth, as for whatever happens, moreover, the key point is that when intereferences begin, it is like directing a deer to the edge. For example, just like hunters hunting herbivores on the open land cannot catch a deer by herding, [if they] direct [the deer] to one edge of a rocky crag or some such, because it is put at an edge, without a route anywhere, it is caught. If a yogin in a severe region receives a small injury or a little illness occurs, then, because there is no benefit gained through trying to avoid [the harm] or through a Bon ransom offering given to gods and demons (yas stags byin), once again, he should dig in a threatening location, stir threatening water, cut down threatening trees, and burn very impure things (thab gzhob chen po btang la); because [the yogin] remains loose in that way, the negative influence, having fled, will be unable to cause harm.

gsum pa dbang po dang sbyar ba'i nyams len bstan pa'i le lag la / gang {589/143} zag dbang po rab kyis lus ro lta bu / ngag lkugs pa lta bu / sems chu rdo lta bur smra bsam brjod med du bzhag pas / cho ‘phrul rang zhi rang dag la grol nas blo bde ‘bol gyis ‘gro / / bag dro ‘ur gyis ‘gro / / nyams dga' yal gyis ‘gro bas rjes la nyams rtogs khyad par can ‘byung ba'o / /

[3.1] Third, the chapter of the teaching on practice correlated with the faculties. [The practice of] a person with the best faculties has a body like a corpse, a voice like a mute, a mind like a water stone; by resting without words, thoughts or descriptions, apparitions are liberated in self-pacification and self-purification; because the mind [blo] becomes blissful and softened, warmth becomes increased, experience becomes joyfully relaxed, and it is followed by the occurence of distinctive experience and realization.

‘bring gis gnyan sar cho ‘phrul de rnams rang gi sems kyi snang ba yin zhing / sems skye ba med pa chos sku yin pas / cho ‘phrul de dag sems kyi rtsal lam rol pa rgyan du shes pas byung yang sems kyi cho ‘phrul du byung snang yang sems kyi cho ‘phrul du snang / yin yang sems kyi cho ‘phrul yin / zhi yang sems su zhi bas / sems las tha dad pa'i don med la / sems skye med yin pas de'i ngang la glod la bzhag go /

[The practice of] a mediocre [[[person]] is to understand] the apparitions in the severe places
as appearances of his own mind; because the unproduced mind is the dharmakaya, these apparitions occur through knowledge (shes pa) as the path of mental creativity (sems kyi rtsal lam) [and] ornamental play (rol pa rgyan); moreover, they are apparent occurences as mental apparations; in addition, they appear as mental apparitions, they are these as well as mental apparitions. [They are] pacified, moreover, through mental pacification. Lacking meaning distinct from the mind, because the mind is birthless, one rests loosely in its state.

dbang po tha mas lus sems phral la lus blos lings kyis btang la / rig pa rten med rjen par nyams su blangs pas / cho ‘phrul zhi nas shes pa bde sangs pa'am / nyams dga' yal gyis ‘od zhed rjes la nyams rtogs ‘phel bar ‘gyur ro / /

By those with the least faculties, when separating the body and mind, released through the surrender of the body. Through gaining the naked experience of enlightened knowing without support, having pacified the apparitions, there is the experiential knowledge of purified bliss (shes pa bde sangs pa), or by the experience of joyfully relaxing, there is the increase of experiential realization as a trace of brilliance (‘od zhed rjes).

de ltar dbang por rab ‘bring tha ma gsum gyi nyams len bskyangs pas / mi ma yin gyis stong grogs la sogs byung yang dga' ba'i blo mi skye / dga' brod kyi bdudjug pa la tshegs med pa yin / lar dben pa bsten nam / chogs pa skyod dam / grong yul du sdod dam / mi gseb tu ‘gro ba la sogs pa gang la yang tshul ‘chos dang khe rnga ma la sogs bdud ‘jug pa'i rgyu yin pas mi bya'o / /

In that way, because the experiential practice of the three—highest, mediocre and lowest faculties—have been nurtured, supported and so forth by means of non-humans, a happy mind has not been produced; in the engagement of the Joyful Negative Forces, hardship is not experienced. Generally, alone or accompanied, walking around (chogs pa) or drifting (skyod), residing in an urban area, proceeding in a crowd (mi gseb), whatever the case, one should not behave with hypocrisy (tshul ‘chos), for profit (khe rnga ma) and so forth, because it is a cause of engagement with Negative Forces.

stong nyid snying rje bla ma'i mos gus gsum nam du'ang mi ‘bral bar bya / grong yul la sogs par yun ring na nyams yal ‘gro bas / grong yul du yun ring par mi bsdad / ro snyoms ldom bu yang yun ring du mi bya / lto phyirchor / tshogs pa'ang {590/144} yun ring du mi bskyang /

One should not be separate during any of the three times from emptiness, compassion and the lama's devotion. Because there will be a vanishing of experience [if one spends] a long time in an urban area and the like, one should not live for a long time in an urban area; also do not have alms of equal taste (ro snyoms ldom bu) for a long time. Because foods spoil (‘chor), the accumulations, moreover, are not preserved for a long time.

tshig dang long gtam dang yengs ma lam la yan nas ‘gro bas rtag tu dben pa ri khrod du nyams bskyang ngo / ri khrod du sdod pa'i dus su ‘ang / ri dvags kyi thed la sogs pa la'ang gdung sems dang rngams sems mi bya / de kun mi ma yin gyis byed pa yin te / byams dang snying rje la tshod len byed pa yin /

Having roamed on a broad meandering path (yengs ma lam) with words and chatter (long gtam), the wanderer preserves experience in the mountains completely alone. At the time of remaining in the mountains, moreover, one should have longing (gdung sems) and intense craving (rngams) toward the carcasses of herbivores, and so forth. All of these are actions of non-humans; loving-kindness and compassion are the appropriate actions (tshod len byed pa).

yul pa'i dad zas la'ang gdung ba'i sems mi bskyed / byung yang tshogs ‘khor dang bla ma'i phyogs su ma lus par gtong / dben pa brten ‘dod pas kyang / dang por gnas der phyin pa dang / dang po nas spro zhing dga' bar byung nas / ‘dris shing dang mi spro bar song na / bar chad ‘ong bas gzhan du ‘pho / dang po nas ‘jigs shing nyam nga bar byung nas / bsdad cing dang spror song na dge sbyor ‘phel ba'i gnas yin no / /

Toward the objects of the deceased, moreover, do not generate a mind of longing; also, pass one's elements without remainder toward the feast gathering and the lama. Because of desiring the support of solitude, moreover, at the beginning, having gone to that place, and from the beginning, delight and joy having occurred, if one becomes familiar (‘dris shing) and not delighted (mi spro) because interferences come, transfer to another place. From the beginning, from the occurence of fear and intimidation, when remaining and delight comes, it is a place for the development of spiritual practice.

de lta bu'i gnas dben par mi ma yin gyis nyams tshad byung na'ang byams pa dang snying rje bsgoms pas zhi nas ‘gro ba yin / des ma zhi na phung po gzan du bskyur bas zhi pa yin / ‘jam por gcod pa las drag rtsub bya ba ma yin no / / snying rje dang byams pa byang chub kyi sems kyis bdag gzhan thams cad thar pa'i lam la ‘god par bya'o / /

In a solitary place such as that, if the experiencing of testing (nyams tshad) by non¬humans happens, moreover, through the meditative cultivation of loving kindness and compassion, they will become pacified. If [the non-humans] are not pacified by this activity, they will be pacified by throwing away one's body-mind aggregates as food. The activities of a gentle Chod practitioner are not abusive, forceful actions. Compassion, loving-kindness, and the spirit of enlightenment should be brought onto the path of freedom for oneself and all others.

bzhi pa gegs sel bstan pa'i le lag la / ‘go ba'i nad dang lhog pa'am / mdze po dang / dme po dang / nyams bag can la sogs pa rnams la bcad pas snyems zhugs pa'am / sngar gyi nyams shor nas sngar mi gtsang ba la snyad btags nas shes pa bying rmugs sam / lus skrangs pa dang nad ‘gos pa la sogs pa byung na / nyams len gyi gegs yin pas / sngar bstan pa'i gnyen po dang ldan pas gang gis len pa de ka dang spyod lam bsres pas myur du zhi nas ‘gro ba'o / /

[4.1] Fourth, the teaching on clearing away obstructions chapter. Having defilements such as infectious illnesses and cancers, or leprosy, spots, or becoming prideful because of cutting through [these], previous experiences having been lost, or one's awareness becomes depressed and dull because of false accusations of former impurity, or if there are occurences of bodily swellings and infections and so forth—because these are obstructions to one's practice, one should pacify them quickly by means of the previously explained antidotes, bringing whatever is appropriate to the situation, and mixing with one's activity.

mi gtsang ba la sogs pa byung na / khrus kyi dod por ro bag dang mdze can la sogs dang kha bsres la thog brdzis bya / phyogs {591/145} ngan dang gza' skar ngan pa la sogs pa la don ched kyis phyin la thog brdzis bya / ye nas skye med yin pa bya rtsol dang bral snyam du bsam te dbyings rig pa ‘dres par bsres /

If uncleanliness and so forth occur, as a substitute for bathing, having mixed directly (kha bsres) with contaminated corpses and persons with leprosy, one should trample on top of it (thog brdzis). Having deliberately gone (don ched kyis) in bad directions with bad planets and stars (at bad astrological times), one should trample on top of it. Thinking the effortless thought of what is primordially birthless, merge expanse and enlightened knowing.

dbyings dang rig pa ma bsres par khyad du gsod na lta ba'i gegs yin pas / chos spyod yan lag bdun pa la sogs pa sngon du ‘gro bas yang dang yang du dbyings dang rig pa bsre zhing rkyen thog tu rtsal sbyang ngo / /

Because there are interferences to the view when there is disrespect toward the unmixed expanse and enlightened knowing, through an introduction to Dharma practices such as the seven limb offering and so forth, and again and again merging enlightened knowing and expanse, one cultivates energy on top of the circumstances.

yang ‘dre gcod lta bu la bcad sla bar chod pa dang / de nyid kyis go chod par byas na rtsal phyogs med du mi ‘byong ste / de nyid spyod pa'i gegs yin pas / de la brten nas rtog pa cher skye zhing bcad dka' ba de dag la brten la / yang dang yang du rtsal sbyang zhing bogs dbyung ngo / /

Furthermore, the demons that are easily cut according to the Chod perspective on demons, when one has acted effectively by that very [method], one should not train impartially, because that itself is an obstruction of practice. From a foundation in that [practice], generating greater understanding, and on the basis of these difficult hindrances, again and again cultivating the energy, one will extract benefit.

de yang lan cig ngo ‘phrod tsam gyis sangs rgyas ‘di ka yin / thob bya ‘di ka yin snyam na / ‘bras bu'i gegs yin pas / chos nyid ngang nas re dogs med pa'i blo yis phrin las phun sum tshogs pa'i rkyen theg pa chen po'i smon lam rgya chen po gdab bo / /

In addition, because it is an obstruction of the result when one thinks, through a mere single introduction, “this is exactly buddahood, this is exactly the object of attainment”; from the state of dharmata, a mind (blo) without hopes and fears sows the conditions of perfectly complete enlightened activity, the extensive aspirations of the Great Vehicle.

lnga pa gol sa bstan pa'i le lag la gsum ste / gcod mo sman du shor ba dang / gcoddod yon du shor ba dang / gcod drag sngags su shor ba'o / /

[5.1] Fifth, the teaching on places of potential error is threefold. [5.1.1] Chod that deviates into divination medicine. [5.1.2] Chod that deviates into attributes of the desire realm. [5.1.3] Chod that deviates into wrathful mantras.

gcod mo sman du shor ba ni / gnyan khrod ‘grim zhing nyams len bskyangs pas / rig pa dvangs snyigs phyed pas gsal snang cung zad skyes pas / ‘dre gnod mi gnod dang / nad lta bu la phan mi phan shar te gzhan la bzlas pas / thams cad kyis tshor nas yang dang yang du ‘drir ‘ong ba de ni gcod mo sman du shor ba'o / /

[5.1.1.1] As for Chod that deviates into divination medicine. Because of roaming in severe regions and nurturing practice, because enlightened knowing produces a little apparent clarity through distinguishing the impure from the pure, by repeating to others the apparent benefits and non-benefits regarding what appears as illness, harmful and non-harmful spirits, all those who have such feelings will again and again come with questions: this is Chod that deviates into divination medicine.

gcoddod yon du shor ba ni / dga' brod dam / g.yeng ba'am / bsod nams sna tshogs byung bas / gnyan khrod la sogs phan tshun du ‘pho mi srid par zang zin dang g.yog ‘khor dang snyan grags la sems yengs nas / rang gi nyams myong shor te ‘dod yon rang gar spyod pa ni gcoddod yon du shor ba zhes bya'o / /

[5.1.2.1] As for Chod that deviates into attributes of the desire realm, through a variety of occurrences, of joyfulness, or distraction, or merit, severe regions and so forth, having a mind
distracted by mutual exchange, reciprocity in human existence, a retinue, and fame and reknown, is one's own experience of deviating, and this ordinary practice of desired qualities should be known as “Chod that deviates into attributes of the desire realm.”

gcod drag {592/146} sngags su shor ba ni / nyams myong bskyangs pas chos nyid bden pa'i byin rlabs kyis nad gdon gyis zin pa'i sar phyin nas byin rlabs byas pas / sangs song ba thams cad kyis bos shing grong kha ‘grim pas nyams rtogs ‘grib pas byin rlabs shor te / drag sngags kyis ‘dre nad ‘dul dgos pa ‘ong bas / de ni gcod drag sngags su shor ba zhes bya ba yin no / /

[5.1.3.1] As for Chod that deviates into wrathful mantras, if one who has received the blessings of the truth of Thusness through nurturing his experience, having gone to a place where [others] are grasped by illness and bad forces and making blessings, having purified [them], he is called by everyone [and] due to traveling to villages, his realizations become diminished and his blessings are lost. Because it becomes necessary [for the Chod practitioner] to subdue bad forces and illness by wrathful mantras, it is known as Chod that deviates into wrathful mantras.

drug pa gyel ba kha bsdu ba'i le lag la gsum ste / nyams ltengs pa spang pa dang / ‘thor ba sdud pa dang / grim pa glod pa dang gsum mo /
[6.1] Sixth, the chapter on containing the distractions (g.yel ba kha bsdu ba) has three parts. The three are: [6.1.1] abandoning stagnant experiences, [6.1.2] gathering the fragments, and [6.1.3] loosening what is tight.

ltengs pa spang ba ni / gnyan khrod la sogs par phyin pa'i dus su cho ‘phrul dang drod rtags gang yang med na / rang gi nyams len gyi stobs chung bas gdon ma slongs te gcod ltengs yin pas / de slong ba'i thabs la ting nge ‘dzin gyis mtha' gtang bya /

[6.1.1.1] As for abandoning stagnancy, when one has arrived at a severe region or similar area, if there are not any supernatural manifestations875 or signs of warmth, the negative influences are not excited because one's own practice has little strength. Because one's Chod practice is stagnant, one should abandon extremes (mtha' gtang bya) through meditative concentration as a method for manifesting [the negative influences].

des ma slong na gcer bur bud la / mi lpags kyi g-yang gzhi go na / mi rkang gi gling bu ‘bud / da ma ru dkrol zhing / rgya dkar nag balpo la sogs pa'i lha ‘dre'i ming nas thon tshad bos la / ngas gcod byed pa yin pas thams cad ‘dir ‘dus shig pas la / sngon du dkar gtor cig byin /

When [they are] not excited by that, then one should strip naked except for wearing her human skin, blow a human thighbone trumpet, play a damaru, call out the full yield of names of deities and demons, including the Indian, Chinese and Nepali ones; then exclaim “all gather here because I am doing Chod!” and offer a preliminary white torma.

de nas dmar gtor byin te / rang gi lus sems phral la lus sha khyer khrag khyer du byin pas bsod nams kyi tshogs rdzogs / sems nam mkha'i tshul du rten med du bzhag pas ye shes tshogs rdzogs / lan cig cho ‘phrul zing zing pa gcig byung na'ang gnas lugs kyi ngang la snyems thag rbad kyis chod pas nyams rtogs lhag par ‘char bar ‘gyur ro / /

Then offer a red torma. Complete the collection of merit by giving the body's flesh that was brought and blood that was brought when one's body and mind were separated. Complete the collection of wisdom by resting the mind in the unsupported manner of space. At the same time when a chaotic (zing zing pa) apparition arises once, moreover, experiential realization through completely cutting (rbad kyis chod pa) pride in a state of actuality (gnas lugs) will especially arise.

thor ba bsdu ba ni / blo rtse gnyis su mi btang / (kyi) shes pa kha ‘tshams su mi gzhug / shes pa yab yob tu mi btang bas / shes pa bag pheb par byas la / shes pa bdal la bzhag {593/147} go / /

[6.1.2.1] As for gathering the fragments, one's attention should not be split. Your consciousness should not engage in insults. Your consciousness should not wander hither and thither (yab yob). Your consciousness should become relaxed. Your consciousness should rest expansively.

bsgrim pa glod pa ni / sgom sgom po dang ‘doddod por ma song bar shes pa lhod kyis glod nas yengs thabs su ‘jog go / /

[6.1.3.1] As for loosening what is [too] tight: there should not be [the dualistic perception of] meditative cultivation and a meditative cultivator, a desirable object and a desirer, in your consciousness; through relaxing by loosening (lhod kyis glod), you should rest in the method of wandering.

bdun pa na tsha byung na ji ltar nyams su blangs pa'i le lag la bzhi ste / gnyan khrod ‘grim la bcad pa dang / ‘byung bzhi cha snyoms pa dang / nad thog tu nad dbab pa dang / las kyi mtha' bstan pa'o / /

[7.1] Seventh, the chapter on experientially accepting whatever illness occurs is fourfold.

[7.1.1] Cutting with regard to wandering in severe places. [7.1.2] Equilibrating the parts of the four elements. [7.1.3] Putting illness on top of illness.
 
[7.1.4] Explaining ultimate action.

gnyan khrod ‘grim la bcad pa ni / rang la na tsha byung na thabs gzhan mi btsal bar gnyan khrod gcig tu phyin la / lus ‘di la zhen pa'i rtog pa bcad la / gdon de la lings kyis byin la ‘di skad bya /

[7.1.1.1] As for cutting with regard to wandering in severe places, if illness arises in oneself, one goes alone to severe places without the necessity of other methods; cutting the thought of clinging to this body, one should say this when giving [it] completely [lings kyis] to the negative influences:

khyod dang bdag gnyis smon lam gcig pas da lta ‘brel ba yin / de bas kyang bdag gi lus ‘di khyod la ‘bul gyis / khyod ‘dir sdod cig / nga la snyan brgyud zab mo yod pas rang cag gnyis ka'i sdig pa sbyong ba'i don du yang dag pa'i don bsgom gyi byas la / lus sems phral gnas lugs don la blo lhod kyis bzhag pas nad gang yin pa rang zhir ‘gro'o / /

“You and I both are now interconnected through a single aspiration [the aspiration to attain happiness and avoid suffering]. Therefore, moreover, by offering this body of mine to you [the negative forces], you remain here! Because the profound aural lineage [was transmitted to me], I will meditatively cultivate the correct meaning in the aim of purifying the faults of us both.” Separating body and mind, no matter what the illness is, it becomes self-pacified through resting by means of mentally relaxing in the meaning of actuality.

nad pa gso na / de'i lus ri rab tsam du bsams la / yu'u cag gsum gnas skabs kyi smon lam gcig yin pas / khyod gzhan ma ‘gro bar ‘dir sdod cig / ‘o cag gsum gyi sdig sgrib sbyang bar bya ba'i phyir ngas yang dag pa'i don bsgom gyi byas nas / nad pa'i lus kho la ltos med du byin la gnas lugs kyi ngang la lhan gyis bzhag go / /

When healing an ill person, think of the body of that person as the size of Mount Meru. Because there is a single aspiration of the circumstances for us three [the negative force, the ill person and the practitioner], you remain here without going elsewhere! On account of the purification activities of the degradations and obscurations of us three, my having meditatively cultivated the correct meaning, having given the body of the ill person without concern to that one, I rest in stillness in the state of actuality.

yang gang nad sar stong nyid kyi ngang nas byab byab bya zhing / bden pa'i tshig brjod / rang gi rig pa yang stong pa / nad dang gdon yang stong pa / nad pa'i lus dang sems yang stong pa / stong pa la stong pas glags mi rnyed pas stong sangs sangs song bar bsams la / gnas lugs kyi steng du lhan gyis bzhag go / /

In addition, wherever the illness is, from an experiential state of emptiness, one should cleanse [the area] while reciting words of truth. One's own mind is also empty. Illness and negative influences are also empty. The body and mind of the ill person are empty. Due to the emptiness of emptiness, one cannot be harmed; one cannot be harmed because of the emptiness of emptiness, purified by emptiness, with the thought that [the illness] has been purified, one rests through stillness on top of actuality.

‘byung bzhi cha mnyam pa ni / spyir rnal ‘byor pa la na tsha ci yod kyang nyams len gyi steng {594/148} du bzhag nas lus la lus su mi bzung bar gang dgar bzhag pas grol nas ‘gro ba yin pa la / de ltar byas kyang drag tu mi ‘dod na / / lus ‘di yangbyung ba bzhi las grub pa yin la nad kyang ‘byung ba bzhis bskyed pa yin kyang / lus phyin na / phyi'i ‘byung ba chen po bzhi nang gi ‘byung ba chen po bzhi la bstims la / gang na ba de ‘og tu bcug la lus khang stong ltar du khres kyis bskyur la / sems nam mkha'i ngang du rten med du khres se bzhag go / /

[7.1.1.2] On equalizing the parts of the four elements. In general, whatever illness (na tsha) is in the yogin, in addition, having rested on top of practice, having been liberated through resting in whatever isolated place (gang dgar), not having grasped the body as body (lus la lus), [the illness] will leave the body. Done in that way, moreover, when one does not have intense desires [for one's own body], [one understands] this body is also established from the four elements; illness as well is produced by the four elements and subsequently in the body; the four great external elements will merge with the four great internal elements. Whatever type of sickness the body is oppressed by, forsake the burden like an empty house; the mind (sems) rests its burden in the homeless state of space (nam mkha'i ngang du rten med).

lus kyi nang du na na / nang gi lus ‘byung ba bzhi po ‘di phyi'i ‘byung ba bzhi la phar bstims la / sems na bun yal ba ltar yal du bcug ste / glod pas zhi nas ‘gro ba yin no / /

When there is illness within the body, the four elements of the internal body dissolve outward into the four external elements, the mind (sems) dissolves like the dissipation of fog; because of loosening, one becomes peaceful.

yang na phyi'i ‘byung ba bzhi nang gi ‘byung ba bzhi la bstim / nang gi ‘byung ba bzhi gsang ba byang chub sems la bstims la / sems skye med stong pa'i ngang la khres se bzhag go / /

In addition, external elements dissolve into the four internal elements. The four internal elements dissolve into the secret spirit of enlightenment (bodhicitta); the mind rests easily in the state of unproduced emptiness.

nad thog tu nad dbab pa la / nad tshad par ‘dug na / tshad pa me nang du zhi bar bya ba dang / nad grang bar ‘dug na skom thag chu nang du bcad pa'o / /
[7.1.3.1]
Putting illness on top of illness. If there is fever (nad tshad pa), the fever should be pacified through one's inner fire; if there are chills (nad grang ba), the thirst should be ameliorated by internal fluids.

de la nad tshad par ‘dug na / tshad pa la gang gnod pa'i zas dang spyod lam bsten la / da bdag shi na re dga' / da lta nyid du ‘chi ba don dam pa'i bden pa / shes rab kyi pha rol tu phyin pa'i ngang du sangs rgyas yod pas / de ngos bzung dgos snyam du bsam zhing / tshe ‘di la ma chags par / phut byas la bem rig shag gis phral la blo re dogs med par lhod kyis glod la / blo rgya bskyed la / rig pa khyab bdal chen po'i ngang du yid la mi byed par bzhag go / /

Then, if there is fever, rely on whatever food and behavior undermines (gnod pa) the fever. Thinking, “If I die now, how wonderful! Death right now is the ultimate truth.” Because there is enlightenment in the state of transcendent wisdom, it is necessary to identify it, without any attachment to this life. With regard to doing “phat,” matter is completely separated from mind (rig); the mind (sems) relaxes by loosening without hopes and fears. The mind (blo) is expanded. The mind rests inactively in the state of great pervasive display of enlightened knowing.

A ma rtsir bzhag / nam kyang med du bzhag / gar song gar legs tu bzhag go / /

Rest in the essence of the mother. Rest without even temporality (nam). Rest well in such a place where things go when they vanish (gar song gar).

de ltar bzhag pas naddzin dang nam bral tshe sos nas ‘ong / sos kyang dga' ba'i sems med par gtad med du bzhag go /

Through resting in that way, separated from holding on to illness and temporality (nam), there will be the revival of one's lifespan. Once should rest without a reference point, without thought of revival or happiness.

grang ba'i nad de la gang {595/149} gnod pa'i zas dang spyod lam byas la / lhod kyis glod la ‘dzin med kyi ngang du phat byas la nyal bsdad do / / de Itar snyems dang phral nas ‘jog pa las bsgom du ci yang med do / /

Whatever food and behavior undermines an illness with chills, relaxing by loosening, having done “phat” in the state without grasping, one lays down. In this way, rest separated from pride, without any meditative cultivation whatsoever.

mi bsgom pa de ka bsgom pa yin / des shi yang legs te chos dbyings su grol ba yin / ma shi na yang gal med do / / rang rig pa'i ye shesgag pa med pas so / /
That very non-meditative cultivation is the meditative cultivation. Then, even death is good, it is liberation in Dharmadhatu. Even if there is no death, it is not important. It is the primordial wisdom of one's own enlightened knowing because there is no obstruction.

don go sems la ‘chi rgyu mi ‘dug pas gar song gar legs su ‘jog pa yin / gzhan yang shes pa mi dga' ‘am / ‘gro ‘dod / ngu ‘dod / tshig pa za ba sogs byung na / shes pa rang rgyud par mi btang par / mkhan po rtsad bcad cing rtsa bral ngos zin par byas la glod la bzhag go / /

The understood meaning is that, because there is no cause of death in the mind (sems la ‘chi rgyu mi ‘dug), it is well-placed in such a location where things vanish. Otherwise, if one's consciousness is unhappy, wishing to migrate, wishing to cry, or irritated, or such, one's consciousness is not released in one's own continuum; a master, having investigated and identified a separation from the cause (rtsa bral), rests loosely.

las kyi mtha' bstan pa la / gzhan la byin rlabs la sogs byed na / kun rdzob kyi bden pa la mi ‘gegs pas / sems can sdug bsngal gyi nad pa rnams la byams pa dang snying rje bsgom / /

7.1.4.1] With regard to the explanation of ultimate action. When making blessings for others, and so forth, because there is no obstruction of conventional truth, meditatively cultivate loving kindness and compassion toward the sentient beings with the illness of suffering.

skyabs ‘gro dang byang chub tu sems bskyed / brgyud pa'i bla ma la gsol ba gdab / yi dam la bden pa bdar / nad gdon thams cad zhi bar byin gyis brlab /
Going for refuge and generating the spirit of enlightenment, make supplications to the lineage lamas, confess the truth to one's personal deity, peacefully bless all influences of illness and negativity.

don dam par na bdag dang nad pa dang yi dam gsum chos nyid stong pa'i dbyings su ngo bo gcig tu krug gis bsres la lhod kyis glod nas mi gyo bar ‘jog pa yin /
Then in the ultimate (truth), the three—self, the ill person and one's personal deity—are mixed into a single identity in the empty expanse of dharmata; having relaxed by loosening, one rests without distraction.

de tsam sngon la bsgoms ma snyam / shes pa sdug thum ma byed / dmigs pa phyogs gcig tu ma gtad / dmigs med bsam bral gyi ngang la bsran bskyed / phan du re ba ngang ma thung / sos kyang rloms sems ma byed / nyams dang byin rlabs yengs su chug /

To that extent, one does not think about previous meditative cultivation. Consciousness (shes pa) does not make an unpleasant package (sdug thum ma byed). Perception does not focus on a single side. The lack of an object generates endurance in the state of separation from thought. The state of beneficial hope is not decreased. The revivication, moreover, does not create conceit. Completely engage in gaining experiences and blessings.

de ni chos nyid don dam pa'i bden pa yin pas nang thams cad sgron me btegs pas mun pa sangs pa bzhin rang dengs su ‘gro ba yin / sdud pa las / bden pa'i byin rlabs gyis me yi phung po zhi / zhes so / /

As for that, dharmata is the ultimate truth; everything internal (nang thams cad) becomes self-surpassed like enlightening gloom by raising (btegs pa) a light. It is stated in the Ratnagunasamcayagatha, “By the blessing of truth, the aggregate of fire is pacified.”

sri'u gso na / gnyan sar khyer la sha krag gnod {596/150} byed la lings kyis phyin la / sems stong pa nyid du byin gyis brlab po /

When healing the small infant spirits (sri'u ), carry [the infant] to a severe place; going completely beyond the harm of flesh and blood, the mind will be blessed in emptiness.

na na ting nge ‘dzin gyi mtha' gtad bya / gos tshul bkrus la brag shing la sogs pa la gtor / bu chung gi ri lam bsreg la dud pa btang la me de la bu chung bsro / mdze klad byug / mdze can gyi kha ‘phro blud snam phyin lta bu la mdze can gyi drod la phab nas bkon pas ‘tsho nges so / /

If [the infant is still] ill, one should have extremely focused concentration. Having washed the [infant's] clothes, sprinkle (gtor) [the water] on boulders and trees, and so forth. Releasing the smoke from burning [a fire] on a mountain path [near] the small child, dry the small child in the [warmth] of the fire. Anoint [the child] with the brains of one who has died from leprosy, [with the child] drinking the remainder from the leper's mouth (mdze can gyi kha ‘phro blud); subsequently, the woolen clothes, carrying the warmth of the leper, through dressing [the child] in the woolen clothes that carry the warmth of the leper will certainly be nurturing.

gnyan sar khyer ba ma grub na / gnyan sa'i shing dang rde'u la sogs btags pas ‘grub bo / /

If carrying to a severe place cannot be accomplished, [treatment] can be accomplished through the markers—the trees, pebbles, and so forth—of a severe place.

char pa ‘bebs na / klu yod nges pa'i chu mig tu / ba su ki dang / dkar gsum mngar gsum gyi gtor ma byin la char pa bslang go / / des ma phebs na / mdze khrag / mdze klad / dor rta la sogs pa bsregs nas chu mig tu blugs pas phebs par ‘gyur ro / /

When making rain fall, through offering a torma of BA SU KI, three white substances and three sweet substances at a spring where there are definitely naga, the rain will begin (bslang). If it does not come by that [method], having burned the blood of one with leprosy, the brains of one with leprosy, underwear (dor rta), and so forth, by pouring [this] into the spring, [[[rain]]] will come.

bstan pa ‘jigs pa’i dgra byung na / de’i dri ma ming rus bris la glad rur bcug nas gnyan sar bras la sba / gzu dpang gsol zhing las ‘di gyis shig bya’o / /

When fearful enemies arise, it is taught that the given and family names of the contaminated one should be written (ming rus) down, inserted into the head (of the leper), and concealed in a lump (bras) in a severe place, requesting a witness. One should do this deed!

ser ba ‘bebs na / dug khrag sna tshogs yugs sa’i dor rtar btum la gnyan sar sbas nas / ting nge ‘dzin gyis mtha’ gtang drag po byas pas ‘ongs nges so / sar srung byed kyang stong pa’i ngang la dmigs la bya’o / /

To make hail fall, having wrapped (btum) various poisons and blood in the underwear (dor rta) of a widow (yugs sa) and concealed them in a severe place, by strongly abandoning extremes through mental concentration, [hail] will definitely arrive. Even when guarding a place, one should visualize in the state of emptiness.

brgyad pa ‘thas na bogs dbyung ba’i le lag la / rtsol ba drag tu byas kyang nyams la yar skyed med na ‘thas pa yin pas bogs dbyung ba la gsum ste / sems can la snying rje bsgom la bogs byung ba dang / bla ma la mos gus bsgom la bogs dbyung ba dang / rkyen drag po la thog ‘gel byas la bogs dbyung ba’o / /

[8.1] Eighth, the chapter on the extraction of profit when reified (‘thas). Even though vigorous effort one has made, when the experience is unproductive at the beginning because [things have become reified], there are three ways for the extraction of profit. [8.1.1] Extraction of profit from meditatively cultivating compassion toward sentient beings. [8.1.2] Extraction of profit from meditatively cultivating longing and respect toward the lama. [8.1.3] Extraction of profit from getting on top of forceful conditions.

yod na sngon du mkha' ‘gro dang chos skyong rnams la gtor tshogs btang la / de nas ‘di bzhin bsam par bya / spyir khams gsum ‘khor ba'i sems can snying re rje / khad par du ‘ang da ltar bdag la gnod par byed pa'i dgra ‘dre ‘di rnams snying re rje /

[8.1.1.1] If that is the case, give torma offerings to dakini and dharmapala (dharma protectors) as before; then, one should meditatively cultivate in this way. In general, [cultivate] compassion toward sentient beings of the three realms of samsara. In particular, moreover, [cultivate] compassion toward these enemies and spirits who cause harm to oneself at this time.

sems can ‘di rnams kyis bdag gi pha dang ma lan grangs dpag tu med pa zhig byas shing phan med {597/151} po btags gnod pa mang po bsal zhing / rang gi srog bskyed / bu tsha la gces par byas shing bskyangs pa yin pas / shin tu drin che bar ‘dug Ang snyam du yang yang bsam /

These sentient beings have been my father and mother unfathomable times; having dispelled many harmful signs of the unbeneficial ones, they have given me life. Because they have treasured and cherished sons and grandsons, one thinks again and again thoughts of great kindness.

bdag gi pha ma drin can ‘di rnams bde bar ‘dod kyang bde ba ma myong gi steng du sdug bsngal ‘ba' shig mi ‘dod bzhin du dbang med par myong ba ‘di rnams snying re rje na snyam du bsam / de yang dang po sdug bsngal dngos la gnas pa la bsgom / de bas sdug bsngal gyi rgyu tshabs900 chen po spyod pa rnams mchi ma ko thul byung du bsgom /

These kind fathers and mothers of mine desire happiness; on top of not experiencing happiness, while having only undesired suffering, they experience powerlessness. Think the thought “I feel compassion for them!” Furthermore, first meditate on their endurance of real suffering. Then, meditate on their behaviors as the very intense (tshabs) causes of suffering until spontaneous tears arise (mchi ma ko thul byung).

de yang sdug bsngal ba rnams bsam zhing phreng bab grangs la / snying re rje na zhes pa la sogs pa brgya rtsa brgyad la sogs pa bsgom / de ltar ngal gso zhing thun bzhir bsgoms pas / mjug tu snying rje rang babs su skye ba ‘byung la / de skyes pa de'i dbang gis sdig sgrib thams cad dag nas dge sbyor gyi bogs rang bzhin gyis ‘byung bas / gnas lugs stong pa nyid rgyud la skye / de rgyud la skyes tsa na bsgom mi dgos par rang shugs kyis sems can la snying rje skye ba'o / /

As well, thinking of these sufferings, counting down on a mala, saying “I feel compassion for them!” and the like, meditatively cultivate 108 times or more. By resting like that and meditatively cultivating four times a day, lastly, the development of compassion occurs as one's own disposition (rang babs). Having purified all one's negative actions and obscurations through the power of that development, the enhancement (bogs) of virtuous practice occurring through one's own nature, the actuality of emptiness develops in one's own mental continuum. When it is produced in that mental continuum, meditative cultivation is unnecessary; compassion toward sentient beings is developed through one's own nature.

gnyis pa bla ma'i mos gus bsgom pas bogs dbyung ba ni / lam la ‘bad rtsol drag tu byas kyang blo la yar skyed med na bla ma'i byin rlabs ma zhugs pas lan la / byin rlabs mi ‘jug pa de cis lan na / gsol ba btab kyang mos gus drag po ma skyes pas lan /

[8.1.2.1] Second, as for the extraction of profit from meditatively cultivating longing and respect toward the lama. Having made great effort on the path, yet if there is not further development in the mind, then the response is because the blessings of the lama were not engaged. When there is a response because of such non-engagement of the blessings, the response is due to one not forcefully generating supplication as well as longing and respect.

de la sdug btsir gyis bsgom kyang mi phan pas / chos kyi bya ba gzhan thams cad lings kyis bzhag la / nyin mtshan thun bzhir bcad la / gdams pa dang byin rlabs kyis rang la phan gdags pa'i rtsa ba'i bla ma bka' drin can gang yin pa de la sangs rgyas kyi ‘du shes pa skyed la /

In this regard, because ascetic meditation (sdug btsir gyis bsgom) is also unbeneficial, having rested by abandoning all other dharma activities, having divided day and night into four periods, toward such a designated root lama who possesses loving-kindness and gives assistance to one through advice and blessings, one will generate recognition of a buddha.

bla ma'i rnal ‘byor dang ldan pas gsol ba drag po yang nas yang du btab pas / mos gus nam chud pa dang byin rlabs zhugs te / nyams rtogs gong nas gong du ‘phel bar ‘gyur ba yin pas /

By repeatedly employing forceful supplication in connection with lama yoga, one is infused with blessings and engaged in (nam chud pa) devotion, because there is a greater and greater increase in experiential realization.

rang {598/152} stan bde ba la spyod lam bde bar bsdad la / sngon la byams pa dang snying rje byang chub kyi sems brtan par bsgoms la / de nas rang tha mal du yod pa'i spyi bo'i steng du nyi zla padma'i gdan la gdams pa dang byin rlabs kyis rang la phan thogs pa'i rtsa ba'i bla ma bka' drin can gang yin pa de shin tu gsal bar bsgom la / gdung sems dung ba gcig bskyed de /

One should sit on a comfortable seat, resting comfortably. As before, steadfastly meditate with loving-kindness, compassion and the spirit of enlightenment. Then, very clearly visualize that there is that root lama who possesses great kindness and provides benefit to oneself through advice and blessings [sitting on] a seat of a sun, moon and lotus on top of the crown of the head of one's ordinary being. Mentally anguished, generate a singular yearning.

de nas bla ma'i thugs ka nas ‘od zer dpag tu med pa phyogs bcur ‘phros pas / phyogs bcu dus gsum rnams na bzhugs pa'i rtsa ba dang brgyud pa'i bla ma rnams dang yi dam dkyil ‘khor gyi lha tshogs mkha' ‘gro ma dang bcas pa rnams dang / sangs rgyas dang byang chub sems dpa' thams cad ‘od kyi rnam par byon nas bla ma dang gnyis su med par thim pas / ‘od dang gzi brjid dang bcas te mngon sum bzhin bkra lam me bzhugs par bsam /

Then, unfathomable light rays from the heart center of the lama having radiated in ten directions. The root and lineage teachers, yidam, assembly of deities of the mandala together with the dakinis, buddhas, and bodhisattvas abiding in the ten directions and three times, all having descended (rnam par byon) as light, dissolve non-dualistically with the lama. The light has such resplendence (gzi brjid), contemplate the vividly clear and brilliant form as if it is directly perceived.

chos skyong ba'i srung ma thams cad bar snang dang sa gzhi thams cad khengs te bar chad thams cad sel bar bsams la / mos gus drag po dang bcas te yid kyis phyag ‘tshal zhing / re sa gzhan na med snyam du zhe mna' bskyal / lus dang longs spyod thams cad lings kyis mchod par phul la gsol ba gdab ste /
One contemplates the entire guardianship of dharma protectors filling the unobstructed space and entire ground, eliminating all obstacles; one's longing and respect possesses forcefulness, paying homage with one's mind (yid), make a promise with the thought “there are no other places of hope.” Having made an offering by giving all of one's body and resources, one will make entreaties/supplications.

bla ma rin po che sems can thams cad kyi don du bdag la byin gyis brlab par mdzad du gsol / nyams myong dang rtogs pa khyad par du phags pa bdag gi rgyud la skye bar mdzad du gsol / bdag gi sdig sgrib dang sdug bsngal dang bar chad thams cad zhi bar mdzad du gsol / zhes yang dang yang du ‘bod do / /

With effort, one should say again and again, “Precious lama, I request blessings for the aims of all sentient beings. I request the production of distinctively noble experiential realization and understanding in my mental continuum. I request the pacification of all of my degradations and obscurations, sufferings and obstacles.”

gdung sems gting nas skyes na tshig tu ma bton yanggal ba med do / /

When the yearning is generated from the depths of the mind, there is no contradiction/breach even if one does not verbally/orally recite the words.
bla ma'i thugs nyid nam mkha' lta bu'i klong nas byin rlabs nam mkha' lta bu de / rang gi sems nyid nam mkha' lta bu la ‘jug pa la the tshom ga la srid snyam du gsha' mar yid ches par bya zhing / {599/153} gsol ba rus pa'i gting nas gdab par bya'o / / de ltar byas na byin rlabs mi ‘jug mi srid pa yin no / /

The blessings from the space-like expanse that is the very heart of the lama are like space. How could there be (ga la srid) doubt one's very own mind does not infuse that kind of space? One should really, truly trust (gsha' mar yid ches pa) in thinking [in the way discussed above]. The requests should be cultivated from the depths of one's bones. When done in that way, it is impossible that the blessings are not infused.

de ltar nyin mtshan thun bzhir longs par gsol ba btab la / thun ‘jog khar bla ma ‘od du zhu nas rang gi spyi bo nas mar thim pas rang sems dang dbyer med du ‘dres par bsam la rig pa khyab bdal chen po’i ngang la lhug ge bzhag go / /

In that way, having made one's requests at the conclusion of the four periods of day and night, right before (khar) the period of resting (thun ‘jog), because the lama has melted (zhu) in light, dissolving downward from one's own crown, the contemplation mixing indivisibly with one's own mind, one rests loosely in a state of great pervasive display of enlightened knowing.

rjes spyod lam rnam bzhi’i dus su dud tsam dran par bya / mos gus dud pa re bya’o / / de ka ltar yang nas yang du bskyangs pas mos gus chud pa dang byin rlabs zhugs te nyams myong dang rogs pa ‘char bar ‘gyur ba yin no / /

[In one's] subsequent behaviour, one should remember only smoke (dud pa) in the four times. With longing and respect, one should hope for smoke (dud pa re bya). By nurturing again and again exactly like that, one is infused with blessings and engaged in (chud pa) longing and respect; experience and assistance will become apparent.

gsum pa rkyen drag po la thog ‘gel byas la bogs dbyung ba ni / spyir yid yul na go ba yod pa tsam gyis mi chog ste / dgag sgrub kyi gnas la yang nas yang du bsre zhing rtsa la phyogs med du spyad dgos / de ltar ma sbyangs na rkyen drag po dang ‘phrad tsam na / dgra byung dus skyel mas por ba ltar blo tha mal du lus pas / ‘gal rkyen byung dus nyid du thog ‘gel byas la sems dang chos su bsre dgos so / /

[8.1.3.1] Third, as for the extraction of profit from having finished the root in forceful conditions. Generally, a mind merely understanding that there is an object is insufficient; mixing [one's mind] again and again in the place of negation and affirmation (dgag sgrub), one should have impartial conduct at the root. When untrained in that way, if one merely encounters forceful conditions, at the time that enemies arise, because the mind (blo) is ordinarily left out (tha mal du lus pas) like that discarded (por ba) by an escort (skyel ma), at the very time that adverse conditions arise, it is necessary to mix the mind that has taken them [i.e., adverse conditions] on (thog ‘gel byas la sems) with dharma.

‘dres pa tsam gyis kyang mi chog ste / rtsal phyogs med du ma sbyangs na / zag med kyi yon tan phyogs med du mi ‘char bas / ‘gal rkyen sna tshogs thog ‘gel byas shing phyogs med du rtsal sbyang / rtsal sbyong ba la khrig kham bshigs na tshul ‘chos kyisching bas gad byung gi snang ba thad kar gcod cing spyod pa ci thod thod du spyad dgos pas / ‘di ltar bsam par bya /

Merely mixing [the mind and dharma] is also insufficient. When one's abilities are not trained without bias, the qualities lacking outflows (mental afflictions) do not appear without bias. Taking on various adverse conditions, one trains in the lack of bias. In one's training, when one is precisely (khrig) demolishing fragments (kham) through binding by establishing (‘chos) a method, solid appearances (gad byung gi snang ba) are directly cut (thad kar gcod); it is necessary to practice whatever conduct is the very highest (ci thod thod). One should think like this.

bdag sangs rgyas ma ‘dod pa ‘di ‘khor ba thog ma med pa nas snang ba la bden par zhen nas / blang dor ‘ga' zhig byas te ro ma snyoms bas len ‘dug / sems nyid gnas lugs la skye ‘chi dang / gtsang btsog dang / dgra gnyen la sogs pa gang yang grub pa mi ‘dug pa la {600/154} ngas grub grub por bzung nas / bskyur ma nus / bsre ma nus pas len ‘dug /

I, having clung to the truth in appearances from beginningless (thog ma med pa) samsara with this disinterest (ma ‘dod pa) in buddhahood, have accepted and rejected several times; because of not equalizing tastes, they are taken up (len ‘dug). Birth and death, clean and dirty, friend and enemy, and so forth, anything such as these are non-existent in actuality; one's mind itself has grasped them as established things, they are established by me (ngas grub grub por bzung); unable to abandon [such things], because one is not capable of mixing [the values of these], they are taken up.

da khyed rang ji ltar song bar song snyam du bsam zhing / gnyis su ‘dzin pa'i rtog pa rgyangs kyis bskyur te / phat phat byas la / gang la yang nyam nga zhing bag tsha ba de dang bsres la snyems dang mbral gyi bar du yang dang yang du rtsal spyad do / /

Now, thinking about going just as you have gone, giving up an extended (rkyangs ) understanding of dualistic grasping, doing “phat, phat,” mixing intimidation and anxiety wherever, train repeatedly until separated (mbral ) from pride.

de yang dang po rig pa la dar btags la lta ba'i rbad khams bskyed la / dgra sngang ba dang / bu gnyen dang / zas skom zhim mi zhim / mdze can dang / nad rims dang / ro bag dang / rnam snang lta bu skyug bro ba dang / nyam nga ba dang / skyo jigs thams cad la rtsis gdab med par mi phod brdzi / ‘khri ba bcad / skyon ngos bzung / mtshangs yul nas bton la / blos rtsis gdab med par bsres la glod nas bzhag go / ngu ba dang / rgod pa dang / ‘o dodbod pa la sogs pa smyon pa'i spyod pa byas la / khrig kha bskyur te / mi khyu nas phud la bzhag go / /

Furthermore, first, the signs spreading in one's enlightened knowledge, producing the total expanse of the view: the hostility of enemies, the relation of sons, delicious and non¬delicious food and drink, the smell and taste of vomit like the various appearances of having leprosy, the stages of illness, the contamination of corpses, all intimidations, miseries and fears, not being noticed (rtsis gdab), [they] are unable to bear down one one (mi phod brdzi). Severing obligations, identifying faults, exposing (bton) flawed objects, rest loosely having mixed [one's mind] without mental evaluation (blos rtsis gdab med pa). Abandoning face and propriety (khrig kha bskyur), and acting with crazy behaviour such as weeping, agitation, wailing, rest among a select portion of people.

de ltar byas shingdod pa'i blo gang yang phugs su mi gzhug par / rkyag gtad med par g.yas med du bzhag go / de ltar yang dang yang du rtsal sbyangs pas / ‘khrul pa btsan thabs su ‘jig / zhen pa rang logs su ‘gro / mos gus shugs ‘byung du skye / mtshan ma rang grol du ‘gro'o / /

Acting like that, the mind of desire is not ultimately engaged in anything; rest with a reference point of dirtiness (rkyag), without a right side. In that way, by training repeatedly, one demolishes confusion through force (btsan thabs su ‘jig), clinging becomes self-reversed, the occurrence of energetic longing and respect is generated, and the signs (mtshan ma) become self-liberated.

des ‘bras bu sku gsum thob bam zhe na / chos thams cad stong pa nyid du rtogs shing mngon du gyur pa ni chos kyi sku'o / / de'i ngang nas smon lam gyi stobs kyis ‘gro don ci yang ‘byung ba ni sprul pa'i sku'o / / ‘gro don phyogs bzhin du rtogs pa med pa / rtog pa med bzhin du 'gro don ‘byung / de gnyis su med par longs spyod pa ni / longs spyod rdzogs pa'i sku'o / / sku gsum po de dbyer med / ngo bo bsam brjod las ‘das pa gcig tu rtogs pa ni ngo bo nyid chos kyi sku'o / /

If one asks, is the effect through that the attainment of the three bodies? One who has understood and realized the emptiness of all things is the dharmakaya. From that state (realizing the emptiness of all things), that which occurs for the aims of beings through the power of aspiration is the nirmanakaya. That which occurs without biased understanding as to the aims of beings, that which occurs for the aims of beings without conceptuality, it is the non-dual resource, the sambhogakaya. The unique understanding of the three bodies as inseparable, an essence that transcends thought and expression is the svabhavikadharmakaya (ngo bo nyid chos kyi sku).

thun mong ma {601/155} ma yin pa'i le lag brgyad rdzogs so / /

The Eight Uncommon Chapters are completed.

Appendix Six: Khyad par gyi le lag brgyad pa

{601/155} Khyad par gyi le lag brgyad pa bzhugs /

The Distinctive Eightfold Supplementary Section [of Practical Instruction]

rgyal ba'i yum la phyag ‘tshal lo / / A ma jo mo'i gdams pa shes rab kyi pha rol tu phyin pa bdud kyi gcod yul khyad par gyi le lag ‘di la brgyad de / ‘jug pa skyabs ‘gro sems bskyed dang / byin rlabs lus sems bral ba dang / sgom dran pa med cing yid la byar med pa dang / nyams len phung po gzan la bskyur ba dang / lta ba bdud kyi spyod yul du ma song ba dang / lus dang sems kyi gnas skabs kyi bar chad zhi bar bya ba'i gdams ngag dang / gcod kyi dam tshig bstan pa dang / nyams su blangs pa'i ‘bras bu bstan pa'o / /

I pay homage to the Mother of the Victors. In this distinctive supplementary section, the Transcendent Wisdom teaching of the Mother and Lady, the Severance Realm of Negative Forces, this distinctively excellent supplementary section, there are eight [parts].

[1] The entrance (‘jug pa): going for refuge, the conception of the spirit [of enlightenment].

[2] The blessings: the separation of the body and mind.

[3] The meditative cultivation, without mindfulness and without mental activity.

[4] The practice: the giving up of the mental and physical being as food.

[5] The view: not straying into the activity sphere of the Negative Forces.

[6] The practical instruction: the pacification of temporary hindrances of body and mind.

[7] The teaching of the Chod commitments.

[8] The teaching on the fruits of gaining experience.


dang po ‘jug pa skyabs ‘gro sems bskyed la don gsum ste/ gang la ‘jug pa dang / gang dujug pa dang / ji ltar ‘jug pa'o / / gang la ‘jug na yang dag pa'i lam phyin ci ma log pa la ‘jug pa'o / / gang ‘jug na theg pa chen po'i rigs can gyi gang zag rnams ‘jug pa'o / / ji ltar ‘jug na stong pa nyid dang snying rje dbyer mi phyed pa'i ngang nas tshogs gnyis tshad med pa sogs la ‘jug pa'o / /

[1a] First, there are three meanings to the entrance, going for refuge and conception of the spirit [of enlightenment]. [1.1] What one enters. [1.2] Who enters. [1.3] How one enters. [1.1.1] As to what one enters, one enters into the unmistaken, authentic path. [1.2.1] As for who enters, the persons who possess the Mahayana lineage (gene) enters. [1.3.1] As for how one enters, one enters from the state of emptiness and compassion inseparable, with immeasurable amounts of the two accumulations [i.e. merit and wisdom], and so forth.

de la gnyis te / chos sgo ‘byed pa'i skyabs ‘gro sems bskyed dang / rgyun tu bsgom pa'i skyabs ‘gro sems bskyed gnyis las / dang po ni / tshogs dang / gtor ma dang / mchod pa la sogs pa bya / skyabs ‘gro yan lag brgyad pa byed pa'o / /

[1.3.1a] In that, there are two [kinds]: [1.1.3.1] the Dharma-door-opening refuge taking and spiritual conception, and [1.1.3.2] the ongoing meditational refuge taking and spiritual conceiving. [1.1.3.1.1] As for the first [kind], one should make host offerings, torma offerings, and [general] offerings, and so forth, and [then] perform the eight-limbs of going for refuge.

gnyis pa rgyun du bsgom pa'i skyabs ‘gro sems bkyed ni / bdag la gnod par byed pa'i gdon ‘dis gtsor byas pa'i sems can thams cad snying re rje bas rdzogs pa'i sangs rgyas thob par bya / de'i ched du bdag gis skyabs ‘gro la sogs pa'i dge sbyor bya snyam du sems bskyed / de ltar yang / theg pa ‘di la nges par {602/156} ‘byung ‘dod na / / ‘gro ba kun la sems snyoms pha ma'i ‘du shes bskyed / zhes so / /

[1.1.3.2.1] As for the second [kind], the ongoing meditational refuge taking and spiritual conceiving, one should conceive the mind [of enlightenment] by thinking “I should perform virtuous activities such as taking refuge for the sake of the goal of attaining perfect buddhahood through feeling compassion for each of all sentient beings, taking this devil who harms me as chief among them.” Further, just like that, if you wish for definite transcendence in this vehicle, you must conceive the spirit of impartiality toward all beings as if they are your parents.

de nas rang gi mdun du rin po che las grub pa'i khri yangs shing rgya che ba gcig bsgom / de'i steng du sna tshogs padma'i gdan zhig bsgom / de'i steng du zla ba'i dkyil ‘khor zhig bsgom /

Then, visualize (bsgom) a vast and spacious (khri yangs shing rgya che ba) throne made from made from precious jewels (rin po che) in front of yourself. Visualize a lotus-flower cushion of various lotuses on top of this. Visualize a moon mandala on top of this.

de'i steng du dbus su yum chen mo shes rab kyi pha rol tu phyin ma sku mdog gser btso ma'i mdog lta bu / zhal gcig phyag bzhi ma / zhabs skyil mo krung du bzhugs pa / phyag g.yas kyi dang po na gser gyi rdo rje rtse lnga pa bsnams pa / gyon gyi dang po ni mnyam bzhag gi phyag rgya mdzad pa / ‘og ma gnyis shes rab kyi pha rol tu phyin pa'i pu sti bsnams pa / sku la rin po che'i rgyan rnam pa sna tshogs pas brgyan pa zhig bzhugs par bsgom /

On top of that, in the middle, is the Great Mother, Prajnaparamita, her body the color of pure gold dust, with one face and four arms, sitting with crossed legs. Her first right hand holds a golden vajra with five points. Her first left hand makes the gesture of equipoise. She holds a bound volume (pu sti ) of the Prajnaparamita in her lower two [hands]. Visualize her sitting, her body adorned by various precious jeweled ornaments.

de'i rtsar bcom ldan ‘das rgyal ba shaakya thub pa / de'i rtsar A ma jo mo lab kyi sgron ma bsgom / sku lus chung la sku sha dkar ba / sku gzi brjid can / zhal ‘dzum bag dang bcas pa gcig bzhugs par bsgom / de'i rtsar sras rgyal ba don grub dang / ‘gro mgon thod smyon bsam ‘grub gnyis rten rnal ‘byor pa'i cha lugs su bzhugs pa / dbu skra li ba / zhal ras smug pa / sku gzi brdzid dang bcas pa / zhal ‘dzum bag dang bcas nas bzhugs par bsgom / gzhan yang rang gi rtsa ba dang brgyud par bcas pa'i bla ma rnams kyang bzhugs par bsgom / bla ma de rnams kyi g.yas na dpa' bo

 g.yon na ‘phags pa nyan thos kyi dge ‘dun / mdun na mkha' ‘gro ma'i tshogs dpag tu med pa bzhugs par bsgoms la /

Near her (de’i rtsar) is the Victorious Lord Sakyamuni. Near him, visualize the Queen Mother Labki Dronma (Lab kyi sgron ma); her body is small and its complexion is pale, shining with brilliant energy (gzi brjid can); smiling, she is sitting alone. Near her are her sons, Gyalwa Dondrup (Rgyal ba don grub) and Savior of Beings Thonyon Samdrup (‘gro mgon Thod smyon bsam ‘grub), sitting on two seats dressed (cha lugs) as yogins. Visualize them sitting with well-arranged hair (dbu skra li ba), bronzed countenances, their bodies shining with brilliance, smiling. Furthermore, also visualize seated [columns of] your own root and lineage lamas. On the right side of these lamas are the heroes. On the left side is the virtuous community of noble disciples. In front, visualize measureless host of dakinis.

skyabs su ‘gro ba bya ste / bdag dang nam mkha'i mtha' dang mnyam pa'i sems can thams cad dus ‘di nas bzung ste ji srid sangs ma {603/157} rgyas kyi bar du / yum chen mo shes rab kyi pha rol tu phyin ma la phyag ‘tshal zhing skyabs su mchi'o / / bcom ldan ‘das rgyal ba shaakya thub pa la phyag ‘tshal zhing skyabs su mchi'o / / ma cig jo mo lab kyi sgron ma la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / sras rgyal ba don grub la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / ‘gro mgon thod smyon bsam ‘grub la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / phyogs bcu'i sangs rgyas la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / chos la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / dge'dun la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / bla ma rin po che la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / yi dam gyi lha tshogs rnams la [[[phyag ‘tshal]] zhing skyabs su mchi'o] / / dpa' po dang dpa' mo rnams la phyag ‘tshal zhing skyabs su mchi'o / / zhes gus pa dang bcas pas lan gsum bya'o / / de ltar yang lung las / sangs rgyas chos dang ‘phags pa'i dge ‘dun skyabs song ste / zhes pas so / /

One should go for refuge, [reciting thus]: “I and all the sentient beings equivalent to the limits of space, from this time on, for as long as we have not become enlightened (sangs ma rgyas), pay homage and go for refuge to the Great Mother Prajnaparamita. I pay homage and go for refuge to the Lord and Victor Sakyamuni. I pay homage and go for refuge to the Queen Machig Labkyi Dronma. I pay homage and go for refuge to the Victorious Son Dondrup. I pay homage and go for refuge to Savior of Beings, Thonyon Samdrup. I pay homage and go for refuge to the buddhas of the ten directions. I pay homage and go for refuge to the Dharma. I pay homage and go for refuge to the virtuous community (sangha). I pay homage and go for refuge to the precious lama. I pay homage and go for refuge to the assembly of personal deities (yi dam gyi lha tshogs rnams). I pay homage and go for refuge to the heroes and heroines.” One should say this respectfully three times. In this way, it is also taught in the authoritative transmission [from the Buddha] (lung; agama), “Having gone for refuge to the Buddha, Dharma and Noble Sangha.”

de nas rang gi lus ‘di kha zas ro brgya dang ldan pa / dkar pa / snum pa / lci ba / ‘bol ba / blos ‘khyud tshad tsam du bsgom la / lag pa g.yas na shes rab kyi ral gri yod par bsam la / yan lag gi dang po mgo yin pas rke nas rbad kyis bcad nas / bla ma dkon mchog rnams la mchod par phul bas / shin tu dgyes nas gsol bar bsam / de bzhin du brang dbrog pa'i gnad du don snying lnga la sogs pa bcug nas phul bas dgyes shing gsol bar bsam /

Then, as for one's body, it is food with one thousand tastes: mild (dkar pa; literally “white”), oily, heavy, soft. Visualize to the degree (tshad tsam) one's mind can hold. Think that there is a sword of wisdom in the right hand; the first part that is the head, having cut right through (rbad kyis bcad nas) from the neck (rke nas), by making an offering to the lama and the [Three] Jewels, think “may this give you great pleasure” (shin tu dgyes nas gsol bar bsam). Likewise, having broken into (drog pa) the vital [region of] the chest, having entered into the five vital organs (i.e., the heart, lungs, liver, spleen, and kidneys), and so forth, think “may you be pleased by this offering.”

yang ro smad rkang pa dang bcas pa phul bas shin tu dgyes par bsam / de'i rjes la skyabs ‘gro'i bla ma dang dkon mchog la sogs pa'ang yid la mi bya / rang gi lus po'ang yid la mi byed / ‘das pa'i rjes mi bcad / ma ‘ongs pa'i son mi bsu bar / da ltar gyi shes pa gang la'ang mi ‘dzin par rang lugs su bcas bcos mi byed par ‘bol le shigs se bzhag go / /

As well, by offering the lower body together with the marrow, think of great pleasure.
Following that, don't think of the lama and Three Jewels of going for refuge. As well, do not think of your physical body (lus po). Do not hanker after the remains of the past, do not anticipate the future, do not hold onto the present either—do not fabricate anything as your condition, just remain very

relaxed (‘bol le shigs se bzhag).
de la shes pa gnas bdo'i dus na'ang sems bskyed sngar bzhin bya / bla ma dkon mchog mdun du bsgoms la skyabs {604/158} ‘gro lan gcig bya / lus mchod par phul / sems gnas lugs kyi steng du bzhag go /

Further, even at such a time of your consciousness (shes pa) being destroyed (gnas mdo), you should generate the mind as before. You should take refuge once again, thinking of the lama and the Three Jewels before you. Make an offering of your body and leave your mind resting in its natural condition.

de lta bu lan gsum la thun gcig byas pa'i / srod la thun gcig / nam phyed thun gcig / tho rang thun gcig / snga gro thun gcig / nyi ma phyed thun gcig / dgongs mo thun gcig / de ltar nyin zhag gcig la thun drug tu byas te / de las mang bar yang mi bya / nyung bar yang mo bya'o / /

Like that, do the activity three times in one session: one session at dusk (srod), one session at midnight, one session at dawn, one session at morning (snga gro), one session at midday, one session in the evening (dgongs mo). In that way, one makes six sessions in one day. One should not do more than that; one should also not do fewer.

de la byang chub mchog tu sems bskyed pa dang / skyabs ‘gro byed pa dang / lus mchod par ‘bul ba rgyu bsod nams kyi tshogs yin / rjes la gnas lugs ma bcos pa'i ngang la ‘jog pa ‘bras bu ye shes kyi tshogs yin pas / nyams len ‘di gcig pus kyang chog pa yin no / /

As for that, generating the supreme mind of enlightenment, going for refuge and the offering of the body constitute the cause for the store of merit, and afterward, the resting in the unfabricated state is the fruitional store of intuitive wisdom. Therefore, this practice, even alone, is sufficient.

gnyis pa byin brlabs lus sems phral ba la gnyis te / ngo sprod kyi ngo sprod dang / rgyun du bsgom pa'i ngo sprod do /
[2a] Second, the blessings, the separation of body and mind, has two parts. [2.1] The identifying identification (ngo sprod kyi ngo sprod), and [2.2] the continuous meditation identification (rgyun du bsgom pa).

ngo sprod kyi ngo sprod la gsum ste / sbyor ba lus la zhen pa spang ba dang / dngos gzhi lus sems bral ba dang / rjes la sems chos nyid kyi dbyings nas nam mkha' lta bur ngo sprod cing /

[2.1a] The identifying identification has three parts. [2.1.1] The prelude of abandoning attachment to the body; [2.1.2] the actual practice of separating the body and the mind; [2.1.3] and the follow-up identification of the mind as space-like from the realm of reality.

nyams kyi ‘char tshul bstan pa ni / dang po ni / tshogs dang gtor ma sngon du byas la / skyabs ‘gro sems bskyed la sogs pa chos sgo ‘byed pa'i skyabs ‘gro sems bskyed ltar byas la / de nas bla ma des slob ma la me tog dbul te / mdun du langs nas rkang pa gnyis gshibs / lag pa gnyis thal mo smin mtshams su sbyar /
As for teaching the way experience arises, first making host and torma offerings, go for refuge and generate the mind and so forth, doing so with the process of Dharma-door-opening going for refuge and mind generation. Then, the lama offers flowers to the disciple [who] should stand in front, with [her] two feet together and the palms of [her] hands joined together at the point between [her] eyebrows.

lus drang por bsrang la / dang po phung po la gzhig ‘grel btang ste / bdag gi lus ‘di mi {605/159} gtsang ba'i rdzas sum cu rtsa gnyis las grub pa / rang khrag gi rkyal pa / rus pa'i dum bu ‘thud pa / chu rgyus kyi drva ba / ‘di lta bu la chags shing zhen par gyur pas ‘khor ba'i sdug bsngal nyams su myong ba yin te / da ni ma chags ma zhen par bya dgos snyams du bsams la /

When you have straightened your body, first, you should [[[mentally]]] let go of the mind-body as dissected parts, thinking “This body of mine is made out of thirty-two unclean substances, a sack of my own blood, a wound-up bundle of bones, a network of muscles. Through attachment and clinging to such, I experience of the suffering of samsara. Now I must not have attachment and clinging!”

de nas dngos gzhi lus dang sems dbral ba ni / rang gi rkang pa'i mthil gnyis su sems kyi ngo bo snang la rang bzhin med pa chu nang gi zla ba lta bu gcig bsgom ste /

[2.1.2a] Then, as for the actual practice of separating the body and mind, you visualize the actuality of your mind in the soles of your both your feet, appearing there without substantial reality, like the moon [reflected] in water.

gsus pa rgal pa la sbyar te lus dang sems gnyis drag tu bsgril nas / ‘og rlung steng du drangs la / chu zla lta bu de yar la dkar na ra ra byung bas / brla'i rtsa bo che'i nang nas yar la dkar na ra ra byung bas / lte ba'i thad ka'i byang khog nang du gnyis po gcig tu ‘dus te / dkar hri li li ‘dug pa la dmigs pa drag tu gtad /

Draw the stomach to touch the backbone, draw tightly together the body and mind, draw the lower winds upward, and that water-moon-like [[[mind]]], [as a] white [drop] rises continuously upward within the great channel of the thigh, [as an other] white [drop also] rises upward continuously (na ra ra), and both are united within the torso (byang khog) in front of the navel chakra, where your mind is focused strongly, condensed (hri li li) into the white [drop].
 
de nas yang dkar na ra ra byung nas / snying kha nas yar byung / mgrin pa nas yar byung nas / spyi bo tshangs pa'i bu gar sangs kyis byung bar bsgom / tshangs bugphang lo ‘bring po'i mig gi tshad tsam dkar sang de yod par bsgom la / dag tu phat ces drag tu brjod pas / chu zla lta bu de nyid de nas nam mkha' la dkar na ra ra ‘gro tshad la btang ngo / /

Following that, the white [drop] continuously arises, rising above the heart. Having risen above the throat, visualize that it arises through purification (sangs kyis) through the brahma aperture (Skt. brahmarandra) at the crown of one's head. Visualize that the brahma aperture chakra (‘phang lo) is about the size of the middle eye and it is purified white. Through a strong exclamation of the wordphat” just like the moon in water (chu zla Ita bu de nyid de nas), the white [drop] continuously moves in space.

mi ‘gro snyams sems pa dang / dkar hri le ‘dug pa la ma yengs par bsgom la / rjes la do sprod pa ni / de nas rgya je cher song bas / nam mkhas gar khyab rig pas khyab / rig pas gar khyab nam mkhas khyab par bsam la / bsgom mi bsgom gyi rtog pa med par rang lugs su lhod
kyis glod la bzhag go / / de ltar yang / ‘di ni nam mkha'i khams dang mtshungs te dbyer med dpyad du med / ces so / /

Your mind reflecting on not moving, visualize without distraction that it [your mind] is present in the condensed white [drop]. Following the connection of the pair (do sprod pa) [of drops], it then becomes vastly bigger (rgya je cher song bas), [and is] pervaded by enlightened knowing (rig pa) as pervasive as space. Contemplate the pervasion of space pervaded by enlightened knowing; without conceptualizing visualization or non-visualization, rest in loosening by relaxing in your own natural condition. Moreover, it is also said, “As for this, it is equivalent with the realm of space: indivisible, immeasurable.”

de ltar bsgoms pas nyams rnam pa gsum ‘char te / dbang po rab la spros bral gyi nyams {606/160} ‘char f dbang po ‘bring la thod rgal gyi nyams ‘char / dbang po tha ma la shugs can gyi nyams ‘char / de la dgongs nas ma gcig gi zhal nas / grims gyis bsgrim la lhod kyis glod / bsgom pa'i gnad cig de na gda' / gsungs /

[2.1.3a] In that way, the experience through visualizing arises in three ways. [2.1.3.1] For the highest faculties, an experience of freedom from elaboration (spros bral ) arises f.

[2.1.3.2] For the mediocre faculties, an experience of Direct Crossing (thod rgal ) arises.

[2.1.3.3] For the lowest faculties, an experience of possessing strength (shugs can) arises. Having that in mind, Ma chig said, “As for what has been concentrated by tightening, relax by loosening. The pith of meditative cultivation is like that.”

gnyis pa rgyun du bsgom pa'i ngo sprod ni / lus gang bde'i spyod lam byas la / dmigs pa rlung sems ‘dus pa'i ngo bo snang la rang bzhin med pa chu nang gi zla ba lta bu ste lte ba'i ‘og tsam du bsgom la gong ma bzhin shes bar bya'o / /

[2.2.1] Second, the introduction of continuous meditative cultivation. The body, doing whatever comfortable activity, should be known as before—a mental image of an essence composed of winds and mind, its appearance without self-nature, like the moon [reflected] in water, visualized just below the navel.
gsum pa bsgom dran pa med cing yid la byar med pa ni / rkang pa rdo rje'i skyil krung bca' / lag pa myam bzhag gi phyag rgya bya / sgal tshig drang por bsrang / mgrin pa yid tsam dgu bar bya / mig sna'i rtse mo la gtad la / sems ‘das pa'i rjes mi bcad / ma ‘ongs pa'i sngon mi bsu / da ltar gyi shes pa gang yang yid la mi byed par / rang lugs su / ‘bol le / shig ge / had de / tshom me / bsgom bya sgom byed kyi rtog dpyod thams cad dang bral la bzhag go / /

[3.1] Third, meditative cultivation without mindfulness and without mental activity.

Place the legs in vajrasana (rdo rje'i skyil krung; vajra cross-legged posture/full lotus). The hands should be in the position/mudra of equipoise. The spine is straightened. The neck (mgrin pa, literally “throat”) and mind (yid) should be inclined a little. The eyes should be focused on the tip of one's nose. The mind (sems) does not decide the future of the past; the past of the future is unprecedented. Understanding the present, nothing whatsover is constructed in the mind (yid); one meditatively cultivates in one's own way, softly (‘bol le), very loosely (shig ge), openly (had de), confidently (tshoms me), resting in freedom from all coarse and subtle considerations (rtog dpyod thams cad) of meditative activity.

de ltar yang lung las / gang dran pa med cing yid la byar med pa ni sangs rgyas rjes su dran pa'o / / zhes pa dang / gzugs nas rnam pa thams cad mkhyen pa nyid kyi bar du yid la ma bya'o / / zhes pa dang /

In that way, moreover, from the authoritative transmissions (lung; agama), it is said “Without any mindfulness and without mental activity, one has the recollection of the buddha (snags rgyas rjes su dran pa).” It is also said that, “There should be no activity in the mind (yid) from form to omniscience.”

shes rab kyi pha rol tu phyin pa yid la mi byed pa nyid pas chos thams cad yid la mi byed pa nyid do / / shes rab kyi pha rol tu phyin pa mnyam pa nyid pas chos thams cad mnyam pa nyid do / / shes rab kyi pha rol tu phyin pa skye ba med pa nyid pas chos thams cad skye ba med pa nyid do / / shes rab kyi pha rol tu phyin pagag pa med pa nyid pas chos thams cadgag pa med pa nyid do / / zhes ‘phags pa chos ‘phags kyis byang chub sems {607/161} dpa' rtag tu du la byas so / /

“Because the perfection of wisdom (shes rab kyi pha rol tu phyin pa, prajnaparamita) is uncreatedness (mi byed pa nyid) in the mind (yid), all things are non-creation itself in the mind. Because the perfection of wisdom is equality (mnyam pa nyid), all things are equality. Because the perfection of wisdom is birthlessness (skye ba med pa nyid), all things are birthlessness. Because the perfection of wisdom is ceasless (‘gag pa med pa nyid pa), all things are ceaseless.” Through the noble teaching by the noble one, the bodhisattvas always focus in that way.

shes rab kyi pha rol tu phyin pa bsgom pa nyid ni chos thams cad bsgom pa’o / / zhes pas / ‘di ni skyabs ‘gro’i rjes dang / lus sems dbral ba’i rjes dang / gzan bskyur gyi rjes dang / lta ba bdud kyi spyod yul du ma shor ba’i rjes dang / dus thams cad du bsgom pa’o / /

It is said, “As for the meditative cultivation itself of the perfection of wisdom, one meditatively cultivates all things.” As for this, after going for refuge, after separating (dbral) body and mind, after giving [one's body] as food, after not straying in the realm of activity of the negative forces of the view, one meditatively cultivates at all times.

spyir gzan du bskyur pa la don rnam pa gsum ste / sbyor ba snying rje dang byams pa bsgom pa dang / dngos gzhi rang gi lus phar phyin drug ldan du sbyin par btang ba dang / rjes bla na med pa’i byang chub tu bsngo ba byed pa’o / /

[4.1] Generally, the meaning of giving [the aggregates] as food has three parts. [4.1.1] The prelude of meditatively cultivating compassion and loving-kindness; [4.1.2] the main practice of engaging in the practice of giving one's own body possessed of the six perfections; and [4.1.3] the follow-up of making the dedication to the unsurpassed spirit of enlightenment.

dang po ni / bdag la gnod par byed pa’i gdon ‘dis gtsor byas pa’i sems can thams cad snying re rje / snying rje bas bdag gi lus ‘di sbyin par btang dgos snyam du bsgom pa dang / gnod byed la sogs kyis gtsor byas bgegs rigs stong phrag brgyad cu la sogs pa mdun du thibs se byung bar bsgom la /

[4.1.1.1] As for the prelude, feeling compassion for all sentient beings, making foremost those negative influences that have caused harm to oneself. Through compassion meditatively cultivate the thought, “I must make an offering of this body of mine.” Visualize that 80,000 types of obstructors, and so forth, made foremost by the harmdoers and so forth, arise in a swarm in front of oneself.

de nas dngos gzhi la / rang gi lus po ‘di shin tu che ba gcig tu bskyed do / / lag pa g.yas na shes rab kyi rol gri gcig bsgoms nas / rang gi rke nas phar rbad bcad nas sbyin par btang bas / gnod byed la sogs bas sha la dga bas sha la za / khrag la dga' ba khrag la ‘thung / rus pa la dga ba rus pa mur bar bsgom /

[4.1.2.1] Then, in the main practice, one generates one's own body as very large. Having visualized a sword of wisdom (shes rab kyi rol gri) in one's right hand, having totally cut through one's own neck, one makes an offering. Visualize those harmdoers who like meat eating the meat, those who like blood drinking the blood, those who like bones gnawing the bones.

de nas brang phog pa'i nang du don snying lnga la sogs pa bcug nas byin pas gong bzhin za bar bsgom / ro stod lag pa dang bcas pa dang / ro smad rkang pa {608/162} bcas pa dang / thams cad sbyin par btang bas gnod byed la sogs pa rnams sha la dga' bas sha la za / khrag la dga' ba khrag la ‘thung / rus pa la dga' pa rus pa ‘cha' bar bsgom la / lus lhag ma til ‘bru tsam ma lus par ril por zos par bsgom mo / /

Then, through giving, having placed (bcug) the five vital organs and so forth within the penetrated chest (brang phog pa), one visualizes the food (za) as before (gong bzhin). The upper body is together with the hands, the lower body together is with the legs. Having given it all, visualize the harmdoers and so forth that like meat as eating the meat, that like blood as drinking the blood, that like bones as chewing on the bones. Visualize that the whole body has been consumed (ril por zos pa) without even as much as a sesame seed remaining.

de'i rjes la / sems ‘das pa'i rjes mi bcad / ma ‘ongs pa'i sngon mi bsu / da ltar gyi shes pa gang yang yid la mi byed par ‘bol le shig gi bshag go / / de nas snying rje bsgom lus gzan du bskyur / sems gnas lugs kyi ngang la bzhag go / / de ltar re mos su khor ro ro nyin rtser / mtshan yal gyis bsgom mo / /
Following that, the mind (sems) does not hanker after the past, does not anticipate the future, and does not notice the present. You rest softly and very loosely. Then, meditatively cultivating compassion you give your body as food; the mind rests in the state of reality (gnas lugs). In that way, visualize the tip of day and the fading away of night cycling (khor ro ro) in turn (re mos).

rjes bla na med pa'i byang chub tu bsngo ba ni / thun ‘jog pa'i dus su / sangs rgyas chos dang tshogs kyi mchog rnams la / byang chub bar du bdag nyid skyabs su mchi / bdag gi sbyin sogs bgyis pa' bsod nams kyis / ‘gro la phan phyir sangs rgyas ‘grub par shog / ces lan gsum bya / gang bde'i spyod lam bya‘o / /

[4.1.3] As for the follow-up of making the dedication to the unsurpassed spirit of enlightenment: at the time of entering a session, you should say three times, “I myself go for refuge to the Buddha, Dharma, and the supreme assembly (tshogs kyi mchog rnams; gananamagram) until enlightenment. By the merit of the actions including the giving of myself for the benefit of beings, may I attain buddhahood.” Your activity should be comfortable!

de yang dang po snying rje dang byams pa bsgom pa sbyor ba / gzan bskyur dang gnas lugs la ‘jog pa dngos gzhi / bsngo ba byed pa rjes so / /
[4.2] Additionally, [4.2.1] the prelude of the meditative cultivation of compassion and loving kindness; [4.2.2] the main practice of giving [the body] as food and resting in reality; [4.2.3] and the follow-up of the dedication.

de ltar snying rje dang byams pa zhe sdang gi gnyen por ‘gro / gdon pho gdon dang / nad gzer zug zhi bar byed / gzan bskyur byas pas ‘dod chags kyi gnyen por ‘gro / nad ldad dub dang / mo gdon zhi bar byed / gnas lugs kyi ngang la bzhag pas gti mug gi gnyen por ‘gro / klu gdon dang nad bying can zhi bar byed do / /

[4.2.1.1] In that way, one's compassion and loving-kindness becomes an antidote to aggression, pacifying negative influences, male negative influences (pho gdon), illness, pain and discomfort. One's giving [the body] as food becomes an antidote for desire and attachment, pacifying infection (nad ldad), exhaustion, and female negative influences (mo gdon). One's resting in the state of reality (gnas lugs) becomes an antidote for delusion (gti mug), pacifying naga negative forces (klu gdon) and illnesses accompanied by depression (nad bying can).

de yang lus gzan du bskyur ba sbyin pa'i pha rol tu phyin pa / de sems can gyi don du gtong bas tshul khrims / khong khro med par gtong bas bzod pa / yang dang yang du gtong bas {609/163} brtson ‘grus / ma yengs par gtong bas bsam gtan / rjes gnas lugs stong pa nyid kyi ngang du ‘jog pas shes rab kyi pha rol tu phyin pa'o / /

[4.2.2.1] Furthermore, the giving of the body as food is the perfection of giving (sbyin pa). It is [the perfection of] moral discipline (tshul khrims) because one gives for the sake of sentient beings. It is [the perfection of] forbearance (bzod pa) because one gives without anger. Because one gives again and again, it is [the perfection of] perseverance (brtson ‘grus). Because one gives without distraction, it is [the perfection of] concentration (bsam gtan). Subsequently because one rests in the state of reality and emptiness, it is the perfection of wisdom (shes rab).

gnyis pa bye brag tu gzan la bskyur ba ni / rang gi mig lta bu na na / mig na ba'i sems can snying re rje / de rnams kyi mig nad zhi par byed pa'i ched du / bdag gi mig sbyin pa btang dgos snyam du bsgom la / bgegs rigs stong phrag brgyad cu la sogs mdun du byung bar bsam ste / rang gi mig sbyin par btang la / sems gang du'ang mi rtog par ‘jog pa gong dang ‘dra'o / / de bzhin du lag pa la sogs pa gang na ba la bya'o / /

[4.2.2.1a] There are two particularities to giving [of the body as food]. [4.2.2.1.1] Feeling compassion toward sentient beings with eye illnesses as if the illness is of one's own eyes, meditatively cultivate the thought that it is necessary to give one's own eyes for the purpose of pacifiying the eye illnesses of these [[[people]]]. [4.2.2.2.1.2] Thinking that eighty thousand types of obstructors (bgegs) arise in front of one, give one's own eyes, the mind rests without thought anywhere, as if it is above (gong dang ‘dra). Similarly, one should act [as if there are] such illnesses in the hands and so forth.

lnga ba lta ba bdud kyi spyod yul du ma shor ba ni / de ltar nyams su len pa la lha ‘dre'i bar chad ‘ong te / de yang rab gzugs ston pa'i cho ‘phrul dang / ‘bring skad ‘don pa'i cho ‘phrul dang / tha ma ‘dres gnon pa'i cho ‘phrul dang / rmi lam gyi cho ‘phrul dang bzhi ‘byung ngo / /

[5a] Fifth, as for the view that does not stray into the activity sphere of the negative forces, with regard to that, deities and demons will come to interfere in one's practice. Furthermore, [5.1] to the superior [[[practitioner]]] there are apparitions of the forms of teachers (rab gzugs ston pa), [5.2] to the mediocre [[[practitioner]]] there are apparitions of loud voices (‘bring skad ‘don pa), and [5.3] to the common [[[practitioner]]] there are apparitions of being overcome by various malicious spirits (tha ma ‘dres gnon pa); these occur with the four types of dream apparitions.

de rnams rab kyis gnas lugs kyi steng du bzhag pa ni / lha ‘dre'i cho ‘phrul de rnams gang byung yang / rang gi sems kyi cho ‘phrul du shes par byas la / cho ‘phrul yid la mi byed / shes pa rang lugs su lhod kyis glod la / ‘bol le f shig ge bzhag pas lha ‘dre'i cho ‘phrul thorns cad rang zhi / rang grol nas slar chos nyid kyi grogs su ‘char ro / /

[5.1.1] As for these superior ones resting above reality, whichever of these apparitions of deities and demons occur, moreover, they are understood as apparitions of one's own mind (sems). Not creating apparitions in one's mind (yid), relaxing by loosening in one's own way of knowing, by resting softly (‘bol le) and loosely (shig ge), all the apparitions of deities and demons are self-pacified. After one's self-liberation, they appear as natural companions (chos nyid kyi grogs).

‘bring gis lus sems dbral ba ni / lha ‘dre'i cho ‘phrul de rnams gang byung yang / lus sems shag gis phral nas / sems nam mkha' la bun gyis btang nas / shes pa stong sangs kyis song nas / lha ‘dre'i cho ‘phrul stong sangs kyis ‘gro'o / /

[5.2.1] As for the separation of body and mind by the mediocre [[[practitioner]]], whatever of these apparitions of deities and demons occur, moreover, having completely (shag gis) separated body and mind, the mind having been released by disappearing (bun) in space, your awareness having gone into a pure emptiness, any apparitions of deities and demons will become a pure emptiness.

tha mas phung po gzan du bskyur ba la lha ‘dre'i cho {610/164} ‘phrul de rnams gang byung yang / nga'i lus ‘di ‘dod na da lta khyer zhig snyam du bu bsam nas / lus lings kyis bskyur la / sems rang lugs su lhod kyis glod nas bzhag pas / / shes pa stong sangs kyis song nas / lha ‘dre'i cho ‘phrul stong sangs kyis ‘gro bar ‘gyur ro / /

[5.3.1] When the ordinary [[[practitioner]]] gives up the body-mind aggregates as food, whichever of these apparitions of deities or demons arise, then [the practitioner] has the thought “if [you] desire this body of mine, take it now!,” and should utterly abandon the body, because her mind rests having relaxed by loosening into its own natural condition, her awareness having gone into pure emptiness, the apparitions of deities and demons will become a pure emptiness.

mdor na lta ba bdud kyi spyod yul du ma song ba ni / lha ‘dre'i cho ‘phrul gang byung yang dge sbyar gyi grogs su shes na / lta ba bdud kyi spyod yul du ma shor ba'o / / de ltar ma shes pa cho ‘phrul rang rgyud du bzung na / lta ba bdud kyi spyod yul du song ba'o / / gal te lta ba bdud kyi spyod yul du song na gdams pa la nan tan bya zhing / shes rab kyis rang bzhin med par gtan la dbab bo / /

In brief, as for your view not straying into the experiential domain of negative forces, whatever arises as apparitions of deities and demons, when understood as assistants of spiritual practice, your view will not become lost in the experiential domain of negative forces. In that way, if you do not undertand that the apparitions are (only) upheld in your own mental continuum, your view will go into the experiential domain of negative forces. Should it be that your view strays into the experiential domain of negative forces, when you intensify your attention (nan tan bya) to the instructions, your wisdom (shes rab; prajna) can determine that they are without any intrinsic reality.

drug po lus dang sems kyi ‘phral gyi bar chad zhi bar bya ba ni / bla ma'i zhal pas shes so / bdun pa gcod kyi dam tshig bstan pa ni / thun mong ba'i dam tshig sdig pa mi dge ba bcu spang zhing sems can gyi don du dge ba bcu / pha rol tu phyin pa drug ldan du bsgrub par bya’o / / khyad par gyi dam tshig ni / bon chog dang / sman dpyad dang / ‘dre brdung rnams dus dang rnam pa thams cad du mi bya’o / /

[6.1] As for pacification of sudden interferences of body and mind, it should be understood directly from a lama (bla ma’i zhal pas shes; lit. from the mouth of a lama). [7.1] As for the teachings of the commitments of Chod, you should abandon the ten non-virtues that degrade the common commitments, and accomplish the ten virtues to benefit sentient beings, together with the six perfections (pha rol tu phyinpa drug; satparamita. As for the distinctive commitments, you should not perform Bon rituals (bon chog), medical treatments (sman dpyad), or exorcisms (‘dre brdung) at any time.

brgyad pa nyams su blangs pa’i ‘bras bu bstan pa ni / gnas skabs kyi ‘bras bu / thogs bcas kyi bdud dang / thogs med kyi bdud dang / dga’ brod kyi bdud dang / snyems byed kyi bdud rnams zhi nas lus na tsha las grol / sems sdug bsngal las grol te mthar thug sku gsum gyi rang bzhin du sangs rgyas par ‘gyur ro / /
[8.1] As for the teaching of the fruits of gaining experience, the circumstantial fruit is liberation from physical illness, having pacified the Obstructive Negative Forces, the Non-obstructive Negative Forces, the Joyful Negative Forces

and the Negative Forces that Create Pride. Liberated from mental suffering, one will ultimately be a buddha with the self-nature of the three bodies.

ma gcig jo mo’i gdams ngag pha rol tu phyin pa bdud kyi gcod yul las khyad par gyi le lag brgyad pa zhes bya ba I TI / /


This is the Practical Instruction of the Lady Machik, The Distinctive Eightfold

Supplementary Section on the Chod Domain of the Negative Forces from the Prajhaparamita. Constructed Outline:

[1a] First, there are three meanings to the entrance, going for refuge and conception of the spirit [of enlightenment]. [1a] First, there are three meanings

[1.1] What one enters

[1.1.1] As to what one enters, one enters into the unmistaken, authentic path

[1.2] Who enters

[1.2.1] As for who enters, the persons who possess the Mahayana lineage (gene) enters

[1.3] How one enters

[1.3.1] As for how one enters, one enters from the state of emptiness and compassion inseparable, with immeasurable amounts of the two accumulations [i.e. merit and wisdom], and so forth

[1.3.1a] In that, there are two [kinds]

[1.1.3.1] The Dharma-door-opening refuge taking and spiritual conception

[1.1.3.1.1] As for the first [kind], one should make host offerings, torma offerings, and

[general] offerings, and so forth, and [then] perform the eight-limbs of going for refuge

[1.1.3.2] The ongoing meditational refuge taking and spiritual conceiving

[1.1.3.2.1] As for the second [kind], the ongoing meditational refuge taking and spiritual conceiving, one should conceive the mind [of enlightenment] (includes visualization of the refuge assembly and body offering)

[2 (604/158)] The blessings, the separation of the body and mind

[2.1] The identifying identification

[2.1.1] The prelude of abandoning attachment to the body

[2.1.2] The actual practice of separating the body and the mind
[2.1.3] The follow-up identification of the mind as space-like from the realm of reality [2.1.3a] In that way, the experience through visualizing arises in three ways
[2.1.3.1] For the highest faculties, an experience is freedom from elaboration arises
[2.1.3.2] For the mediocre faculties, an experience of Direct Crossing arises

[2.1.3.3] For the lowest faculties, an experience of possessing strength arises [2.2 (606/160)] The continuous meditation identification
[3 (606/160)] The meditative cultivation, without mindfulness and without mental activity
[4] The practice, the giving up of the mental and physical being as food
[4.1 (607/161)] Generally, the meaning of giving [the aggregates] as food has three parts
[4.1.1] The prelude of meditatively cultivating compassion and loving-kindness
[4.1.1.1] As for the prelude, feeling compassion for all sentient beings, making foremost those negative influences that have caused harm to oneself
[4.1.2] The main practice of engaging in the practice of giving one's own body possessed of the six perfections
[4.1.2.1] The main practice of generating a large body, butchering it, and offering it to harmdoers
[4.1.3 (608/162)] The follow-up of making the dedication to the unsurpassed spirit of enlightenment
[4.2 (608/162)] Additionally, (the three additional parts)

[4.2.1] The prelude of the meditative cultivation of compassion and loving-kindness
[4.2.1.1] One's compassion and loving-kindness becomes the antidote
[4.2.2] The main practice of giving [the body] as food and resting in reality

[4.2.2.1] The giving of the body as food as equated to the perfections
[4.2.2.1a] There are two particularities to giving [of the body as food].
[4.2.2.1.1] Feeling compassion toward sentient beings with eye illnesses as if the illness is of one's own eyes, meditatively cultivate the thought that it is necessary to give one's own eyes for the purpose of pacifiying the eye illnesses of these [[[people]]].

[4.2.2.2.1.2] Thinking that eighty thousand types of obstructors arise in front of one, give one's own eyes, the mind rests without thought anywhere, as if it is above
[4.2.3] The follow-up of the dedication (this does not get elaborated in distinction to the general practice instructions above on 608/162)
[5] The view, not straying into activity sphere of the Negative Forces.

[5a (609/163)] Fifth, as for the view that does not stray into the activity sphere of the negative forces, with regard to that, deities and demons will come to interfere in one's practice.
[5.1] To the superior [[[practitioner]]] there are apparitions of the forms of teachers
[5.1.1] For the superior ones, they are understood as apparitions of one's own mind

[5.2] To the mediocre [[[practitioner]]] there are apparitions of loud voices
[5.2.1] Through the separation of body and mind by the mediocre [[[practitioner]]] any apparitions of deities and demons will become a pure emptiness
[5.3] To the common [[[practitioner]]] there are apparitions of being overcome by various malicious spirits
[5.3.1] When the ordinary [[[practitioner]]] gives up the body-mind aggregates as food, apparitions of deities and demons will become pure emptiness
[6] The practical instruction, the pacification of temporary hindrances of body and mind

[6.1] As for pacification of sudden interferences of body and mind, it should be understood directly from a lama
[7] The teaching of the Chod commitments
[7.1] The teachings of the general and the distinctive commitments of Chod

[8] The teaching on the fruits of gaining experience.

[8.1] The teaching of the fruits of gaining experience, liberation from physical and mental suffering
Appendix Seven: Gcod bka' tshoms chen mo'i sa bcad

Gcod bka' tshoms chen mo'I sab cad bzhugs so // rje rang byung rdo rjes mzad pa / / {53/501} gcod bka' tshoms chen mo'i sa bcad bzhugs so / / rje rang byung rdo rjes mdzad pa ldeb / /

An Outline of the Great Speech Chapter of Chod. Composed by Lord Rangjung Dorje. {54/502} shes rab kyi phar rul tu phyin ma la phyag ‘tshal lo / / bdud kyi gcod yul bka' tshoms chen mo ‘di la gsum las / klad kyi don dang / gzhung dang / mjug go / /

I pay homage to the Goddess Prajnaparamita. There are three parts to the Great Speech Chapter of the Chod System of Negative Forces: [1] the prefatory materials (klad kyi don ), [2] the main teaching, and [3] the conclusion.

gong ma la gsum / phyag ‘tshal ba {mi smra} / na tsha na bstan pa {gcod kyi} / mdor bstan pa {‘ga' la } dang gsum mo / /

[1a] There are three parts at the top (gong ma). The three are: [1.1] the homage {“not speaking”}; [1.2] the teaching on illness {“of Chod”}; and [1.3] the brief teaching {“some”}.

gnyis pa gzhung gi don la gnyis / mdor bstan pa {bdud la } / rgyas par bshad pa'o / / ‘di la gsum / / bdud bzhi bye brag tu bstan pa dang / dpes bstan pa / dpe dang bral bar bstan pa'o / /

[2a] Second, the purpose of the text is in two parts: [2.1] the brief teaching {“Negative Forces”}, and [2.2] the extensive explanation. In this [the extensive explanation] there are three parts: [2.2.1] the teaching on the details of the four types of Negative Forces, [2.2.2] analogies, and [2.2.3] the teaching separate from analogies.

thog ma la bzhi / / thog bcas kyi bdud / thogs med kyi bdud / dga' brod kyi bdud / snyems byed kyi bdud do / /

[2.2.1a] There are four parts in the beginning: [2.2.1.1] Negative Forces With Obstruction, [2.2.1.2] Negative Forces Without Obstruction, [2.2.1.3] Joyous Negative Forces, [2.2.1.4] Negative Forces Producing Pride.

dang po la gnyis / bdud rang las byung ngos bzung ba {thog bcas} dang / de'i ngo bo stong par gtan la dbab pa'o {gzugs ni} / /

[2.2.1.1a] There are two parts in the first: [2.2.1.1.1] Negative Forces identified as arising from oneself {“With Obstruction”}, and [2.2.1.1.2] their essence (ngo bo) is determined to be empty {“as for form”}.

thogs med la gnyis / byung tshor ngos bzung ba {thogs med } dang / rtogs pa {chos dbyings} shar bas rang grol du bstan pa'o / /
[2.2.1.2a] There are two parts in [Negative Forces] Without Obstruction: [2.2.1.2.1] the teaching on the identification of sensation (byung tshor) {“Without Obstruction”}, and

[2.2.1.2.2] the teaching on the self-liberation through the arising of comprehension (rtogs pa) {“the expanse of things” (chos dbyings; dharmadhatu)}.

dga' brod la gnyis / mdor bstan pa {dga' brod} dang / rgyas par bshad pa'o / {55/503} ‘di la gnyis / thun mong dang / mchog go / / dang po la gnyis / yon tan la chags na lam bdud yin pa {gnyan sar ‘dre yis} dang / rmi lam lta bur bstan pa'o {yon tan} / / mchog la gnyis / mgo na lam bdud du bstan pa dang / blos byas bdud du bstan pa'o / / dang po la gnyis / bdud ngos bzung ba dang / brda ru shes na grol ba'o / /

[2.2.1.3a] There are two parts in Joyous [Negative Forces]: [2.2.1.3.1] the brief teaching {“Joyous”}, and [2.2.1.3.2] the extensive explanation. In this [extensive explanation] there are two parts: [2.2.1.3.2.1] the common, and [2.2.1.3.2.2] the exceptional. In the first, there are two parts:
[2.2.1.3.2.1.1] If attached to qualities, they are Negative Forces of the path {“by spirits in severe places”}, and [2.2.1.3.2.1.2] they are taught to be like dreams {“qualities”}. [2.2.1.3.2.2a] The exceptional is twofold: [2.2.1.3.2.2.1] at the beginning, they are taught as Negative Forces of the path, and [2.2.1.3.2.2.2] they are taught as mentally-fabricated Negative Forces (blos byas bdud). In the first, there are two parts: [2.2.1.3.2.2.1.1] identification of Negative Forces, and

[2.2.1.3.2.2.1.2] liberation when signs (brda) are understood.
ngos bzung ba la gnyis las / mdor bstan pa {mchog gi} dang / rgyas par bshad pa'o {spros bral} / / gnyis pa la bzhi / rang shar blta bya lta byed med pa {lta bsgom } dang / bsgom pa bsgom mkhan med pa {kun kyang} / shugs byung rang gi blta ba zin na {spyod} / spyod pa zin na spyod pa rang gi rol pa yin pa nyams myong blo las ‘das pa'o {nyams su} / blos byas bdud du bstan pa la gnyis / ‘dod pa dang bcas ‘bras bu'i bdud {mchog gi bdud} dang / rang yin par rtogs na bsgrub du med pa'o {lus ngag yid gsum} / /

[2.2.1.3.2.2.1.1a] In the identification, there are two parts:
[2.2.1.3.2.2.1.1.1] the brief teaching {“exceptional”}, and [2.2.1.3.2.2.1.1.2] the extensive explanation {“freed from elaborations”}. [2.2.1.3.2.2.1.1.2a] In the second, there are four parts: [2.2.1.3.2.2.1.1.2.1] self-arising without a visible object or a viewer {“meditative view”}; [2.2.1.3.2.2.1.1.2.2.] without a meditation or a meditation expert (bsgom mkhan) {“in all cases”}; [2.2.1.3.2.2.1.1.2.3] grasped as one's own view, occurring of its own accord (shugs ‘byung ) {“practice”};

2.2.1.3.2.2.1.1.2.4] when the practice is grasped, it is a practice that is one's own playful manifestation (rol pa) and is an experience that transcends the rational mind. [2.2.1.3.2.2.2a] There are two parts to the teaching on the mentally-fabricated Negative Forces: [2.2.1.3.2.2.2.1] Negative Forces of craving together with the results {“exceptional Negative Forces” }, and

[2.2.1.3.2.2.2.2] when one understands one's own state of being, nothing is established {the three, body, speech and mind”}.
snyems byed kyi bdud la gnyis / mdor bstan pa / rgyas par bshad pa'o {bdud la} / / de la gsum / {56/504} thogs bcas kyi bdud snyems byed du ‘dus pa dang / thogs med kyi bdud snyems byed du ‘dus pa dang / dga' brod kyi bdud snyems byed du ‘dus pa dang gsum mo / /

[2.2.1.3a] There are two parts to Negative Forces Creating Pride: [2.2.1.3.1] a brief teaching, [2.2.1.3.2] and an extensive explanation {“Negative Forces”}. In that [the latter] there are three parts: [2.2.1.3.2.1] Negative Forces with Obstructions in combination with that which causes pride, [2.2.1.3.2.2] Negative Forces without Obstructions in combination with that which causes pride, and [2.2.1.3.2.3] Negative Forces of Joyousness in combination with that which causes pride; these are the three.

thog ma la gnyis / lta bas ma zin na dngos po bdud du bstan pa {dngos po'i yul} dang / rtsa bral du shes na kun grol du bstan pa'o {dngos su} / / gnyis pa la lnga / rtsa bsnyems byed las byung ba'i bdud lnga ngos bzung ba {thogs med} dang / snyems byed grol na rigs drug las thar zhing ye shes lnga rtogs pa {zhe sdang rang} dang / dpe'i sgo nas ya nga med pa {de

494 yang } dang / rtogs kyang ma bcad na ‘ching ba {rtogs kyang} dang / snyems byed chod na sangs rgyas pa'o {E MA HO} / /
[2.2.1.3.2.1a] There are two parts at the beginning: [2.2.1.3.2.1.1] when seeing but not grasping (lta bas ma zin), this is taught as Negative Forces of Things {“tangible objects”}, and

[2.2.1.3.2.1.2] when understood as separated from a root, this is taught as total liberation (kun grol) {“things” }. In the second, there are five parts: [2.2.1.3.2.1.2.1] one identifies the five Negative Forces arising from the production of pride {“without Obstruction”},

[2.2.1.3.2.1.2.2] when one is liberated from the cause of pride, there is emancipation from the six classes of samsara (rigs drug) and comprehension of the five primordial wisdoms {“self- [[[Wikipedia:liberated|liberated]]] from aggression”}, [2.2.1.3.2.1.2.3] from the perspective of analogy [dpe'i sgo nas; i.e. as taught in the root text], one is without fear (ya nga med pa) {“therefore” }, [2.2.1.3.2.1.2.4] even comprehension is a fetter when it has not been severed {“furthermore, comprehension”}, [2.2.1.3.2.1.2.5] when the production of pride is severed, one is enlightened {“How wonderful!”}.

gsum pa la gnyis / thun mong dang / mchog go / thun mong la gnyis / dngos grub la chags na bdud yin pa {dga' brod} dang / ma chags na rgyan yin pa'o / / mchog la gnyis te / brod pa bdud du bstan pa {sku gsum} dang / de shes na snyems byed med pa'o {‘khor ba rang} / /
[2.2.1.3.2.3a] In the third, there are two parts: [2.2.1.3.2.3.1] the common and

[2.2.1.3.2.3.2] the exceptional. [2.2.1.3.2.3.1a] In the common, there are two parts:
[2.2.1.3.2.3.1.1] when there are attachments to accomplishments (dngos grub; siddhi), they are Negative Forces {“Joyous”}, and [2.2.1.3.2.3.1.2] when there is non-attachment, it is an ornament. [2.2.1.3.2.3.2a] In the exceptional, there are two parts: [2.2.1.3.2.3.2.1] that taught as Negative Forces of cheer {“Three Bodies”}, and, [2.2.1.3.2.3.2.2] that when understood, it does not produce pride {“samsara own” }.

spyi don gnyis pa dpe'i sgo nas bstan pa la lnga las / dpes bshad pa dang / lta ba dang / bsgom pa dang / spyod pa dang / ‘bras bu'o / /
[2.2.2a] The second general meaning taught from the perspective of analogy has five parts: [2.2.2.1] Taught by analogy, [2.2.2.2] view, [2.2.2.3] meditative cultivation, [2.2.2.4] practice, and [2.2.2.5] results.
dang po la gnyis / rgyud la ma khel na ‘ching ba {dpe yis} / rang gis rtogs na gzhan la phan pa'o {‘bri bzang} / /
[2.2.2.1a] In the first, there are two parts: [2.2.2.1.1] when one does not rely on one's lineage, one is fette
red {“by analogy”}; [2.2.2.1.2] when comprehended by oneself, one is a benefit to others {“fine Dri” [i.e. a good female yak]}.
lta ba la gnyis / bdud rtsa bral du rtogs par byed pa {khyung chen} dang / de ltar shes pas chod pa'o {rtsa bral} / /
[2.2.2.2a] There are two parts to the view: [2.2.2.2.1] Negative Forces of one who comprehends the separation from the root {“garuda bird”}, and [2.2.2.2.2] by understanding in that way, [the root] is severed {“separation from the root”}.
bsgom pa la gsum / dpe'i sgo nas bsam du med pa {bzhag thabs} / ma bcos lhug par bzhag pa {bcos bslad} dang / dran rtog bden med du shes pas mya ngan las ‘das pa'o {rig pa rang lugs} / /
[2.2.2.3a] There are three parts to meditative cultivation: [2.2.2.3.1] from the perspective of analogy, it is without thought {“method of resting”}; [2.2.2.3.2] resting loosely without contrivance {“tainted by contrivance”}; and [2.2.2.3.3] by understanding the lack of truth in thought, it is nirvana {“one's own way in enlightened knowing” }

spyod pa la gnyis / nyon mongs {spyod pa} dang bral ba'i brtul zhugs / spyod pa glod du gyur pas thams cad grogs su bstan pa'o /
[2.2.2.4a] There are two parts to practice: [2.2.2.4.1] the yogic discipline of separation from afflictions, and [2.2.2.4.2] the practice that is taught as beneficial to all by means of loosening.
bras bu la gnyis / don rtogs pas bsgrub tu {57/505} med pa {‘bras bu} dang / bdag sangs rgyas su nges pa'o {snyems ba} / /
[2.2.2.5a] There are two parts to the result: [2.2.2.5.1] one will not have accomplishments by comprehending the meaning {“result”}, and [2.2.2.5.2] one will ascertain the enlightened state {“pride”}.

spyi don gsum pa dpe dang bral par bstan pa la lgna / rig pa ‘khrul pa / ma rig pa ye shes / ma byas pa gzhi / mi byed pa lam / ma grub pa ‘bras bu ‘o / /
[2.2.3a] In the third general meaning, there are five parts in the teaching separate from analogy (dpe dang bral pa): [2.2.3.1] the confusion of enlightened knowing, [2.2.3.2] the primordial wisdom of ignorance, [2.2.3.3] the uncreated ground (ma byas pa gzhi), [2.2.3.4] the indestructible path (mi byed pa lam), and [2.2.3.5] the unestablished result.
dang po la gnyis / rang bzhin ‘khrul pa {rig med} dang / grub mtha' la ltos te ‘khrul pa'o {dbyer med} / /
[2.2.3.1a] There are two parts in the first: [2.2.3.1.1] the confusion of self-nature {“without knowledge”}, and [2.2.3.1.2] the confusion from relying on tenet systems {“undifferentiated”}.

gnyis pa la gnyis / gti mug ye shes su bsgyur ba {de bas} / ci shar rang byung du bstan pa'o {rig pa} / /
[2.2.3.2a] There are two parts in the second: [2.2.3.2.1] obscurations become primordial wisdom {“therefore” }, and [2.2.3.2.2] whatever arises are self-occurring teachings {“enlightened knowing”}.
gsum pa la gnyis / sangs rgyas kyis ma byas pa {yang dag} / ‘jig rten las mi rtogs pa'o (ma byas ‘dus ma byas) / /
[2.2.3.3a] There are two parts in the third: [2.2.3.3.1] uncreated by a buddha {“pure”}, and [2.2.3.3.2] unknown from the mundane world {“uncreated, uncompounded”}.
bzhi pa la gnyis / mu bzhi bden med du rtogs pa {ma byas} / don rtogs pas ‘khor pa las grol ba'o {gzugs gis (sic) dang tshor} / /
[2.2.3.4a] There are two parts in the fourth: [2.2.3.4.1] the four states are comprehended as without true existence {“uncreated”}; [2.2.3.4.2] one is liberated from samsara by comprehending the meaning {“form and feeling” }.

lnga pa la bzhi / blo chung ba la drang thabs su bstan pa {ma grub} / grub rgyu don med pa {grub na} dang / blo ma grol na don med pa {chos kyi} dang / ‘dzin med rtogs na sku gsung thugs su bstan pa'o {lus la} / /

[2.2.3.5a] There are four parts in the fifth: [2.2.3.5.1] the teaching on the provisional method for the small discursive mind {“unaccomplished”}; [2.2.3.5.2] the lack of an aim as a cause for accomplishment {“if accomplished”}; [2.2.3.5.3] the lack of an aim when one is not liberated from the discursive mind {“to things”}, and [2.2.3.5.4] the teaching on body, speech and mind when non-grasping is comprehended {“to the body”}.
mjug gi don la yang gnyis / mtshan don gyi sgo nas bstan pa {E MA HO} dang / nyams so / / de la bzhi / blo dang bral ba'i nyams {nan tan} dang / gdams pa khyad par can {gnyan sa la sogs} dang / khal du khel na lta ba yin pa {rkyen snang} dang / gnyan sa ‘grim pa gal che ba'o {gnyan sar} / /
[3.1] The concluding materials are also twofold: [3.1.1] taught from the perspective of the meaning of the title {“how wonderful!”}, and [3.1.2] [[[taught]]] from experience. [3.1.2a] In [the latter] there are four: [3.1.2.1] the experience of separation from the discursive mind {“conscientiously”}; [3.1.2.2] together with the distinctive instruction {“severe places and the like”}; [3.1.2.3] the viewpoint when one is loaded with burdens, {“apparent circumstances”}; and [3.1.2.4] the great importance of wandering in severe places {“in severe places”}.

bka' tshoms chen mo'i bsdus don rdzogs so / §
The Summary of the Great Speech Chapter is complete.
Appendix Eight: Gcod kyi TIKA (Bka' tshom chen mo'i ‘grel pa)
Gcod bka' tshoms chen mo'i sab cad bzhugs so / / rje rang byung rdo rjes mdzad pa / / {57.6/505} {gcod kyi TIKA bzhugs so} / /
{A Chod Commentary.}

shes rab kyi pha rol tu phyin ma la phyag ‘tshal lo / / spros pa nyer zhi zhi ba ‘dus ma byas / / ‘gag med thugs rje'i thugs la pha rol phyin / / rgyas pa'i bang ltar rnam rgyas skyon mi mnga' / / ‘gro la thugs brtse thub dbang sras bcas ‘dud / / brjod med dbyings las ming dang yi ge'i tshogs / / rnam ‘phros brgyad khri bzhi stong gsung gi mdzod / / kun gyi {58/506} snying po pha rol phyin pa yi / /

I pay homage to the Goddess Prajnaparamita. The perfection at the heart of compassionate activity is the complete cessation of elaborations (spros pa; prapahca), uncompounded, unobstucted peace. It is like an abundant storehouse (rgyas pa'i bang) without an abundance of faults. I bow down (‘dud) to those empowered with loving-kindness toward beings and their sons. This is a collection of words and letters from the expanse beyond expression (brjod med dbyings), a treasury (mdzod; kosa) of teachings in 84,000 emanations (rnam 'phros). The heart of everything is theparamita.

nyams len rnam rtog gcod pa'i yi ge brtsams / rgyal ba sras dang bcas pa'i bka' dang / de'i rnam 'phrul 'jig rten du dpag tu med pa byon pa rnams kyis bstan bcos dang gdams pa'i tshogs ji snyed cig bshad kyang / theg pa che chung rnams su ‘dus shing / de las kyang theg pa chen po'o / /

[This is a] Chod practitioner's written composition [regarding] meditation practice (nyams len) and discursive thought (rnam rtogs). The speech of the buddhas and bodhisattvas (rgyal ba sras dang bcas pa), with the collections of treatises (bstan bcos; sastra) and instructions (gdams), as well as whatever has been explained (ji snyed cig bshad) by a procession of unfathomable worldly manifestations of these [[[buddhas]] and bodhisattvas], combined in the greater and lesser vehicles (thegpa che chung; Mahayana and Hinayana), and from that there is the great vehicle (theg pa chen po).

mdo sde dang rgyud sde'i dgongs pa gnyis las / kun gyi mthar thug shes rab kyi pha rol tu phyin pa'o / / de la nyams su blangs pa'i tshul gnyis las legs par sbyangs shing lung dang rigs pa'i sgo nas spros pa'i mtha' brgyad dang bral bar gtan la dbab pa dang / nang du ‘jog pa la brten nas gzugs sogs kyi snang bden sgyu mar bshig pa'i tshul dang / gnyis ka la bogs ‘don yul yul can gnyis med du bsre b
ar byed pa ni pha rol tu phyin nas gcod kyi gdams ngag yin no / /
Having the intention of both Sutra and Tantra, the prajhaparamita is the ultimate (kun gyi mthar thug) [[[teaching]]]. In that regard, [theprajhaparamita] is a fine discipline (legspar sbyangs) from these two methods of gaining experience: from the [[[Sutra]]] perspective of authoritative transmissions (lung; agama) and logic (rigs pa), [the prajhaparamita] is definitely understood as separate from the eight extremes of elaboration (spros kyi mtha' brgyad );
relying on resting within (nang du ‘jog pa la brten nas) is the [[[Tantra]]] method for eliminating the apparently true illusions (snang bden sgyu ma) of form and the rest. A supplementary practice (bogs ‘don) to these two, the mixing of subject and object without duality, is the oral instruction of Chod based in the Prajhaparamita.
 

pa'i tshul gsum dang / ma cig la sogs pa rnams kyi lo rgyus gzhan du shes par bya'o /

With regard to that [the oral instruction of Chod based in the Prajhaparamita], there are two parts: [1.] the history (lo rgyus) of whatever has occurred, and [2.] the necessity of instruction. [1.1.] As for the first, the three modes of transmission and the history of Ma cig and others should be understood from another [source].

gnyis pa gdams pa ni / gsum las / bde gshegs bka' ma brgyud pa'i gdams ngag dang / byin rlabs dbang bskur gyi brgyud pa'i gdams ngag dang / lung bstan gyi brgyud pa'i gdams ngag gsum las / dang po ni ma cig nyid kyi thugs nyams su byon pa'i yi ger bkod pa rnams yin te / de la bzhi las / phyi bka' tshoms zhi ba rgyas su bshad pa dang / nang ngo sprod le lag tu gdab pa dang / don gnad them khong khol du bstan pa dang / gsang ba brda chos la brdar bsgyur pa'o / /

[2.a.] Second, as for the instruction, there are three parts. The three are [2.1.] the oral instruction of the transmission of speech (bka' ma; buddhavacana) of the sugata [[[buddhas]]], [2.2.] the oral instruction of the transmission of blessings and empowerments, and [2.3] the oral instruction of the transmission of predictions. [2.1.a.] First, there are the writings from the heartfelt practice (thugs nyams su byon pa'i yi ger bkod ) of Ma cig herself. Concerning those, there are four parts: [2.1.1.] the exoteric Speech Chapter, an extensive explanation of pacification (phyi bka' tshoms zhi ba rgyas su bshad pa); [2.1.2.] the esoteric Introduction, [which is] established in sections (nang ngo sprod le lag tu gdab pa); [2.1.3.] the vital Pith Instructions (don gnad them) and Hypothetical Disputes (khong rgol); [2.1.4.] and the secret Symbolic Teaching translated in signs (brda chos la brdar bsgyur pa).
de rnams la mchog tu gyur pa bka' tshoms chen mo ‘di la gsum las / klad dang / gzhung dang / mjug go / / dang po ni gsum las / tshig rkang pa gnyis kyis phyag ‘tshal ba bstan te / de yang mi smra zhes bya ba la sogs {59/507} pa smos nas / don spros pa'i mtha' dang bral bar ston pa yin te / gang ‘phags pa rnams kyis mngon sum du gyur pa /

[2.1.1.a.] The most excellent of these [writings], the Great Speech Chapter, has three parts: [2.1.1.1.] the prefatory materials, [2.1.1.2.] the main part, and [2.1.1.3.] the conclusion.
[2.1.1.1.a.] In the first [i.e. the prefatory materials], there are three sections: [2.1.1.1.1.] the teaching on paying homage through two lines of verse. In addition, having mentioned the so- called “inexpressible” (mi smra) and so forth, the meaning that is the teaching on freedom from extremes of elaboration and [the teaching on] whatever is directly perceived by superior ones (‘phags pa; arya).

spros pa thams cad nye bar zhi ba'i bdag nyid can ni / brjod par mi ‘gyur la / so so'i skye bo rnams kyis bsams pas rjes su dpag par mi nus pa'i phyir / yul yul can las ‘das pa ste / dmigs pa'i sgrib g.yogs can thams cad kyis dben pa'i bdag nyid can / shes rab kyi pha rol tu phyin ma de nyid la phyag ‘tshal ba yin te / smra bsam brjod med shes rab pha rol phyin / / ma skyes mi ‘gag nam mkha'i ngo bo nyid / / so so rang rig ye shes spyod yul ba / / dus gsum rgyal ba'i yum la phyag ‘tshal lo / / zhes pa dang dbyer med pa'i phyir ro / /

The personification (bdag nyid can) of the complete pacification of all elaborations is not expressible; subject and object are transcended because individual beings are incapable of inference through contemplation (bsams pa). Having an isolated self-nature [dben pa'i bdag nyid can] through the complete veiling of referents (dmigs pa), I pay homage to the Goddess Prajnaparamita herself. The perfection of wisdom (shes rab pha rolphyin; prajnaparamita) is without speech, thought or expression; it is the unborn, unobstructed essentiality of space. Discriminating awareness primordial wisdom (so so rang rig ye shes) is the domain of practice

(spyod yul ba). One says “I pay homage to the Mother of the Victorious Ones of the Three Times” for the sake of inseparability.
gnyis pa ni / gcod kyi bka' tshoms zhes pas / mtshan thog mar smos pa'o / /
[2.1.1.1.2.a.] Second: by saying “Great Speech Chapter,” the name is expressed at the beginning.

gsum pa ni / ‘ga' la phan phyir zhes pa la sogs tshig rkang pa lngas / bshad par dam bca' zhing / mdor bstan pa yin te / chos thams cad kyi rtsa ba bden med yin la / de rtogs par byed pa la sgrib ba gnyis spangs dgos shing / sgrib byed kyi rtsa ba kun gzhi las / rnam par rtog pas nying ‘khrul dang sum ‘khrul tu rtog ste / gzugs la sogs pa'i yul bden par rig pa las zhen cing chags pas / don bden med la sgrib pa'i bdud du gyur pa yin te / de yang sems ye nas stong zhing / rang bzhin gyis ‘od gsal ba de la gnas pa ni / sangs rgyas kyi ye shes dang kyad par med de / mdo las / sems rtogs na sangs rgyas yin pas / sangs rgyas gzhan du mi btsal ba'i ‘du shes rab tu bsgom par bya'o / / zhes gsungs pa'i phyir ro / /

[2.1.1.1.3.] Third: through the five-line verse stating “in order to benefit some” and so forth, there is the intention to explain (bshad par dam bca') and to briefly summarize. As the root of all things is without truth, it is necessary to abandon the two obscurations (sgrib ba gnyis; avaranadvitidhah10); by understanding that the root of the production of obscurations is the underlying ground (kun gzhi; alaya ), one understands one's own inner confusion (nying ‘khrul) and the three-fold confusions (sum ‘khrul). Because of clinging and attachment to knowing objects (yul) such as form as truly existing, there is a Negative Force of obscuration regarding the absence of a truly existent meaning (don). Therefore, mind (sems) is primordially empty and naturally abides in that luminosity; it is without distinction from the primordial knowledge of the enlightened state (sangs rgyas kyi ye shes). In order to explain, it is said in the Sutra, “because one is in an enlightened state (sangs rgyas) when the mind (sems) is understood, cognitions other than the enlightened state are not sought [and] there should be complete meditative cultivation (rab tu bsgom pa).”

gnyis pa gzhung gi don la mdor bstan pa dang / rgyas par bshad pa gnyis las / thog ma ni sems rang rig rang {60/508} gsal chos kyi sku de la / sgrib byed kyi bdud de gang yin zhe na / thogs bcas dang thogs med dang / dga' brod dang snyems byed de / bzhi po yang rtsa ba snyems byed las byung zhes pa'o / /
[2.1.1.2.] In the second [the main section], there are two parts: [2.1.1.2.1.] the brief summary of the meaning of the text and [2.1.1.2.2.] the extensive explanation. [2.1.1.2.1.1.] At the beginning—with regard to that mind (sems) that is self-knowing (rang rig), is self-luminous (rang gsal), and is the dharmakaya—what is said to be the Negative Force that creates
obscurations? With Obstruction and Without Obstruction and Joyous and Producing Pride, these are the four [Negative Forces]; moreover, they are said to arise from the root of Producing Pride.

rgyas par bshad pa la rnam pa gsum las / skyes bu las dang po rnams la bdud bzhi bye brag tu bstan nas nyams su blang pa dang / gnyis pa dpe'i sgo nas bden med du spyad pa dang / gsum pa dpe dang bral ba'i nyams len bstan pa yin te / 'di dag kyang lam rnam pa lnga dang sbyar bar bya'o / /
[2.1.1.2.2.] The extensive explanation is threefold: [2.1.1.2.2.1.] beginners (skyes bu las dang po rnams) gain experience from the teaching on the four specific Negative Forces; [2.1.1.2.2.2.] the second [stage] is practicing the absence of true existence from an analogical perpective; [2.1.1.2.2.3.] the third [stage] is experiential teachings that are separate from analogy. These moreover, should be connected with the five parts of the path.
thog ma la bzhi las / thob bcas kyi bdud 'di la gnyis las / bdud rang las byung ba ngos bzung ba ni / thogs bcas zhes pa la sogs tshig rkang ba bzhi ste / gzugs sogs dbang shes kyi dngos su snang ba rnams dang / dgag bsgrub dang bcas pas 'khor bar bcings zhes so /

[2.1.1.2.2.1.a.] At the beginning, there are four parts. [2.1.1.2.2.1.1.] There are two aspects regarding these Negative Forces With Obstruction: [2.1.1.2.2.1.1.1.] the Negative Forces identified with what arises from oneself, so-called “With Obstruction” and the like, [are discussed] in four lines [rtsa 7/456]. Because substantial appearances of sense consciousnesses (dbang shes) such as form are associated with negation and affirmation (dgag bsgrub), they are said to be fetters to samsara.
de'i ngo bo stong par gtan la ‘bebs pa ni / gzugs ni zhes pa la sogs pa tshig rkang pa bcu drug gis bstan te / gzugs sogs kyi snang ba sgrub pa'i tshe na / de'i ngo bo rang bzhin stong par rig pas brtag na yang grub la / lung las kyang / gzugs stong ba'o zhes pa dang / bcom ldan ‘das kyis gzugs rnam pa thams cad mkhyen pa nyid kyi bar stong pa nyid du gtan la phab pas / de ltar gzugs sogs bden med du bsgoms pas / dngos por rtag ‘dzin spangs te / stong yang yid la ma byas pas / chad pa'i tha snyad dang bral ba'o / /

[2.1.1.2.2.1.1.2.] As for the determination that the essence of form is emptiness, stating “gzugs” and so forth, it is taught in sixteen lines [rtsa 7-8/456-457]. At the time of the accomplishment, when enlightened knowing (rig pa) understands the essence and self-nature of appearances of form and so forth to be empty, they are also established [as empty]. Moreover, according to the authoritative teaching (lung; agama), “form is emptiness.” Also, the Lord (bcom ldan ‘das; bhagavan) [[[taught]] that] form, “until one is omniscient (thams cad mkhyen pa nyid kyi bar), is logically determined (gtan la phab pa) to be emptiness.” In that way, through meditatively cultivating [an understanding of] the lack of true existence [[[inherent]] in] form and the rest, one abandons clinging to the permanence of objects. Moreover, because not even emptiness is produced in the mind, one is separated from the conventions of nihilism.

de lta bu'i bden med la gzugs sogs kyi snang ba tsam dgag tu ma btub kyang / snang ba rang bzhin med par rtogs pa ni shes rab kyi pha rol tu phyin pa'o / / de ltar bsgoms pa ni lam gyi mchog yin te / ‘phags pa las / gzugs ni gzugs kyi ngo bo nyid dang bral ba'o / / de bzhin du / tshor ba dang / ‘du shes dang / ‘du byed dang / rnam par shes pa ni / / {61/509} rnam par shes pa'i ngo bo nyid dang bral ba'o / / zhes gsungs pas / / rnam rtog rang ‘gag su btang zhing bsgom pa yin no / /
Lacking true existence in that way, mere appearances of form and the others cannot be obstructive; moreover, comprehending the absence of self-nature of appearances is the perfection of wisdom (shes rab kyi pha rol tu phyin pa; prajnaparamita). In that regard, meditative cultivation is the exceptional path (lam gyi mchog). As is stated in the Superior One (‘phags pa; ‘arya), “Form is separate from the very essence of form [i.e. it is empty]. Likewise, sensation (tshor ba; vedana), cognition (‘du shes; samjna), compositional factors, (‘du byed; samskara), and consciousness (rnam par shes pa; vijhana) are separated from the very essence of consciousness.” Letting go of the self-obstruction (rang ‘gag) of discursive thought is meditative cultivation.
rnam par rtog pa ni thogs med kyi bdud yin yang / ‘khrul pa'i blos zhen pas A ‘thas su gyur pa ni thogs bcas yin par ‘di dag kyang chos kyi dbyings kyi ye shes su bsgyur cig ces pa'o / /

Discursive thinking is a Negative Force Without Obstruction; in addition, the occurrences of reification (A ‘thas su gyur pa) due to the clinging by confused rational minds (‘khrul pa'i blos) are [Negative Forces] With Obstruction, yet these [[[rational]] minds] are also said to become the primordial wisdom of the expanse of things (chos kyi dbyings kyi ye shes; dharmadhatujhana).
gnyis pa thog med kyi bdud la gnyis las / byung tshor ngos bzung ba ni / thogs med zhes pa la sogs tshig rkang pa dgu ste / / yid kyi rnam shes las byung ba'i / byung tshor bzang ngan rnams yin no / / zhes so /
[2.1.1.2.2.1.2.] Second, there are two sections on Negative Forces Without Obstruction. As for the identification of sensations, in the nine lines beginning with the phrasethogs med” [rtsa 8/457], it is said that sensations which arise from mental consciousness (yid kyi rnam shes) are [2.1.1.2.2.1.2.1.] good and bad.
de dag kyang rtogs na rang grol du ‘gyur ba ni / chos dbyings klong chen la sogs thig rkang bcu ste / sems nyid kyi dbyings las rnam par rtog pa chu rlabs lta bu rnams kyang / gong du bshad pa ltar dgag bsgrub med par rang rig rang gsal gyi ngang la mnyam par bzhag pas grol bar ‘gyur zhes pa'o / /
[2.1.1.2.2.1.2.2.] Moreover, when these [[[sensations]]] are comprehended, they will become self-liberated; this is stated in the nine lines from “chos dbyings klong chen” onward. Like waves on water, discursive thoughts [arise] from the expanse of mind itself (sems nyid). Moreover, as explained above, it is said that [through] a self-knowing that lacks negation and affirmation (dgag bsgrub med par rang rig), one will become liberated by resting equanimously in the state of self-luminosity.

dga' brod kyi bdud la gnyis las / mdor bstan pa ni / dga' brod ces pa la sogs pa'i tshig rkang pa gsum ste / thun mong dang mchog gi bdud gnyis / rang rig ‘khrul pa las byung ba yin no / /
[2.1.1.2.2.1.3.] With regard to Joyous Negative Forces, there are two sections. [2.1.1.2.2.1.3.1.] As for the brief explanation, there are three lines including the phrasedga' brod” [rtsa 8/457]. The two types of Negative Forces that arise from one's own mental confusion are the common Negative Forces and the exceptional Negative Forces.
rgyas par bshad pa la gnyis las / thun mong dang / mchog go / / dang po la gnyis las / yon tan la chags na lam bdud yin pa ni / gnyan sar zhes pa la sogs tshig rkang pa brgyad de / de yang bla ma'i gdams ngag nyams su blangs nas / rkyen phra'u lam du

 slong ba las / rlom sems skye ba dang / gzhan yang g.yeng ba la sogs pa'i byang chub kyi gegs su ‘gyur pa thams chad bdud du bstan pa'o / /
[2.1.1.2.2.1.3.2.] In the extensive teaching, there are two sections: [2.1.1.2.2.1.3.2.1.] the common [Negative Forces] and [2.1.1.2.2.1.3.2.2.] the exceptional [Negative Forces]. [2.1.1.2.2.1.3.2.1.a.] With regard to the first, there are two types. [2.1.1.2.2.1.3.2.1.1.] Path Negative Forces, when one is attached to qualities, are discussed in eight lines beginning from “gnyan sar” [rtsa 8/457]. Then, having gained experience and with the oral instruction of one's lama, more subtle conditions (rkyen phra'u) rise up on the path, such as the generation of an arrogant mind and also other distractions; everything that becomes an obstruction of the spirit of enlightenment is explained as a Negative Force.

rmi lam lta bur bstan pa ni / yon tan ces pa la sogs pa'i tshig gis / gong gi bdud de'i skyon sel zhing / gnyen po yang bden med du ston par byed pa yin te / thun mong gi {62/510} yon tan phra'u gang la yang / yul sems gnyis med du bshig pa'i shes rab kyi blos zhen pa med par bya ste / rmi lam dang / bzhin bzang gi snyis pa chus bkang ba ltar / yon tan gyi rnam pa la sogs pa rnams kyang / rang gi rnam par rtog pa bsdus pa yin te / rloms sems bskyed par mi bya'o / /
[2.1.1.2.2.1.3.2.1.2.] As for the explanation of what is similar to dreams, through the words “yon tan” and so forth [rtsa 8/457], there is the teaching on the absence of true existence for the elimination of, and also as the antidote for, the faults of the above Negative Forces. Whatever subtleties the ordinary qualities have, it should go without saying (zhen pa med par bya) that by means of the demolishing wisdom mind (bshig pa'i shes rab kyi blo), mind and object are without duality (yul sems gnyis med). As if covered by water (chus bkang ba), dreams and pleasing appearances (bzhin bzang) fade away (snyis pa); even such qualities as these are contained in one's own discursive thinking. One should not generate an arrogant mind!

de bzhin du sdug bsngal gyi rnam pa ci snyed pa'ang shes par byas la / shes nas kyang thad kar bcad par bya'o / / ‘di yan chod ni / tshogs lam nyams su len par byed pa rnams kyi bogs ‘don gyi gdams pa yang dag par bstan to / /

Similarly, having knowledge of whatever types of suffering there are, from this knowledge, moreover, one should cut directly through [the suffering]. Up to this point, the instruction on the methods for augmenting (bogs ‘don) the actions for gaining experience on the path of accumulation is an authentic teaching.
mchog la gnyis / mgo na lam bdud du bstan pa dang / blos byas bdud du bstan pa'o / / thog ma la gnyis las / bdud ngos bzung ba la yang gnyis las / mdor bstan pa ni / tshig rkang pa gnyis dang / rgyas par bshad pa ni / tshig rkang pa drug ste / de yang mchog ces pas / spros bral du blta ba dang / mnyam nyid du bsgom pa dang / rtog med du spyod pa dang / nyams len myong cha dang bcas par ‘dzin pa ni / yul sems gnyis med du ma shes par / bdag med rtogs par byed pa'i lam khyad par can du mi ‘gyur te / ‘dzin pa dang bcas pa'i phyir ro / /

[2.1.1.2.2.1.3.2.2.a.] With regard to the exceptional [Negative Forces], there are two parts: [2.1.1.2.2.1.3.2.2.1.] at the beginning is a teaching on the Negative Forces of the path when misunderstood, and [2.1.1.2.2.1.3.2.2.2.] a teaching on mind-made (blos byas) Negative Forces. [2.1.1.2.2.1.3.2.2.1.a.] At the beginning [regarding the Negative Forces of the path when misunderstood] there are two parts. [2.1.1.2.2.1.3.2.2.1.1.] [First,] the identification of the Negative Forces, which also has two parts: [2.1.1.2.2.1.3.2.2.1.1.1.] [it is] taught briefly in two lines; [2.1.1.2.2.1.3.2.2.1.1.2.] [and it is] explained extensively in six lines. [2.1.1.2.2.1.3.2.2.1.1.1.a.] Moreover, [with regard to the brief teaching mentioning “path” and “result”], the word “mchog” [rtsa 9/458] [denotes] the view freed from elaborations, the meditative cultivation of equanimity, and the non-conceptual practice (rtog med du spyod pa). As for the grasping associated with lived experience (nyams len myong cha), there will not be a distinctive path of comprehending selflessness without knowing the non-duality of objects and mind (sems); this is due to the association with grasping.

gnyis pa brda' ru shes na grol ba la bzhi las / rang shar la blta bya lta byed med pa ni / lta bsgom zhes pa la sogs pa'i tshig rkang pa drug ste / de yang dbang po rnon po'i rten gyi gang zag ‘ga' zhig la / lta bsgom pa'i bye brag dpag tu med pa bshad pa rnams kyang don dam par yid la byar med pa yin pas / / A ‘thas kyi blo yang spang zhing / ma ‘gags pa'i rtsal snang ba bden med du rgyas btab pa ni gcod kyi mchog yin no / / de ltar du yang / rgyas pa las / gzugs * yid la mi byed ces pa nas rnam pa thams cad mkhyen pa nyid kyi bar du yid la mi byed par {63/511} gsungs pa'i phyir ro / /

[2.1.1.2.2.1.3.2.2.1.2.] Second, with regard to liberation when the signs are understood, there are four parts. [2.1.1.2.2.1.3.2.2.1.2.1.] [First,] the absence of a self-arising observer or observed is discussed in six lines beginning with “lta sgom” [rtsa 9/458]. In addition, for the few persons who have a foundation of sharp faculties, because even explanations about the unfathomable particularities of view and meditative cultivation are not created in their actual mental consciousnesses (don dam par yid la), the mind of reification (A 'thas kyi blo) is also abandoned and one extensively determines the lack of truth of unobstructed apparent appearances—this is the exceptionality of Chod. Also in that way, the extensive teaching states, “form is not created in mental consciousness” (gzugs yid la mi byed), since it is said that there is no creation in mental consciousness (yid) in the middle of omniscience (rnam pa thams cad mkhyen pa nyid).

gnyis pa bsgom pa snyom mkhan med pa ni / kun kyang rang byung zhes pa la sogs pa tshig rkang pa bcu ste / gong du smos pa la sogs pa kun kyang rang sems yin pas / gnyen po rtsol bcas kyis bsgom du med la / / lhang nge lhan ne la sogs pa bsam gtan gyi bye brag kyang / chu dang mar la sogs pa'i dpes / bsgom bya sgom byed gnyis med du bstan pa'o / /

[2.1.1.2.2.1.3.2.2.1.2.2.] Second, as for the meditative cultivation [for one who is not an] expert in equilibrium (snyom mkhan med pa), there are ten lines, from “kun kyang rang byung” onward [rtsa 9/458]. Including that expressed above, because everything is one's own mind, the antidote is not meditative cultivation with effort. Clear (lhang nge), still (lhan ne), and the like are the specifics of concentration (bsam gtan; dhyana). By the analogies of water and butter and so forth, it is taught that the meditative cultivation and the meditative cultivator are without duality.
gsum pa shugs ‘byung gi lta bas zin na / spyod pa rang gi rol pa ni / rang spyod zhes pa la sogs pa tshig rkang pa drug gis / bden med kyi don la ched du gnyer ba'i spyod pas spyad du med cing / nyams kyi snang ba A ‘thas kyi gnyen pos bzung du med de / rang grol du ma go na ‘ching pa'i phyir ro / /

[2.1.1.2.2.1.3.2.2.1.2.3.] Third, when grasped by the view occurring of its own accord (shugs ‘byung), regarding one's own play as practice, it is discussed in six[teen] lines beginning with “rang spyod” [rtsa 9/458]. One who practices deliberately seeking (ched du gnyer ba) the factual meaning of the absence of true existence (bden med kyi don) is without a practice (spyad du med); by means of antidotes to reification of experiential appearances, there is an absence of grasping. When one does not understand self-liberation, it is because of [such] fetters.
gnyen po bcug kyang rang grol du gyur na ni / gang yang bkag pa med mod kyi / ‘on kyang ma rtogs pa'i spyod pa mi bya ste / ‘di'i bzhed pas nyon mongs pa la sogs pa'i rnam rtog la / gnyen po stobs can gyis thad kar bcad cing / gcod byed kyi shes pa bden med du rgyas ‘debs pa ni / spyod pa'i mchog gyur gsungs pa'o / /

Moreover, when one becomes self-liberated having used an antidote, there are no obstructions whatsoever; but in any case, one should not practice uncomprehendingly. Through acceptance of this, by means of a powerful antidote, one directly severs discursive thoughts about such things as mental afflictions; the knowledge of the one who severs is the sealing of the absence of true existence, [which] is said to be the exceptional practice.
bzhi pa nyams myong blo las ‘das pa ni / nyams su zhes pa la sogs pa'i tshig rkang pa bcu yis / lam gyi gol sa bcod pa'i gdams ngag yin te / bdud kyi rtsa ba dmigs bcas yin pas / dmigs pa bsgom pa ni / shes rab kyi pha rol tu phyin pa bsgom pa ma yin no / /

[2.1.1.2.2.1.3.2.2.1.2.4.] Fourth, the transcendence of one's experiential mind (nyams myong blo) is discussed in ten lines, beginning with “nyams su” [rtsa 9-10/458-459]; it is the oral instruction regarding the place of going astray on the path. The root of the Negative Forces is an objective reference (dmigs bcas); as for the meditative cultivation of an objective reference, it is not the meditative cultivation of prajhaparamita.

‘o na gang yin zhe na / bsgom bya sgom byed dang bral ba / ‘dzin pa mtha' dag gis dben pa'i bdag nyid can / snang semsdzin med du bzhag pa las / nyams kyi bye brag mtha' dag kyang bden med du bshig cing / bskal pa bye ba la sogs par yang / yul / yul can du bsgoms na de nyid kyi lam ma yin la / bden med rtogs pa'i skad cig la / bdud thams cad rang sar grol bar ‘gyur bas / ‘di'i phyir na bla ma mchog la rag lus pa'o / / ces so / /

Then, if one were to ask what [the meditative cultivation] is, [the reply would be that it is] the separation of the meditation object and the meditator. Having a self-identity (‘dzin pa mtha' dag) isolated from grasping in its entirety, from resting without grasping appearances and mind (sems), the particularities of experience in their entirety are also destroyed in their lack of true existence. It is not the path of thatness (de nyid) when one meditatively cultivates objects and subjects, even for millions of eons or more. At the moment of comprehending selflessness, all the Negative Forces will be liberated on their own ground. Because of this, one is dependent on an exceptional spiritual teacher (bla ma mchog).

blos {64/512} byas bdud du bstan pa la gnyis las / ‘dod pa dang bcas pas ‘bras bu'i bdud ni / mchog gi zhes pa la sogs pa'i tshig rkang pa lnga ste / de yang theg pa gsum gyi lam gyi drod rtags dang / ‘bras bu la ‘dod pa dang / ‘dzin pa rnams ni bdud yin no zhes so / /

[2.1.1.2.2.1.3.2.2.2.] The teaching on mind-made Negative Forces has two parts.
[2.1.1.2.2.1.3.2.2.2.1.] The Negative Forces of results because of having desire is discussed in five lines beginning with “mchog gi.” Moreover, there are the signs of warmth of the paths of the three vehicles; it is said that desire for and grasping of results are Negative Forces.

de yang rang yin na bsgrub tu med pa ni / lus ngag yid gsum zhes pa la sogs pa'i tshig rkang pa bcu gcig ste / gong gi rgyu ‘bras la sogs re dogs dang bcas pa las grol bar byed pa ni / rang gi lus ngag yid gsum rtogs na sku gsum yin pas / sangs rgyas gzhan nas bsgrub tu med de / slob dpon Na ro pas / chos kun sems la gnas zhes gsungs / /

[2.1.1.2.2.1.3.2.2.2.2.] In addition, that one's own identity is not something to be achieved is discussed in eleven lines beginning with “lus ngag yid gsum” [rtsa 10/459]. The previous cause, result, and so forth, are created by liberation from having hopes and fears; when one understands one's own triad of body, speech and mind as the three bodies, there will not be accomplishment through other enlightened ones. By the master Naropa it is said, “all things abide in the mind.”

chos kyi rtsa ba sems nyid des / zhes bshad pa'i phyir / sems nyid de bzhin rtogs par ma gyur na / bskal pa la sogs par bsgrubs kyang thob par mi ‘gyur zhing / lam dang ‘bras bu la re ba med par / chos dang gang zag gi bdagdzin mtha' dag bcad pa las / sangs rgyas gzhan nas bsgrub tu med ces so / /
Because it is said that the root of things is mind itself, when there is no understanding of that very mind itself, even if one has practiced (bsgrubs) for an aeon (bskal pa) or more, there will not be attainment and there will not be hope in the paths and results. Having thoroughly severed the self-grasping of things and persons, there will not be accomplishment through other enlightened ones.

snyems byed kyi bdud la gnyis las / mdor bstan pa ni / bdud la bzhi ru phye ba la sogs pa'i tshig rkang gnyis ni go sla'o / / rgyas bshad la gsum las / thogs bcas kyi bdud snyems byed du ‘dus pa dang / thogs med snyems byed du ‘dus pa dang / dga' brod snyems byed du ‘dus pa'o / /
[2.1.1.2.2.1.4.] As for Negative Forces Producing Pride, there are two parts:

[2.1.1.2.2.1.4.1.] as for the brief teaching, the two lines from “bdud la bzhi ru phye ba” onward
[rtsa 10/459] are easy to understand. [2.1.1.2.2.1.4.2.] In the extensive explanation, there are three types: [2.1.1.2.2.1.4.2.1.] Negative Forces With Obstructions in combination with
Producing Pride; [2.1.1.2.2.1.4.2.2.] [Negative Forces] Without Obstructions in combination with Producing Pride; [2.1.1.2.2.1.4.2.3.] Joyful [Negative Forces] in combination with Producing Pride.
dang po la gnyis las / lta bas ma zin pa'i dngos po bdud du bstan pa ni / dngos ‘dzin la sogs pa'i tshig rkang gnyis ni / dbang shes ‘khrul pas bzung ba dkar dmar / yul / yul can du zhen pas / thogs bcas kyi bdud du gyur zhes pa'o / /

[2.1.1.2.2.1.4.2.1.a.] The first [i.e., the Negative Forces With Obstructions in combination with Producing Pride] has two parts. [2.1.1.2.2.1.4.2.1.1.] Things which are not grasped correctly are described as Negative Forces; there are two lines about “dngos ‘dzin” and so forth. [One perceives] white and red objects because of mistaken sense consciousness; because of clinging to objects and subjects, they are said to be the Negative Forces With Obstructions.

rtsa bral du shes pa ni / dngos po yul gyi zhes pa la sogs tshig rkang pa bco lnga ste / gong du brjod pa'i gzung ‘dzin gyis bsdus pa'i rnam rtog ci snyed pa snyems byed du rtogs pa'i tshe gzung yul rags padzin med du rtogs la / snyems byed de {65/513} bcad pas bdud bzhi chod pa yin te / dper na nang gi me bsad pas rtsig gseb kyi du ba rang zhi ba bzhin no / /

[2.1.1.2.2.1.4.2.1.2.] Understanding the separation from the root is discussed in fifteen lines beginning from “dngos po yul” [rtsa 10/459]. As mentioned above, whatever is discursively thought about the connection of the grasping subject and the grasped object, at the time of understanding the production of pride, one understands without coarsely grasping (rags padzin med) the apprehended object (gzung yul rags pa). By cutting through that production of pride, the four Negative forces are also severed. As an analogy, by extinguishing the fire within, the smoke from wall cracks subsides of its own accord.
de yang ‘gog pa'am nyan thos kyi zhi ba ltar / yul snang tsam bkag pa ma yin gyis / gzugs sogs kyi yul snang la / de'i ngo bo chos nyid stong pa nyid du gnas pa dang / nam mkha'i ‘ja' ltar / snang ba la rang bzhin med pa bzhin du / ‘phags pa rnams kyis gzigs pa A cang ches kyis / so so skye bo rnams kyis kyang lung rigs gi sgo nas brtags shing dpyad na / de ltar yin te / sher snying las / gzugs stong pa'o / / stong pa nyid gzugs so zhes bshad cing / dper na sgyu ma'i mkhan po sgyu ma la chags sems mi ‘byung ba bzhin no / /

In addition, there is not cessation of merely the objective appearances like there is in the cessation (‘gog pa; nirodha) or the pacification of the Hearers. The essences of those objective appearances of form and so forth abide in the emptiness of things themselves (chos nyid; dharmata); they are like rainbows in space. It is absolutely the case (A cang ches) that the superior ones (‘phags pa; arya) perceive (gzigs pa) that appearances are lacking in self-nature. Moreover, when each individual being labels and analyzes from the perspective of authoritative teachings and reasoning (lung rigs), they are like [the superior ones]. According to the Heart Sutra (sher snying), “form is empty” (gzugs stong pa). Explaining that “emptiness is form” (stong pa nyid gzugs so) in an analogy, it is like a master of illusion for whom attachment to the illusion does not arise in the mind (sems).

de'i phyir nang du snyems byed las byung ba'i bdud bzhi bden med du rtogs pa las / gnyisdzin gyi blos bcad du yod pa ma yin gyi / dngos po dang ‘dzin pa rtsa bral rtogs pas / gzugs sogs rang sar grol ba ni / shes rab kyi pha rol tu phyin pa yin gyis / des na gnyisdzin med pa'i ngang du zhog cig ces pa'o / /

Thus, from comprehending the absence of true existence of the four Negative Forces arising from the internal production of pride, there is no cutting by a discursive mind (blo) of dualistic grasping. Form and the rest are liberated on their own ground because one comprehends things (dngos po) and grasping subjects (‘dzin pa) as separated from a root; [this] is the perfection of wisdom (shes rab kyi pha rol tu phyin pa; prajnâpâramitâ). That being so, it is said that one must rest in a state without dualistic grasping.

thog med snyems byed du ‘dus pa las / rtsa ba snyems byed las byung ba'i bdud lnga ngos bzung ba ni / thogs med zhes ba sogs tshig rkang drug ste / de yang dug lnga la sogs re dogs su gyur pa rnams ni snyems byed kyi bdud do / / zhes so / /

[2.1.1.2.2.1.4.2.2.a.] From the combination of [Negative Forces] Without Obstruction and [Negative Forces] Producing Pride, the root of Negative Forces which arise from the Production of Pride is identified as five-fold. [2.1.1.2.2.1.4.2.2.1.] Stating “thogs med” and so on, in six lines [rtsa 10-11/459-460], it is also said that hopes and fears regarding such things as the five poisons are Negative Forces Producing Pride.

gnyis po snyems byed las grol na rigs drug las thar zhing ye shes lnga rtogs ba ni / zhe sdang rang sar grol zhes ba la sogs pa tshig rkang pa nyi shu rtsa gnyis te / de yang thog bcas snyems byed du ‘dus pa'i skabs su bshad pa ltar / rnam rtog gzhi med du shes bas / nyon mongs pa lnga rang sar grol zhing / rigs drug gi sdug bsngal rang sar dag nas / nyon mongs pa lnga ye shes lngar ‘gyur pa yin te / de yang rgyas {66/514} par phye na / nyon mongs pa zhe sdang gi rgyu byas nas dmyal ba'i sdug bsngal nyams su myong ba dang / snyems byed yin pas / de gzhi med du rtogs pa la brten nas / me long lta bu'i ye shes ‘thob bo /

[2.I.I.2.2.I.4.2.2.2.] Second, the emancipation from the six classes [of samsara] and the comprehension of the five primordial wisdoms when one is liberated from the [Negative Forces] producing pride are discussed in twenty-two lines continuing from “zhe sdang rang sar grol” [rtsa 11/460]. In addition, in the way that it is explained in the context of the connection of the [Negative Force] with Obstructions and the [Negative Forces] that Produce Pride, because one knows that discursive thought is groundless, the five mental afflictions having been liberated on their own ground and the sufferings of the six classes having been purified on their own ground, the five mental afflictions will become the five Primordial Wisdoms. Moreover, when [the teaching] is elaborated, from the mental afflictions having caused aggression, there is the experience of the suffering of hell and the production of pride. From a basis in comprehension of the groundless[ness] of the [[[mental affliction]] causing aggression], one attains the Mirror-like Primordial Wisdom (me long lta bu'i ye shes).

de bzhin du / ‘dod chags dang / yi dvags / so sor rtog pa'i ye shes gsum dang / gti mug dang / dud ‘gro / chos dbyings kyi ye shes gsum dang / phrag dog dang / lha mi / bye ba grub pa'i ye shes gsum dang / nga rgyal dang / lha ma yin / / mnyam pa nyid kyi ye shes gsum ste / gong ma ltar sbyar ro / / de'i phyir snyems byed rang sar grol bas / shes rab kyi pha rol tu phyin pa'o / / zhes so / /

Similarly, threefold Individually-Discriminating Primordial Wisdom [is connected] with desire, attachment and hungry ghosts (yi dvags;pretah); threefold Dharmadhatu Primordial Wisdom [is connected] with obscuration and animals; threefold Activity-Accomplishing Primordial Wisdom [is connected] with jealousy, deities and humans; and threefold Equanimous Primordial Wisdom [is connected] with personal pride (nga rgyal) and demi-gods (lha ma yin; asura). These are connected just like the above [i.e. the connection between the mental affliction causing aggression and the Mirror-like Primordial Wisdom]. Thus, it is said that because the Production of Pride is liberated on its own ground, it is the Perfection of Wisdom (shes rab kyi pha rol tu phyin pa).

gsum pa dpe'i sgo nas nyams nga med pa ni / / de yang zhes pa la sogs tshig rkang pa bcu gsum gyis / gdams pa khyad par can yin te / rnam rtog thams cad bdud yin pas / de gcod par byed pa / dper na gangs khrod na gnas nga'i seng ge bzhin du / zhum pa dang bag tsha ba med par / snyems byed bshig cing bden med kyi ngang du mnyam par bzhag pas / phyi nang gi bar chad gang yang mi ‘byung la / gal te byung yang nges par rtsal sbyongs su ‘gyur te / rang gi cho ‘phrul yin pa'i phyir ro / /

[2.1.1.2.2.1.4.2.2.3.] Third, from the perspective of analogy, the lack of an “I” is discussed in thirteen lines beginning with “de yang”; it is a distinctive instruction. Because all discursive thought is a Negative Force, it is cut through. As an analogy, one is like a prideful lion (nga'i seng nge) in the snow mountain regions, without timidity and anxiety; because one has destroyed the production of pride and rests equanimously in the truthless state, there is no arising whatsoever of external and internal interruptions. Even if [interruptions] arise, one should train [in resting equanimously] (rtsal sbyongs su ‘gyur) because they are one's own apparitions.

‘o na dran rtog de bcad nas bsgom mam zhe na / de ltar ma yin gyi / gang shar bden med du bcad pas / theg dman la sogs pa zil gyis mnan par ‘gyur na / nad gdon la sogs pa smos kyang ci dgos te / de'i phyir rtsa bral du gcod pa ‘di khyad par du ‘phags so / / zhes so / /

Then, if it is asked how one cultivates meditation when thought processes have been cut through, [the reply is] that it is not meditation like that. Because whatever appears is determined not to be truly existent, [the teachings of the] inferior vehicle and the rest are outshone and it is not necessary to mention the spirits of illness, and so forth. Thus, this cutting that separates the root [of mind] is distinctively superior (khyad par du ‘phags).
bzhi pa rtogs kyang ma bcad na ‘ching ba ni / rtogs kyang zhes pa la sogs tshig rkang pa bdun te / de yang gang zag rnams kyis / gong du bshad pa ltar don bden med du rtogs kyang / lta spyod zung ‘jug tu nyams su ma blangs na / dngos por {67/515} ‘dzin pa dang khyad par med de / dper na mtshon dar med pa dang ‘dra'o / /

[2.1.1.2.2.1.4.2.2.4.] Fourth, seven lines beginning with “rtogs kyang” [rtsa 11/460] [explain] that even comprehension, if not cut through, is a fetter. In addition, if persons who comprehend the lack of true existence of mental objects (don bden med) as explained above do not gain experience in the unification of view and practice, there is no distinction from grasping onto things. As an analogy, it is similiar to not distributing weapons (mtshon dar med pa) [to warriors].

lta spyod zung ‘jug tu nyams su blangs pas / bdud rnamsjoms pa ni / dper na skyes bu dpa' bo sgyu rtsal shes pas dgra dpungjoms pa bzhin no / / de yang sdud pa las / dper na skyes bu mkhas pa yon tan kun ldan zhing / zhes pa nas / bde bar song zhing phyir yang khyim du ‘ong ba ltar / zhes pa'i bar gyis dpe dang / de bzhin de tshe byang chub sems dpa' mkhas pa yang / sems can khams rnams kun tu snying rje cher bskyed cing / / bdud bzhi dag dang sa gnyis las kyang rab ‘das ‘gyur / zhes bshad ba bzhin no / /

The Negative Forces are defeated through gaining experience in the unification of view and practice; as an analogy, it is like the defeat of troops of enemies by warriors who know their craft (sgyu rtsal). In addition, in an analogy from the Samcayagatha, “an intelligent being possessing all qualities” is mentioned who, “travelling happily, turns around and goes home.” The analogy continues through the statement, “similarly, at that time, an intelligent bodhisattva who also develops great compassion for all realms of sentient beings, will purify the four Negative Forces and also transcend the two grounds.” [The defeat of the Negative Forces] is explained in such a way.

lnga pa snyems byed bcad nas sangs rgyas su ‘gyur ba ni / E MA HO / zhes pa la sogs tshig rkang gsum ste / de yangdzin pa mtha' dag dang bral ba de rtogs na sangs rgyas su ‘gyur ba yin te / pha rol tu phyin pa sdud pa las / gang dag ‘das dang gang dag phyogs bcu'i ‘jig rten mgon / rigs sngags ‘di bslabs sman pa'i rgyal po bla med ‘gyur / zhes bshad pa ltar / thams cad kyang bden med du bzhag par bya'o / /
[2.1.1.2.2.1.4.2.2.5.] Fifth, having cut through the production of pride and becoming an enlightened one (sangs rgyas su ‘gyur ba) is discussed in three lines from “E MA HO” onward [rtsa 11/460]. In that regard, when freedom from all grasping is comprehended, one will become an enlightened being. From the Samcayagatha, it is explained thus: “whoever transcends whatever (gang dag ‘das dang gang dag) is the guardian of the mundane world of the ten directions; the king of physicians trained in this knowledge mantra (rigs sngags) becomes unsurpassed.” Everyone, moreover, should rest in the absence of true existence.
dga' brod snyems byed du ‘dus pa la gnyis las / thun mong dang / mchog go / /

[2.1.1.2.2.1.4.2.3.a.] The combination of the Joyful [Negative Force] with the Production of Pride has two parts: [2.1.1.2.2.1.4.2.3.1.] the common and [2.1.1.2.2.1.4.2.3.2.] the exceptional.

dang po la gnyis las / dngos grub la chags na bdud yin pa ni dga' brod la sogs tshig rkang lnga ste / de yang drod rtags dang / gnas skabs kyi ‘bras bu rnams la chags pa de ka bdud yin no zhes so / ma chags na rgyan yin pa ni / chags med la sogs tshig rkang gnyis te / de yang gzung ‘dzin gnyis kyis dben pa'i bdag nyid la / ‘gag med kyi rtsal ‘cha' ba ni rgyan yin no / de yang sdud pa las / rdzu ‘phrul gyi dpe dang / de bzhin byang chub sems dpa' mkhas pa stong gnas shing / / ye shes rdzu ‘phrul pha rol son la {68/516} gnas pa med / / ‘gro ba dag la bya ba rnam pa mtha' yas ston / / bskal pa bye bar skyo ba med cing dub pa med / ces pa bzhin no / /
[2.1.1.2.2.1.4.2.3.1.a.] In the first section, there are two parts: [2.1.1.2.2.1.4.2.3.1.1.] the Negative
Forces related to attachment to accomplishments (dngos grub) are discussed in five lines beginning with “dga' brod” [rtsa 11-12/460-461]. That is to say, attachments to signs of accomplishment (drod rtags) and circumstantial effects are precisely what are called Negative Forces. [2.1.1.2.2.1.4.2.3.1.2.] The ornament that is non-attachment is discussed in two lines, from “chags med” onward [rtsa 12/461]. In this regard, when you yourself are freed of both grasped object and grasping subject, you can depend upon your unhampered skills; this is an ornament. In addition, with the example of miracles (rdzu ‘phrul; rddhi), it is said in the Samcayagatha: “similarly, an intelligent bodhisattva—abiding in emptiness and primordial wisdom (ye shes), having reached the side of miracles and without an abode—displays infinite kinds of activities to beings without wavering and without exhaustion for ten million kalpa.” gnyis pa mchog la gnyis te / brod pa bdud du bstan pa ni / sku gsum la sogs tshig rkang gnyis te / de yang sku gsum rang chas su gnas pa la / gzhan du re dogs dang bcas pa ni / bdud yin no / zhes so / de shes na snyems byed med pa ni / ‘khor ba rang grol zhes pa la sogs pa'i tshig rkang pa brgyad de / de yang ‘khor ‘das rang sar grol bar shes shing / dran rtog bden med du go ba las / gnyen po gzhan gyis bsgom rgyu med pas snyems byed chod cig ces bstan to1053 / / 

[2.1.1.2.2.1.4.2.3.2.a.] Second, there are two parts to the exceptional [[[teaching]]].

[2.1.1.2.2.1.4.2.3.2.1.] The teaching on the Negative Force of Joy is in two lines beginning with “sku gsum” [rtsa 12/461]. In this regard, it is said that the Three Bodies are intrinsically present (rang chas su gnas); other hopes and fears (gzhan du re dogs dang bcas) are Negative Forces. [2.1.1.2.2.1.4.2.3.2.2.] There is no production of pride when that is understood, as explained in eight lines from “'khor ba rang grol” onward [rtsa 12/461]. In addition, it is taught that from knowing liberation from samsara and nirvana on one's own ground and from understanding that thought processes lack true existence, one must cut through the production of pride since there is no cause for meditative cultivation by means of another antidote.
gzhan yang bdud kyi rnam pa de dag zhib par pha rol tu phyin pa'i bdud kyi le'u las shes par bya zhing / de dag gi rtsa ba yang rnam rtog yin pas de nyid bcad cing bsgom par bya'o / / Furthermore, these types of Negative Forces should be understood from the detailed Prajnaparamita sections on the Negative Forces; moreover, because the root of these [Negative Forces] is discursive thought, cutting that very [[[root]]], one should do meditative cultivation (de nyid bcad cing bsgom par bya).

de yan chod kyis sbyong lam pa man chod kyi nyams len spyod pa'i bogs ‘don bstan to / / spyi don gnyis pa dpe'i sgo nas gtan la dbab pa la lnga las / dpes bshad pa dang / lta ba / bsgom pa / spyod pa / ‘bras bu'o / /

One on the path of purification (sbyong lam pa) up to that point (de yan chod kyis) will then be taught augmenting methods for experiential practice (nyams len spyod pa) from that point onward (man chod). [2.1.1.2.2.2.] The two general meanings, as determined from the perspective of analogy (dpe'i sgo nas), have five [explanations]: [2.1.1.2.2.2.1.] explained through analogy (dpes bshad pa); [2.1.1.2.2.2.2.] view; [2.1.1.2.2.2.3.] meditative cultivation; [2.1.1.2.2.2.4.] practice; and [2.1.1.2.2.2.5.] result.

thog ma la gnyis las / rgyud la ma khrel na ‘ching ba ni / dpe yis zhes pa la sogs tshig rkang drug ste / gdams ngag ‘di thob pa'i gang zag rnams kyis bdag ma grol bar gzhan don mi bya ste / bye'u dang / ston skyel gyi dpe bzhin / bdag gzhan grol bar dka' zhes bstan to / /
[2.1.1.2.2.2.1.] The initial [meaning] has two parts. [2.1.1.2.2.2.1.1.] The fetters when one's mental continuum is unembarrassed are discussed in six lines beginning with “dpe yis” [rtsa 12/461]. A person who has obtained the oral instructions [but] who is not liberated herself should not benefit others; as in analogy of the little bird and the conveyed teachings (ston skyel), the teaching speaks of the difficulty of liberating self and others.
rang gis rtogs na gzhan la phan pa ni / ‘bri bzang zhes pa la sogs tshig rkang drug ste / skyes bu bdag gis bden med rtogs na / sems can gyi don shugs las ‘byung ste / ‘bri'i dpe ltar / rang nyid kyis bdag med rtogs par bya'o / /

[2.1.1.2.2.2.1.2.] The benefit for others when one understands oneself is discussed in six lines beginning with “bri bzang” [rtsa 12/461]. When beings comprehend that the self does not truly exist, the welfare of sentient beings arises of its own accord. As in the example of the Dri (‘bri; female yak), the absence of a self (bdag med) should be comprehended by one's own self.

ces bshad pa yin te / sdud pa las / / gal te sems can ‘du {69/517} shes sdug bsngal ‘du shes bskyed / / ‘gro ba rnams kyi don bya sdug bsngal spang snyam ste / bdag dang sems can yongs rtog byang chub sems dpa' ste / ‘di ni shes rab pha rol phyin mchog spyod ma yin / zhes bshad pa dang / ‘gro don mtshan nyid pa byed pa la / bdag bden med du shes shing / de ltar sems can yang shes la / sems can ltar nyon mongs pa'i gnyen por chos kyang de ltar shes pa zhig dgos te / de ltar yang sdud pa las / bdag ci ‘dra ba de ‘drar sems can thams cad shes / / sems can thams cad ci ‘dra de ‘drar chos kun shes / / skye ba med dang skye ba gnyis kar mi rtogs pa / ‘di ni shes rab pha rol phyin mchog spyod pa yin / ces gsungs pa'i phyir ro / /
Thus it is explained. In the Samcayagatha it is explained that, “if there are cognitions of sentient beings, one will generate cognitions of suffering. A bodhisattva who wonders how to benefit beings and to abandon suffering, conceiving of (yongs rtog) self and sentient beings, does not practice the perfection of wisdom (shes rabpha rolphyin; prajaaparamha)."'1'"" Knowing that the self does not truly exist, one creates the characteristics for benefitting beings; also knowing that sentient beings are like that [i.e. do not truly exist], it is necessarily the case that one likewise knows things that are antidotes to suffering for such sentient beings. However, as is also explained in the Samcayagatha, “knowing that all sentient beings are just like he himself is, knowing that all things are just like all sentient beings are, birthlessness and birth are not conceived of dualistically; this is the exceptional practice of the perfection of wisdom."

gnyis pa lta ba la gnyis las / bdud rtsa bral du rtogs par bya ba ni / khyung chen zhes pa la sogs pa tshig rkang pa bcu gcig ste / de yang bdag med kyi don du ‘gyur bar byed pa la / bdag med rnam pa gnyis rtogs shing / snyems byed rang sar grol ba las / bdud bzhi rtsa bral du rtogs shing phyir mi ldog pa'i rtags thob nas / bdud las rnam par rgyal bar ‘gyur te / khyung chen gyi dpe ltar ro / / de ltar ma rtogs na / spyod pa rnams don chung bar ‘gyur ba ni / sdong po'i dpe bzhin no / /
[2.1.1.2.2.2.2.] Second, the [explanation according to] view has two parts. [2.1.1.2.2.2.2.1.] The Negative
 Force separated from the root that will be comprehended is discussed in eleven lines beginning with “khyung chen” [rtsa 12/461]. [2.1.1.2.2.2.2.2.] In addition, shifting to the meaning of the absence of self, two types of the absence of self are comprehended. [2.1.1.2.2.2.2.2.1.] From the production of pride having been liberated on its own ground, having comprehended the four Negative Forces separated from the root, and having attained the signs of a Non-Returner, one will be victorious over the Negative Forces. It is like the metaphor of the great garuda bird. If the [Negative Forces] are not comprehended in this way, there will be little meaning in one's practices, similar to the metaphor of the branch (sdong po) [rtsa 12/461].
de ltar shes pas chod pa ni / rtsa bral zhes pa la sogs tshig rkang drug ste / de yang dran byung gi rnam par rtog pa blo bur bden med du shes na / spang bya dang gnyen po gnyis med du grol bas / lus ngag yid gsum sku gsung thugs su grol lo zhes so / /

[2.1.1.2.2.2.2.2.2.] Likewise, cutting through by means of knowing is discussed in six lines, from “rtsa bral” onward [rtsa 12-13/461-462]. In that regard, when one knows that discursive thoughts about the arising of recollections are temporary and do not truly exist, it is said that the three—body, speech, and mind (lus ngag yid)—are liberated as body, speech and mind (sku gsung thugs) through liberation regarding the non-duality of objects to be abandoned and [their] antidotes.

gsum pa bsgom pa la gsum las / dpe'i sgo nas bsam du med pa ni / bzhag thabs ces pa la sogs tshig rkang pa bco lnga se / de yang bdag med kyi don la mnyam par ‘jog pa la / spros pa thams cad nye bar zhi zhing / bsam du med pa lha khang gi sder {70/518} so lta bu dang / byung tshor gyi rnam rtog chos nyid kyi dbyings su yal ba glog lta bu dang / rnam rtog byung yang chos nyid las ma g.yos pa chu rlabs lta bu dang / thams cad ye shes kyi rol pa'i dbyings su ma bcos lhug par ‘jog pa'i thabs rnams kyis / mnyam par bzhag thabs su bstan pa'o / /

[2.1.1.2.2.2.3.] Third, meditative cultivation is threefold. [2.1.1.2.2.2.3.1.] From the perspective of analogy, the absence of thought (bsam du med) is discussed in fifteen lines beginning with “bzhag thabs" [rtsa 13/462]. In this regard, all elaborations (sprospa; prapahca) are pacified in the equanimous engagement in the meaning of the absence of self and one lacks thought like a clay temple statue (lha khang gi sder so). Discursive thinking about sensations disappears like lightning in the expanse of things themselves (chos nyid kyi dbyings); furthermore, the occurrence of discursive thoughts is like waves [occurring] on the water, there is no movement from the things themselves. The method of being uncontrived and loosely engaged in the playful expanse of all primordial knowledge is explained as the method of resting in equanimity.
ma bcos lhug par bzhag pa ni / bcos bslad mi bya zhes pa la sogs lshig rkang dgu sle / de yang yid la mi byed pa'i ngang du mnyam par ‘jog pa las / gzhan rnam rlog gis bcos ‘chos par byed pa bdud yin pas na / ma bcos lhug par bzhag par bya'o / /

[2.1.1.2.2.2.3.2.] Resting uncontrived and loosely is discussed in nine lines, from “bcos bslad mi bya” onward [rtsa 13/462]. In this regard, from equanimous engagement in a state of mental inactivity, when there is another [[[state]]] contrived by discursive thinking because of a Negative Force, one should rest uncontrived and loosely.

de yang tshogs drug lhug pa'i dpe / skyes bu nad kyis zin pa lta bu / blo bde ba zin pa lta bu / snang yang nus pa med pa bu chung gis ma ma mthong ba lta bur bzhag par bya'o / ces pa'o /

In addition, analogies are mentioned: one should rest like a person grasped by illness who loosens the sixfold group [of sense consciousness], or like one whose mind is grasped by bliss,1062 or like a small child who sees her nurse, even though there is appearance [of the nurse], there is no ability [to do anything].
dran rtog bden med du shes pas mya ngan las ‘da' ba ni / rig pa zhes pa la sogs tshig rkang bcu gcig ste / de yang rang rig gzung ‘dzin gyi rnam rtog dang bcas pa ‘di nyid gnyan sa yin te / ‘di nyid chod nas phyi rol gyi gnyan sa rnams kyang chod par ‘gyur zhing / gal te las dang po pa cung zad bag tsha ba rnams kyis kyang / gzan skyur la sogs pas ma chags par bya zhing / don shes rab kyi pha rol tu phyin pa'i ngang du gnas par bya'o /
[2.I.I.2.2.2.3.3.] Passing into nirvana by knowing that thoughts lack true existence is discussed in eleven lines, beginning with “rig pa” [rtsa 13/462]. In this regard, this very combination of one's own enlightened knowing (rang rig) and discursive thinking about grasped objects and grasping subjects is a terrifying place (gnyan sa). Having cut through this very
[combination], one will cut through even external terrifying places (phyi rol gyi gnyan sa rnams). If one is a beginner, even with just a few anxieties, by casting off [the body] as food and so forth, one will become unattached. The aim is to dwell in the state of the perfection of wisdom (shes rab kyi pha rol tu phyin pa).

de yang bzang ngan gyi rnam rtog mi ‘jug pa / glen pa lto ba ‘grangs pa'i dpe bzhin bzhag pas / dran pa ma ‘jigs shing ‘khor ba las grol nas / mya ngan las ‘das pa ‘thob par ‘gyur ste / de'i don bya brtsal med par shes par gyis cig pa'o /

Furthermore, one does not engage in discursive thinking of “good” and “bad.” By resting as in the example of the dullness of one with a full stomach, not fearing thoughts, liberated from cyclic existence (samsara), one will pass into nirvana. One should know these activities without effort!
de yang pha rol tu phyin pa las / bsam du med cing yid la byar med pa shes rab kyi pha rol tu phyin pa ces pa dang / gzugs ni shes rab ma yin gzugs la shes rab med / rnam shes la sogs tshor dang sems dpa' ‘di dag ni / shes rab ma yin ‘di dag la yang shes rab med / {71/519} ‘di ni nam mkha'i khams dang mtshungs te tha dad med / ces gsungs so / /

In addition, in the Paramita it is stated: “the absence of thoughts and the absence of activity in the mind are called ‘the perfection of wisdom,'” and “as for form, it is not wisdom, there is no wisdom in form. These sensations and heroic attitudes of consciousness and so forth are not wisdom; moreover, they lack wisdom. This [[[wisdom]]] is equivalent with the realm of space; it is without distinction.”

bzhi pa spyod pa la gnyis las / nyon mongs pa dang bral ba'i brtul zhugs ni / spyod pa zhes pa la sogs tshig rkang bcu gnyis te / de yang bdag med rtogs pa'i skyes bu rnams kyis / sems can gyi don du spyod pa rlabs can ston pa dang / lam rnam rtogs gcod pa'i spyod pa gnyis las / gang ltar yang spyod pa'i khyad par rnams ni / brtul zhugs che yang rgyud la nyon mongs pa med pa / khro bo'i ‘bag lta bu / spyod pa la ‘dzin chags med pa chu la nya ‘phyo ba lta bu dang / nyon mongs rjes med pa rlung ri rtsibs ‘grim pa lta bur spyod pas / brtul zhugs kyi bar chad ‘dul zhing / zhe ‘dod med pas / shes rab kyi pha rol tu phyin pa'o / /

[2.1.1.2.2.2.4.] Fourth, there are two parts [in the explanation according to practice]. [2.1.1.2.2.2.4.1.] As for the yogic discipline of being freed from mental afflictions, there are twelve lines stating “spyod pa” and so forth [[[rtsal]] 13/462]. In addition, persons that understand the absence of a self have an energetic practice (spyod pa rlabs can) for the benefit of sentient beings; the two practices of a Chod practitioner are discursively understood as the teaching and path. In any case, as for the distinctions of practice, great yogic practice lacks mental afflictions in one's mental continuum, like the contamination of wrath (khro bo). One holds on to one's practice without attachment, like a fish swimming in the water. By practicing like wind travelling through mountain ranges, without a trace of mental afflictions, overcoming interruptions of yogic practice, the lack of anger or desire is the perfection of wisdom.

de skad du yang f sdud pa las / de yi tshe na bdud ni zug rngu Idan par ‘gyur / / mya ngan nyam thag sdug bsngal yid mi bde nyams chung / / ji ltar byang chub sems dpa' ‘di yid nur gyur zhes / / ‘jigs pa bstan phyir phyogs rnams bsreg cing skar mda' gtong / / gang tshe mkhas pa de dag bsam pa dran ldan zhing / / nyin mtshan shes rab pha rol phyin pa mchog don blta / / de tshe lus sems ngag ni mkha' ‘gro'i bya ltar rgyu / / nag po'i rtsa lag rnams kyis glags rnyed ga la ‘gyur / zhes bshad do / /

It is also said, in the Samcayagatha, “At that time, a Negative Force comes to have pain (zug rngu ldan ba), its unhappy and feeble mind is miserable, weak and suffering, [and] it asks ‘how will this bodhisattva's mind become distressed?' In order to teach fear (‘jigs pa bstan), [the Negative Force] scorches the regions and releases meteors. At such a time, those wise ones, with mindful contemplation (bsam pa dran ldan) see the excellent meaning of the perfection of wisdom (shes rab pha rolphyin pa; prajnaparamita) day and night. Then, [their] bodies, minds [and] speech are like the activities of sky-goers (mkha' ‘gro'i bya). How will negative kith and kin have an opportunity [for harm]?”

spyod pa klong du gyur pas thams cad grogs su bstan pa ni / rang gis zhes pa la sogs pa tshig rkang bcu gcig ste / gong du bshad pa ltar bdag med kyi don du gyur pa'i spyod pa de dag kyang / snyems byed bar chad med par rang byung du spyod dgos pa cig yin te / gzung ‘dzin dang bcas pas ma yin no / /
[2.1.1.2.2.2.4.2.] As for the teaching favorable to all by means of the mastered practice, there are twelve lines stating “rang gis” and so on [rtsa 14/463]. As explained earlier, these practices have the meaning of the absence of self; furthermore, without the interuption of the production of pride, self-arising practice is necessary. [This practice] is not associated with grasped objects and grasping subjects.

de yangdzin bcas kyis brtags pas ‘khrus pa dang khyad par med de / rmi lam du sdug bsngal nyams su myong yang / rang gi ‘khrul rtog yin zhing / lha la sogs pa yang rang gis mngon zhen du bltas pa'o / / {72/520}
In addition, the imputation by a grasping subject is not distinguished from confusion. Even the experience of suffering in dreams, moreover, is confused thinking, as are such things as deities when viewed by oneself with attachment to their manifestation.
de na bzang ngan thams cad rang gis ‘dzin pa yin pas / rang snang rang la gnod pa yin te / gzung ‘dzin gyis la ‘bras bu brtags pa'i phyir ro / /
Thus, because one grasps everything as good or bad, one's own projections (rang snang) are harmful to oneself; the grasped object is an effect for the grasping subject because of imputations.

rang gis bden med du rlogs na / yul snang ‘brel med kyis gnod par mi nus le / rgya gar gyi1078 dug sprul bod la mi gnod pa bzhin no / /
When one comprehends the lack of true existence, because there is no relation between object and appearance, there is no potential for harm; it is like the poisonous snake of India that is not harmful in Tibet.
lnga pabras bu la gnyis las / don rlogs pas ‘bras bu sgrub lu med pa ni / ‘bras bu zhes pa la sogs lshig rkang dgu sle / de yang bdag med mngon gyur du mlhong zhing / snyems byed rang sar grol pa las / don de las gzhan pa'i sangs rgyas bsgrub lu med de / chos can chos nyid rang byung gi ye shes su rlogs pa'i phyir ro / /
[2.1.1.2.2.2.5.] Fifth, with regard to results, there are two parts. [2.1.1.2.2.2.5.1.] As for the result that is not attained through comprehending the meaning, there are nine lines stating “'bras bu” and so on [rtsa 14/463]. In addition, seeing phenomena (mngon gyur) as lacking inherent existence, one has been freed from the production of pride on one's own ground; there is no attainment of enlightenment other than that aim, because one has comprehended particular things (chos can; dharmin) and reality itself (chos nyid; dharmata) through self-arising primordial wisdom.

de ltar yang / sems ni sems ma mchis pa ste / sems kyi rang bzhin ‘od gsal ba'o / / ces pa dang / sems med pa ni ‘gyur ba med pa rnam par rtog pa med pa'o / / ces ‘phags pa las bshad pas / sems bden med rang bzhin ‘od gsal ba / de rtogs pas sangs rgyas su grub ste / gzung ‘dzin
gyis dben pa'i bdag nyid can de las gzhan pa'i sangs rgyas bsgrub tu med de / dper na rtsi mar bzang po mthong zin gyi skyes bu la / mar zhes brjod pas dkar po la sogs ba'i rnam pa rnams phyis bsgrub mi dgos bar blo'i steng du grub pa bzhin / bdag med rnam pa gnyis mngon du rtogs pa'i gang zag la / sku dang ye shes mdzad ba dang phrin las gzhan nas btsal du med pa'o / /

Although, according to the explanation from the Superior One, “as for mind (sems), mind does not exist,” “the self-nature of mind is luminosity (‘od gsal ba),” and, “as for the non-existent mind, it is without change and without discursive thinking.” Through comprehending that mind—lacking true existence and having the self-nature of luminosity—the enlightened state (sangs rgyas) is attained. The enlightened state is not attained apart from [comprehending] that the grasped object and grasping subject have the very nature of void[ness] (dben pa'i bdag nyid). For example, a person who has perceived fine butter describes (zhes brjod) butter as having characteristics including whiteness and so forth; as it has been previously established in the rational mind, it is not necessary to establish [it again] later on. A person who fully comprehends (mngon du rtogs pa) both types of the absence of a self does not search elsewhere for the actions of body (sku), primordial knowledge, and enlightened activity.

bdag sangs rgyas su nges pa ni / snyems grol la sogs tshig rkang bzhi ste / de yang gong du bshad bltar rtogs pas bdud bzhi dang nyon mongs pa brgyad khri bzhi stong las rgyal zhing rang zhi par ‘gyur ro / / zhes bstan te / de yang chod kyis mthong ba'i lam gyis spyod pa'i bogs ‘don dang bcas pa bshad zin to / /
[2.1.1.2.2.2.5.2.] As for determining a self in the enlightened state, there are four lines, “snyems grol” and so on [rtsa 14/463 ]. In addition, it is taught that through comprehension as explained above, overcoming the four Negative Forces and the 84,000 mental afflictions, one will become self-pacified. Furthermore, it is explained by cutting through, by the Path of Insight, together with the augmenting methods of practice.
spyi don gsum pa dpe dang bral ba la lnga las / rig pa ‘khrul pa ni / ma rig pa ye shes / ma {73/521} byas pa gzhi / mi byed pa lam / ma grub pa ‘bras bu'o / /

[2.1.1.2.2.3.] The third general meaning, separate from analogy, has five parts: [2.1.1.2.2.3.1.] knowing as confusion (rig pa ‘khrul pa); [2.1.1.2.2.3.2.] unknowing as primordial wisdom; [2.1.1.2.2.3.3.] non-action as the ground; [2.1.1.2.2.3.4.] inactivity as the path; and [2.1.1.2.2.3.5.] non-attainment as result.
dang po la gnyis las / rang bzhin ‘khrul pa ni / rig med zhes pa la sogs pa tshig rkang pa gnyis te / de yang chos nyid gzung yul du ma grub pa de / snang ba tsam la nges par zhen pa'i blos / rig bya rig byed la sogs pa sna tshogs su brtags pas / gzung ‘dzin gyur ba ni ‘khrul pa'o zhes pa'o /
[2.1.1.2.2.3.1.a.] In the first, there are two: [2.1.1.2.2.3.1.1.] as for the confusion of self-nature, stating “rig med” and so forth, there are two lines [rtsa 14/463]. In addition, things themselves are not established in the grasped object; the mind clings to mere appearances. Because of the various labels of known objects, knowing subjects, and the like, there will be grasped [[[objects]]] and grasping [[[subjects]]], which is called confusion.
grub mtha' la ltos te ‘khrul pa ni / dbyer med cig la zhes pa la sogs tshig rkang nyi shu rtsa gnyis te / de yang bdag med kyi don la tha dad du med kyang / rig ma rig la brten nas / sangs rgyas dang sems can byung ba yin te / de yang gzung ‘dzin ma rig pa ‘khrul ba ni / chu dang gser dang nam mkha' ltar ces pas / lhan cig skyes pa'i ma rig pas rkyen byas shing / sems can du ‘khrul pa yin te /

[2.1.1.2.2.3.1.2.] As for the confusion related to one's tenets, stating “dbyer med cig la" and the rest, there are twenty-two lines [rtsa 14/463]. In addition, there is no distinction in the meaning of the lack of self; as well, knowledge (rig) is dependent on mis-knowledge; there are the occurrences of enlightened ones and of sentient beings. Furthermore, because the grasped object, the grasping subject, mis-knowing and confusion are said to be like water and gold and space, the mis-knowing of the co-emergence creates conditions, and there is confusion in sentient beings.
de yang rang gis de nyid ma rtogs pa las byung zhes pa dang / log par rtog pa'i phyi rol pa / lta ba log pa dpag med las kyang / mdor bsdus pas chad pa ba / snga phyi'i rgyu ‘bras kyang med cing / phyi ma'ang med par ‘dzin pa rnams kyang ‘khrul la / bdag rtag pa dang / gcig pu rang dbang can ‘gyur med la sogs pa'i lta ba rnams dang / nyan thos pas gzung ba rdul phran dang / ‘dzin pa skad cig cha med don dam du ‘dod pa dang / rang rgyal gzung ba med cingdzin pa don dam du smra ba dang / sems tsam pa gzung ‘dzin gnyis med kyi rang rig don dam du rtog pa dang / sems tsam rnam bden pas dkar dmar la sogs pa'i rnam par snang ba
542 rnams shes pa nyid du bden pardod cing / rnam brdzun pas rnam pa de rnams rdzun yang / rnam med kyi shes pa bden pardod pa rnams kyang ‘khrul pa srab mthug las rnam rtog gi dra ba las ma ‘das zhes pa'o / /

In addition, it is said that thatness by itself arises from miscomprehension, and it is the opposite of perverse comprehension; perverse views are even more unfathomable. In brief, for the nihilist (chad pa ba), even past causes and future results do not exist; subsequently, even grasping selves are confusion. The permanent self [view] (bdag rtag pa; pudgalavadin) has views of individuality, independence, changelessness and so forth. The sravaka has the particles of the grasped objects and asserts the ultimate meaning of a the momentary grasping subject without parts, and the pratyekabuddhas lack a grasped object and speak of the ultimate meaning of a grasping subject. The mind-only [view] comprehends the ultimate meaning of one's own enlightened knowing of the non-duality of grasped object and grasping subject; the mind-only vijnanavadins (sems tsam rnam bden pa) asserts the inherent existence in knowledge itself of the appearances of white, red and so forth; these aspects of the [[[mind-only]]] false-image [[[Wikipedia:adherents|adherents]]] are also false. [Their] understandings of the non-existence of aspects are assertions regarding [their] true existence (bden pardod pa rnams); in addition, it is said that, from the thinness or thickness of confusion, one does not transcend the similarities of discursive thinking.

gzhan yang dbu ma pa spros pa'i mtha' brgyad dang bral {74/522} ba yin no / zhes tshig gi rjes su ‘brang ba dang / gsang sngags kyi pha rgyud rtsa rlung la brten nas nyam myong bde gsal skyes pa bde chen du ‘dod pa dang / ma rgyud pa bde stong gi ye shes thabs dang shes rab tu ‘dod pa dang / gnyis ka'i mthar thug phyag rgya chen po zhes kha cig blo ‘das su ‘dod pa dang / rdzogs chen pa kha cig kun rdzob kyi bden pa'ang chos nyid du ‘dod pa dang / gzhan
yang de la sogs pa grub mtha'i ‘dod ba yong ba thams cad kyis bdag med kyi don mthong bar mi ‘gyur te / grub mtha'i ‘dzin pa dang bcas pa'i phyir ro / /
Furthermore, the Madhyamaka view is divorced from the eight extremes of elaboration. Following these words, it is said that Secret Mantra Father Tantra asserts the generation of experiences of bliss and luminosity based on channels, winds, and great bliss; Mother Tantra asserts the primordial wisdom of bliss and emptiness, and technique and wisdom. One group asserts the transcendence of discursive mind and states that Mahamudra is the ultimate of both [Father and Mother Tantra]. One group of Maha-ati followers (rdzogs chenpa) assert conventional truths (kun rdzob kyi bden pa; samvrtisatyam) as well as things themselves (chos nyid; dharmata). Furthermore, as for that one and the rest, all who arrive at assertions of tenets will not change their perception of the meaning of the lack of a self, because of their adherence to tenets (grub mtha'i ‘dzin pa dang bcas pa).

de skad du yang / te lo pas / sngags su smra dang pha rol phyin pa dang / / ‘dul ba mdo sde mngon pa la sogs pa / / rang rang gzhung dang grub pa'i mtha' yis ni / ‘od gsal phyag rgya chen po mthong mi ‘gyur / zhe ‘dod byung bas ‘od gsal ma mthong bsgrubs / / zhes bshad pa ltar / yul / yul can du rig pa'i don de ma yin la / yul / yul can bden med du gyur pas / rig bya rig byed gnyis med du gyur pa ni I chos nyid de bzhin nyid yin no zhes pa'o f I
Moreover, as is said by Tilopa, “Mantra expressions, paramita, vinaya, Sutra, abhi[[[dharma]]] ([[[chos]]] mngon pa), and the like, as each has its own textual tradition and tenet system, the luminous Mahamudra will not be seen; one is not able to see the luminosity because of one's own wishes.” In that way it is explained. It is said that, “Objects and subjects are not the aim of enlightened knowing (rig pa'i don). There is no duality of knowable objects and knowing subjects because objects and subjects are without true existence; things themselves (chos nyid; dharmata) are exactly like that/thatness (de bzhin nyid; tathata).”1095


shes su shar ba ni / sangs rgyas dngos so zhes pa'o /

[2.1.1.2.2.3.2.] Second, there are two parts to unknowing as primordial wisdom. [2.1.1.2.2.3.2.1.] As for the obscuration that will transform into primordial wisdom, there are six lines, “de bas rig med” and so on [rtsa 14-15/462-464]. In addition, it is said that when luminosity without a boundary between sleep and appearances transforms into the primordial wisdom of the expanse of things (chos kyi dbyings; dharmadhatu), the production of pride is

liberated on its own ground and confusion about the appearances of objects has appeared as primordial wisdom; this is actually the state of enlightenment.
ci shar rang byung du bstan pa ni / rig pa zhes pa la sogs tshig rkang lnga ste / de yang rig bya rig byed bden med du shes pas / yul / yul can gyi ‘dzin pa rang dag la / mdzad pa dang phrin las ched du byas pa ma yin la rang byung du byung ba yin pas / de lta bu'i don mngon du gyur tshe / nam du yang A ‘thas su spyod pa ma yin no / / zhes so / /
[
2.1.1.2.2.3.2.2.] Whatever appears is taught as self-arising; stating “rig pa” and so forth, there are five lines [rtsa 15/464]. In addition, it is said that because one understands the lack of true existence of a knowable object and a knowing subject, the grasping of objects and subjects is self-purified (rang dag); deeds and enlightened activity are not done for a purpose, [but] because they arise as self-arising. When such meanings become manifest, even then there is no reified behavior (A ‘thas su spyod pa).

gsum pa ma byas pa gzhi la gnyis {75/523} las f sangs rgyas kyis ma byas pa ni / yang dag don gyi la sogs tshig rkang bzhi ste / de yang shes rab kyi pha rol tu phyin pa de nyid / / ‘khor ‘das kun gyi gzhi yang yin la / ye nas stong zhing bdag med pas ‘gyur ba med par gnas so / /

[2.1.1.2.2.3.3.] Third, there are two parts to non-action as the ground [2.1.1.2.2.3.3.1] Regarding non-action, according to the Buddha, there are four lines, “yang dag don” and the rest [rtsa 15/464]. In addition, [according to] the perfection of wisdom itself, samsara and nirvana, moreover, are the ground of everything (kun gyi gzhi). One abides in the changeless because one is empty from primordiality and without a self.

de skad du yang / sdud pa las / gang dag ‘das dang gang dag phyogs bcu'i ‘jig rten mgon / / rig sngags ‘di bslab sman pa'i rgyal po bla med ‘gyur / / gang dag phan dang snying rjer bcas pa spyad spyod pa / / rig sngags ‘di la bslab nas mkhas pa byang chub reg / / ‘dus byas bde dang ‘dus ma byas bde gang yin pa / / bde ba de kun ‘di las byung ba rig par bya / ces so / /

Further, it is said, in the Samcayagatha, “Those who have gone beyond and those who are guardians of the ten directions, trained in this knowledge mantra, will be unsurpassed kings of physicians. Those who practice beneficial and compassionate behaviors, the expert ones, having trained in this knowledge mantra, have contact with enlightenment (byang chub). Whatever compounded happiness and uncompounded happiness there is, all that happiness should be known as arising from this."

dzin pas mi rtogs pa ni / ma byas zhes pa la sogs tshig rkang bzhi ste / gong du brjod pa lta bu'i ‘dus ma byas de / skye ‘gag gnas gsum gyi mtha' dang ‘bral bas gzhi zhes brjod pa yin pas / gzhan gol sa thams cad chod cig ces pa'o /

[2.1.1.2.2.3.3.2.] As for non-comprehension by the grasping subject, stating “ma byas" and so forth, there are four lines [rtsa 15/464]. The uncompounded, like the view expressed above, is explained as the ground separated from the three extremes of birth, cessation and abiding; all other points of deviation should be severed.

bzhi pa mi byed pa lam la gnyis las / mu bzhi bden med du rtogs pa ni / ma byas zhes pa la sogs pa tshig rkang bdun te / gang ltar ‘dus ma byas de la bden pa mthong ba'i skyes bu rnams kyis mi byed pa lam du ‘gro ba yin te / snang ba mtha' dag bden med du bshig pas / stong ‘dzin gyi blo rang sar dag pa ni / rtag chad bden med du grol bas / stong pa dang snying rje zung ‘jug gi lam du ‘gyur ro / snang ba dang snang med yid la ma byas pas / khams gong ma la sogs pa'i ting nge ‘dzin gyi sgrib pa rang sar dag nas / bsgom lam du shes bya'i sgrib pa dag par ‘gyur ro /

[2.1.1.2.2.3.4.] Fourth, there are two parts to inactivity as the path. [2.1.1.2.2.3.4.1.] As for comprehending the lack of true existence of the four limits, stating “ma byas” and so on, there are seven lines [rtsa 15/464]. In such a way, for beings who perceive truth in the uncompounded, inactivity is travelling on the path. Because appearances in their entirety are eliminated in the absence of true existence, the discursive mind (blo) that grasps emptiness is purified in its own ground; because one is liberated in the absence of true existence of permanence and annihilation, the unification of emptiness and compassion becomes the path. The obscurations of meditative concentration (ting nge ‘dzin; samadhi) of the upper realms and so forth having been purified on their own ground, because appearances and the lack of appearances are not constructed in mental functioning (yid), the obscurations of knowable objects on the path of meditative cultivation will be purified.

don rtogs pas ‘khor ba las grol pa ni / gzugs dang zhes pa la sogs tshig rkang bcu gsum ste / de yang gzugs sogs phung po dang / khams {76/524} dang skye mched la sogs pa / bden med du grol bas khams gsum las grol zhing / gang yang yid la ma byas pas / sgrib gnyis rang dag pa ni sangs rgyas nyid yin la / sa lam rdzogs par 'gyur zhing / yid la mi byed pa lam du ‘gyur te / shes rab nyams su blangs ba'i phyir ro / / ‘phags pa las kyang / chos thams cad yid la mi byed pa nyid pas / shes rab kyi pha rol tu phyin pa yid la mi byed pa nyid do / / zhes bshad pa dang / gzhan yang yid kyi ‘gyu byed bden med du grol na dgag mi dgos te / rtsol ba dang bral ba'i phyir ro / / de yan chad kyis bsgom pa'i lam tsung zad tsam bshad do / /

[2.I.I.2.2.3.4.2.] As for the liberation from samsara through comprehending the meaning [of enlightenment], stating “gzugs dang” and more, there are thirteen lines [rtsa 15/464]. In addition, form and so forth, with the psycho-physical aggregates, elements, sense-faculties, and the others, there is liberation from the three realms because one has been liberated through the lack of true existence; as for the self-purification of the two obscurations, because nothing whatsoever is created in mental functioning (yid), it is precisely the enlightened state. On account of having gained wisdom experience, the ground and path will become complete and the inactivity in mental functioning will become the path. The Superior One (‘phags pa) also explains, “Because all things are unfabricated in mental functioning itself, the perfection of wisdom is unfabricated in mental functioning itself.” And it is explained that, “Furthermore, without the movements of mental functioning, negation/refutation is unnecessary when one is liberated in the absence of true existence, because one is freed from expending effort.”

lnga pabras bu la bzhi las / blo chung ba la drang thabs su bstan pa ni / ma grub ces pa la sogs tshig rkang lnga ste / de yang yod med dang / skye ‘gag / ‘gro ‘ong / rtag chad la sogs pa gang du yang ma grub pa'i / bden med ngo bo nyid kyi sku la ‘bras bur gsungs pa dang / gzhan yang sku gsum du bstan pa la sogs pa / smon lam gyi stobs kyis gdul bya la snang bar zad mod kyi / mtshan bzang po sum cu rtsa gnyis dang / dpe byad bzang po brgyad cu la sogs pa yang / don gnas lugs kyi steng du nges par snang bden du grub pa rdul tsam yang med do / /

[2.1.1.2.2.3.5.] Fifth, there are four parts to the result [of this path]. [2.1.1.2.2.3.5.1.] As for the teaching on the provisional methods for those with lesser mental functioning, stating “ma grub” and the rest, there are five lines [rtsa 15/464]. In addition, existence and non-existence, birth and cessation, going and coming, permanence and annihilation, etcetera, are not established whatsoever; it is said that results regarding the essential body (ngo bo nyid kyi sku; svabhavikakaya) are without true existence. Alternatively, there is the teaching on the Three Bodies and so forth. Even though appearances are exhausted (zad) for disciples through the power of aspirational prayers, as well as the thirty-two major marks (mtshan bzang po; lit. “excellent characteristics”), the eighty minor marks (dpe byad; lit. “illustrative signs”), and so forth, definitive appearances on top of meaning and actuality are not truly established even in the slightest amount.

de yang rgyud bla ma las / ci Itar tshon ni sna tshogs kyis f / nor bu de dngos min Itar snang / de bzhin ‘gro rkyen sna tshogs pas / khyab bdag de dngos min par snang / zhes bshad pa'i phyir ro / /

In addition, according to the explanation from the Uttaratantra, it is said that, just as a jewel appears as if it is insubstantial by the variety of its colors, likewise the All-pervading Lord (khyab bdag; vibhu) appears insubstantial due to the various conditions of [his] being.
kyi pha rol tu phyin pa ni blo yul du byar med pa'i phyir ro I I

[2.1.1.2.2.3.5.2.] As for the cause of attainment (grub rgyu) being meaningless, stating “grub na” and the rest, there are eight lines [15-16/464-465]. In addition, with regard to the ultimate meaning, when body and primordial knowledge are established separately, one is incapable of passing over to the other side (pha rol ‘da' ba). As for the perfection of wisdom, it is due to the absence of any activity regarding discursive thinking and objects.
yang gal te blo ‘am yul du grub na I blo ‘khrul pa yin pas I grub ‘dod kyi rtsol ba rnams kyis mya {77/525} ngan las ‘das pa thob par mi ‘gyur ro I I
Also, if discursive thinking or objects are established, then those who desire accomplishment will not attain the transcendence of misery (mya ngan las ‘das; nirvana) because there is confused discursive thinking.

de ltar yang sdud pa las / ‘jig rten mkhyen pa'i shes rab de yang pha mtha' med / / sems can rang bzhin gang yin de yang pha mtha' med / ces pa dang / ‘du shes tshu rol yin zhes ‘dren pas yongs su bsgrags / / ‘du shes rnam par bshig nas spong ba pha rol ‘gro / ces gsungs so / /
Although it is that way, according to the Samcayagatha, “that wisdom of world knowers

is also without boundary (pha mtha' med); whatever is the self-nature of sentient beings, it is also without boundary”; and it is said that it is universally known through the teachings that cognitions are [from] this side [i.e. they are subjective]; having disrupted cognitions, they are abandoned and one transcends them (lit. “goes to the other side”).

blo ma grol na don med pa ni / chos kyi zhen blo zhes pa la sogs pa tshig rkang brgyad de / gong du bshad pa'i ‘bras bu khyad par can thob par byed pa la / zhen blo dang bral ba cig dgos te / zhen pa'i dbang gis chos spyod pa ni / ‘ching bar byed mkhan nyid yin la / sangs rgyas ni ‘dus ma byas pa yin pas / rtsol bcas kyi ‘dzin pa rnams shig cig ces pa'o / /

[2.1.1.2.2.3.5.3.] With regard to the lack of meaning when one is not liberated from discursive thinking, there are eight lines beginning with “chos kyi zhen blo” [rtsa 16/465]. With regard to attaining the distinctive effects as explained, it is necessary to be freed from the discursive thinking of clinging (zhen blo). As for the dharma practice by means of the power of attachment, creating fetters is mastery itself (mkhan nyid). As for the state of enlightenment, because it is uncompounded, it is said that one must destroy graspings associated with effort.

dzin med rtogs na sku gsum du bstan pa ni / lus la ‘dzin ces pa la sogs pa tshig rkang lnga ste / de yang rnal ‘byor pa bdag lam pha rol tu phyin pa drug la brten nas / bdagdzin rang sar dag cing / gzung yul sku dang ye shes su rgyas pa'i tshe / sangs rgyas rnams kyi sku gsung thugs dang tha dad med par ‘gyur bas / lam rnams kyangdzin med ‘od gsal la / shes rab kyi pha rol tu phyin pa nyid ma gtogs pa / rgyal ba'i dgongs pa gzhan nas btsal du med de / sku gsum dbyer med du rtogs pa'i phyir ro / /

[2.1.1.2.2.3.5.4.] As for the teaching on the Three Bodies when one comprehends the absence of grasping, there are five lines beginning with “lus la ‘dzin” [rtsa 16/465]. In addition, the yogin, having a foundation in the six perfections as his own path, purifies self-grasping on its own ground; when apprehended objects have been diffused into the Body (sku) and Primordial Knowledge, they will be inseparable from the body, speech and mind of the Enlightened Ones. Without grasping even the paths, there is luminosity, and the Perfection of Wisdom itself is included in the Mother. Because one understands the inseparability of the Three Bodies, one does not seek (btsal) the mind (dgongs pa) of the Victorious One elsewhere (gzhan nas).

de yan chod kyis pha rol tu phyin pa'i lam gyi bogs ‘don lam rnam pa lnga dang sbyar nas bshad zin to / /

Up to that point the augmenting methods of the perfections are explained from the connection with the five kinds of paths.

mjug gi don la gnyis las / mtshan don gyi sgo nas bstan pa'i / E MA HO / zhes ba la sogs tshig rkang gsum ste / de yang rnam rtog gcod cing ‘gyur ba med pa bshad pa'i tshoms su bstan pas go sla'o / /

[2.1.1.3.] The conclusion is twofold. [2.1.1.3.1.] Explained from the perspective of the meaning of the title (mtshan don), stating “E MA HO” and so forth, there are three lines [rtsa 16/465]. In addition, the severance of discursive thinking and immutability are easy to understand through the teachings in the explanatory chapters.

nan tan du nyams su blang thabs bstan pa la bzhi las / blo dang bral ba ni / nan tan zhes pa la sogs tshig rkang gsum ste / de yang dus thams cad {78/526} du dmigs pa'i yul mtha' dag dang bral ba'i don de nyid kyi ngang du mnyam par zhog cig ces pa'o / /

[2.1.1.3.2.] The teaching on the methods for conscientiously gaining experience has four parts. [2.1.1.3.2.1.] As for the separation from discursive thinking (blo), stating “nan tan” and the rest, there are three lines [rtsa 16/465]. In addition, it is said that one should rest equanimously in the state of thatness (de nyid), with the aim of complete separation (mtha' dag dang bral ba) from a referential object at all times.

gdams pa khyad par can ni / gnyan sa la sogs tshig rkang lnga ste / de yang las dang po pa rnams gnyan sa la sogs gcod pa'i dus su ‘jigs pa dang bag tsha ba la sogs pa rnams la / rab kyis stong nyid / ‘bring gis lus sems dang bral ba / tha mas zin bskyur la sogs pas / ‘dzin med du spyad pas / slar phar la gcod par ‘gyur ro / / zhes so / /

[2.1.1.3.2.2.] As for the distinctive instruction, there are five lines, “gnyan sa” and the rest [rtsa 16/465]. In addition, it is said that beginners (las dang po pa rnams) have fears, anxieties, and so forth, at the time of [practicing] Chod in such [environments] as severe places.
Later on they will cut through to the other side (phar la gcod pa) through practicing the absence of self—the highest [will employ] emptiness, the mediocre will separate body and mind (sems), the lowest will abandon grasping (zin bskyur).

khal du bkal na lta ba yin pa ni / rkyen snang la sogs tshig bzhi ste / de yang chos rgyud thog tu ma bkal na / zhi bde tsam gyis grol bar mi nus pas / gdams pa ‘di ni rkyen snang khal du ‘gel ba'i gnad yin pas shes par gyis shig pa'o / /

[2.1.1.3.2.3.] As for the view when a burden is imposed (khal du bkal ba), there are four lines, “rkyen snang” and so on [rtsa 16/465]. In addition, one cannot be liberated through only peace and bliss when there is no imposition on top of a continuum of things (chos rgyud). According to this teaching, because there is a point of being loaded with the burden of apparent conditions, they must be destroyed (shig pa) through knowledge (shes pa).

ri khrod ‘grim pa gal che ba ni / gnyan sar zhes pa la sogs pa tshig rkang bzhi ste / de yang gdams ngag thob pa'i skyes bu rnams / ‘dod yon gyi ro la ma chags par / gnyan sa dang ri khrod la sogs pa rnams ‘grim shig de dag tu phyin nas kyang / gdams rnams dpe dang tshig tu bzhag cing don ma bsgoms na / byin rlabs mi ‘jug cing tshig dred can du ‘gyur ba yin pas / de bas dben par nyams su longs shig / ces pa'o / /

[2.1.1.3.2.4.] As for the importance of wandering in isolated mountains, stating “gnyan sa” and the rest, there are four lines [rtsa 16/465]. In addition, the oral instructions for accomplished beings say one should wander in severe places and mountain retreats unattached to the experiential taste of sense pleasures; even having gone to these [places], if one does not meditate on the meaning but rests in the analogies and words of the instructions, one is not infused with blessings and becomes resistant to the words. Therefore, gain experience in isolated places!

‘di ltar bshad pa’i gdams pa rnams / lta ba dang / spyod pa zung ‘jug gi bogs ‘don yin te / skyes bu las dang po ba nas / bla na med pa’i byang chub ma thob kyi bar du / lta spyod zung ‘jug tu ‘khyer ba ‘di ni gdams pa zab pa ste / de yang ma cig gi bzhed pas / bla ma’i man ngag gdengs ldan gyis / rnam rtog dag la thog rdzis bya / zhes gsungs pas /

In this way, the explanatory instructions are the augmenting methods for the unification of view and practice. Having become beginners, beings carry the unification of view and practice until attaining unsurpassed enlightenment; these are the profound instructions. In addition, it is said that because this is the accepted position of Ma cig, through having confidence in the supreme personal instructions, one should trample on top of discursive thoughts.
bdag med rtogs pa’i spyod pa sna tshogs su {79/527} ston yangdzin pa med pa ni de nyid kyi lam du ‘gyur bas / stong pa dang snying rje zung ‘jug tu nyams su len pa gces so / /

Because the teaching on the various practices of understanding the absence of self as well as the lack of grasping becomes the path of thatness (de nyid), gaining experience in the unity of emptiness and compassion is treasured (gces).

shes rab kyi pha rol tu phyin pa’i gdams ngag / bdud kyi gcod yul bka’ tshoms chen mo’i rnam par bshad pa / snyigs dus kyi bsam gtan pa rnams kyi gtso bo theg pa chen po’i mdo sde la / rnam dbyod kyi blo dang ldan pa’i rang byung rdo rje zhes bya bas sbyar ba rdzogs so / /
The Explanation of the Great Speech Chapter of the Chod Cutting of Negative Forces, the Oral Teaching of the Prajnaparamita, composed by Rangjung Dorje, the one who possesses thoughtful intelligence on the Sutra section of the Great Vehicle (theg pa chenpo’i mdo sde; mahayanasutra), the foremost of those having meditative concentration in the time of the dregs (snyigs dus), is complete.
Appendix Nine: My Outline of the Bka' tshoms TIKA
ORAL INSTRUCTION OF CHOD FROM THE Prajnaparamita; a supplementary practice to Sutra and Tantra

1. the history of whatever has occurred, i.e., the three modes of instruction and the history of Ma cig

1.1 the history is to be understood from another source
2. necessity of instruction (x3)

2.1. writings from the heartfelt practice of Ma cig herself (x4)
2.1.1. exoteric Speech Chapter on pacification (phyi bka’ tshoms) (x3)
2.1.1.1. the prefatory materials (x3)

2.1.1.1.1. teaching on paying homage
2.1.1.1.2. expressing the name at the beginning
2.1.1.1.3. explanation and brief summary

2.1.1.2. the main part (x2)
2.1.1.2.1. the brief summary of the meaning of the text (x1)
2.1.1.2.1.1. the four Negative Forces arising from the production of pride
2.1.1.2.2. the extensive explanation (x3)

2.1.1.2.2.1. [the first stage:] teaching for beginners on four Negative Forces (x4)
2.1.1.2.2.1.1. negative forces with obstruction in two parts
2.1.1.2.2.1.1.1. affirmation and negation of objects as fetters to samsara
2.1.1.2.2.1.1.2. form as emptiness

2.1.1.2.2.1.2. negative forces without obstruction in two sections
2.1.1.2.2.1.2.1. evaluated as good and bad
2.1.1.2.2.1.2.2. lacking evaluation, they are self-liberated
2.1.1.2.2.1.3. Joyous negative forces in two parts

2.1.1.2.2.1.3.1. brief explanation on common and exceptional Negative Forces
2.1.1.2.2.1.3.2. extensive explanation (x2)
2.1.1.2.2.1.3.2.1. on the common Negative Forces (x2)
2.1.1.2.2.1.3.2.1.1. on the Path Negative Forces

2.1.1.2.2.1.3.2.1.2. absence of true existence as antidote for Negative Forces
2.1.1.2.2.1.3.2.2. on the exceptional Negative Forces (x2)
2.1.1.2.2.1.3.2.2.1. when Path Negative Forces are misunderstood (x2)
2.1.1.2.2.1.3.2.2.1.1. identification of negative forces (x2)
2.1.1.2.2.1.3.2.2.1.1.1. taught briefly

2.1.1.2.2.1.3.2.2.1.1.2. explained extensively in six lines
2.1.1.2.2.1.3.2.2.1.2. liberation when the signs are understood (x4)
absence of self-arising observer/observed meditative cultivation without expert in equilibrium grasped by the view occurring of its own accord transcendence of one's own experiential mind


2.1.1.2.2.1.3.2.2.2. the teaching on mind-made Negative Forces (x2)
2.1.1.2.2.1.3.2.2.2.1. the Negative Forces of results due to desire

2.1.1.2.2.1.3.2.2.2.2. one's own identity is not something to be achieved
2.1.1.2.2.1.4. the Negative Forces Producing Pride (x2)

2.1.1.2.2.1.4.1. brief teaching
2.1.1.2.2.1.4.2. extensive explanation (x 3)
2.1.1.2.2.1.4.2.1. Negative Forces with obstructions and producing pride (x 2)
2.1.1.2.2.1.4.2.1.1. on things grasped incorrectly

2.1.1.2.2.1.4.2.1.2. understanding the separation from the root
2.1.1.2.2.1.4.2.2. Negative Forces without obstructions and producing pride (x 5)

2.1.1.2.2.1.4.2.2.1. Negative Forces with hopes and fears about the five poisons
2.1.1.2.2.1.4.2.2.2. emancipation from samsara and comprehension of wisdoms
2.1.1.2.2.1.4.2.2.3. lack of an “I” from perspective of analogy

2.1.1.2.2.1.4.2.2.4. even comprehension can be a fetter
2.1.1.2.2.1.4.2.2.5. cutting through and becoming enlightened
2.1.1.2.2.1.4.2.3. joyful Negative Forces and producing pride (x 2)
2.1.1.2.2.1.4.2.3.1. common (x 2)

2.1.1.2.2.1.4.2.3.1.1. Negative Forces related to attachment to accomplishments
2.1.1.2.2.1.4.2.3.1.2. the ornament that is non-attachment
2.1.1.2.2.1.4.2.3.2. exceptional (x 2)
2.1.1.2.2.1.4.2.3.2.1. the intrinsically present Three Bodies

2.1.1.2.2.1.4.2.3.2.2. no production of pride when Three Bodies are understood
2.1.1.2.2.2. [the second stage:] practicing absence of true existence by analogy (x5)
2.1.1.2.2.2.1. explained through analogy (x2)
2.1.1.2.2.2.1.1. non-liberated should not benefit others
2.1.1.2.2.2.1.2. when one has understanding, welfare of others arises
2.1.1.2.2.2.2. explained according to view (x2)

2.1.1.2.2.2.2.1. Negative Forces separated from root
2.1.1.2.2.2.2.2. shifting to the meaning of absence of self (x2)

 
2.1.1.2.2.2.2.2.1. absence of self and attaining signs of non-returner
2.1.1.2.2.2.2.2.2. cutting through by means of knowing
2.1.1.2.2.2.3. explained through meditative cultivation (x3)
2.1.1.2.2.2.3.1.
absence of thought from the perspective of analogy
2.1.1.2.2.2.3.2.
resting uncontrived and loosely
2.1.1.2.2.2.3.3.
knowing that thoughts lack true existence, passing into nirvana
2.1.1.2.2.2.4. explained through practice (x2)

2.1.1.2.2.2.4.1. freed from mental afflictions through yogic discipline
2.1.1.2.2.2.4.2. teaching by means of the mastered practice
2.1.1.2.2.2.5. explained through result (x2)

2.1.1.2.2.2.5.1. the result not attained through comprehending the meaning
2.1.1.2.2.2.5.2. determining a self in the enlightened state
2.1.1.2.2.3. [the third stage:] experiential teachings separate from analogy (x5)
2.1.1.2.2.3.1. knowing as confusion (x2)
2.1.1.2.2.3.1.1. confusion of self-nature

2.1.1.2.2.3.1.2. confusion related to one's tenets
2.1.1.2.2.3.2. unknowing as primordial wisdom (x2)
2.1.1.2.2.3.2.1. obscuration that will transform into primordial wisdom
2.1.1.2.2.3.2.2. whatever appears is self-arising
2.1.1.2.2.3.3. non-action as the ground (x2)

2.1.1.2.2.3.3.1. authoritative teachings on non-action
2.1.1.2.2.3.3.2. non-comprehension by the grasping subject
2.1.1.2.2.3.4. inactivity as the path (x2)
 
2.1.1.2.2.3.4.1. comprehending the lack of true existence of the four limits
2.1.1.2.2.3.4.2. understanding the meaning of the enlightened state
2.1.1.2.2.3.5. non-attainment as the result (x4)

provisional methods for those with lesser mental functioning cause of attainment being meaningless lack of meaning when not liberated from discursive thinking
Three Bodies when absence of grasping is understood
2.1.1.3. the conclusion (x2)
2.1.1.3.1. from the perspective from the meaning of the title
2.1.1.3.2. methods for conscientiously gaining experience (x4)
2.1.1.3.2.1. separation from discursive thinking
2.1.1.3.2.2. distinctive instruction
2.1.1.3.2.3. view when a burden is imposed
2.1.1.3.2.4. importance of wandering in isolated mountains

The following are references to other teachings mentioned at the beginning of the Bka' tshoms
tika commentary and correspond to teachings mentioned in other sources:

2.1.2. esoteric Introduction (nang ngo sprod)
2.1.3. Pith Instructions and Hypothetical Disputes
2.1.4. secret Symbolic Teaching translated in signs
2.2. oral instruction of the transmission of blessings and empowerments
2.3. oral instruction of the transmission of the predictions

522 “lnga pabras bu la bzhi las / blo chung ba la drang thabs su bstan pa ni / ma grub ces pa la sogs tshig rkang lnga ste / de yang yod522 523 med dang / skye ‘gag / ‘gro ‘ong / rtag chad la sogs pa gang du yang ma grub pa’i / bden med ngo bo nyid kyi sku la ‘bras bur gsungs pa dang / gzhan yang sku gsum du bstan pa la sogs pa / smon lam gyi stobs kyis gdul bya la snang bar zad mod kyi522 / mtshan bzang po sum cu rtsa gnyis dang / dpe byad bzang po brgyad cu la sogs pa yang / don gnas lugs kyi steng du nges par snang bden du grub pa rdul tsam yang med do / / de yang rgyud bla ma las / ci ltar tshon ni sna tshogs kyis f / nor bu de dngos min ltar snang / de bzhin ‘gro rkyen sna tshogs pas / khyab bdag de dngos min par snang / zhes bshad pa’i phyir ro” (Bka’ tshoms ‘grel pa 15/464) 523 Bka’ tshoms chen mo 9/458.




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