Uuuuuu

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 / srod934 la thun gcig / nam phyed935 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),936 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. 933 This latter clause has been translated according to the recommendation of Robert Thurman. 934 Reading “srod” for “srong.”

935 Reading “nam phyed” for “nam pyed.” 936 This refers to ancient ideas regarding the receptivity and responsivieness of the mind and body to different natural periods of the day and thus the best times of day for practice.

de la byang chub mchog tu sems bskyed pa dang / skyabs ‘gro byed pa dang / lus mchod par ‘bul ba937 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 /

937 Reading “’bul ba” for “’brul ba.”

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 pa938 / 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 mindbody 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 saṃsāra. 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 938 Reading “rkyal pa” for “rkyal ba.”

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].939 de nas yang dkar na ra ra byung nas / snying kha nas yar byung / mgrin pa nas yar byung nas / spyi bo940 tshangs pa’i bu gar sangs kyis byung bar bsgom / tshangs bug ‘phang 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 braḥma aperture (Skt. braḥmārandra) at the crown of one’s head. Visualize that the braḥma aperture chakra (‘phang lo) is about the size of the middle eye and it is purified white. Through a strong exclamation of the word “phaṭ,” just like the moon in water (chu zla lta 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 939 Usually the sense of passages similar to this is that the practitioner imagines the mind in two white drops in each foot that rise up through the channels of the legs and merge at the central chakra at the level of the navel. 940 Reading “spyi bo” for “sbyi bo.”

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.”941

de ltar bsgoms pas nyams rnam pa gsum ‘char te / dbang po rab la spros bral gyi nyams {606/160} ‘char † 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 bral942) arises †. [2.1.3.2] For the mediocre faculties, an experience of Direct Crossing (thod rgal943) arises.944 [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.”

941 Thus far, I have not been able to locate a source for this reference. 942 Often used as a technical term in Mahāmudrā teachings in reference to the second of the four Mahāmudrā yogas. 943 Often used as a technical term in Dzokchen teachings.

944 Here we find a suggestion that to some degree Chöd considers the Dzokchen practice of thod rgal as a mediocre method and the second Mahāmudrā yoga practice of Spros bral as the method for those with the highest faculties. I have not been able to locate an explicit reference for the cited material.

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,945 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 vajrāsana (rdo rje’i skyil krung; vajra cross-legged posture/full lotus).946 The hands should be in the position/mudrā of equipoise. The spine is straightened. The neck (mgrin pa, literally “throat”) and mind (yid)947 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), 945 Note the later occurrence of the phrase “gang bde’i spyod lam.” 946 This corresponds to five of the seven characterisitcs of the traditional meditative posture of Vairocana, each of which has different effects on the subtle body and its functioning. 947 “yid,” perhaps meaning “mgo ba,” “head.”

openly (had de), confidently (tshoms me), resting in freedom from all coarse and subtle considerations (rtog dpyod thams cad) of meditative activity.948 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; āgama), 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 pa ‘gag pa med pa nyid pas chos thams cad ‘gag 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, prajñāpāramitā) 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),949 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.

948 That is, without employing vipaśyanā techniques. 949 “Equality” is here a synonym for “emptiness” (stong pa nyid).

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 spyod950 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. spyir951 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 80,000 950 Reading “spyod” for “sbyod.” 951 Reading “spyir” for “sbyir.”

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 le952 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; gaṇānāmagraṃ) 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 / / 952 Reading “’bol” for “’do la,” as per the similar section above.

[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.953 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 nāga 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 953 This does not get elaborated in distinction to the general practice instructions above on 608/162.

because one rests in the state of reality and emptiness, it is the perfection of wisdom (shes rab).954

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 954 This section provides an argument for how the act of giving one’s body fulfills all six of the perfections.

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 † shig ge bzhag pas lha ‘dre’i cho ‘phrul thams 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 stong955 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; prajñā) 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 955 Reading “stong” for “steng,” in parallel with the earlier examples of this phrase.

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 dpyad956 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 Chöd, 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 phyin pa drug; ṣaṭpāramitā. As for the distinctive commitments, you should not perform Bön 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 Nonobstructive 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 / / 956 The text is a bit unclear here.

This is the Practical Instruction of the Lady Machik, The Distinctive Eightfold Supplementary Section on the Chöd Domain of the Negative Forces from the Prajñāpāramitā. 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 Mahāyāna 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 489 [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 Chöd commitments [7.1] The teachings of the general and the distinctive commitments of Chöd [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 490 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 / /957 {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 Chöd. Composed by Lord Rangjung Dorjé. {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 Prajñāpāramitā. There are three parts to the Great Speech Chapter of the Chöd System of Negative Forces: [1] the prefatory materials (klad kyi don958), [2] the main teaching, and [3] the conclusion. gong ma la gsum / phyag ‘tshal ba {mi smra} / na tsha na959 bstan pa {gcod kyi} / mdor bstan pa {‘ga’ la960} dang gsum mo / / [1a] There are three parts at the top (gong ma).961 The three are: [1.1] the homage {“not speaking”}; [1.2] the teaching on illness {“of Chöd”}; and [1.3] the brief teaching {“some”}. gnyis pa gzhung gi don la gnyis / mdor bstan pa {bdud la962} / 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 957 In the Gdams ngag mdzod, Vol. 14 (1979): 53-57; Vol. 9 (1971): 501-505. 958 klad kyi don is a technical term for the prefatory materials in authoritative texts (bstan bcos; śāstra), in a continuation of the classical Indic traditions of knowledge. 959 Reading “tsha na” for “tshan.” 960 Reading “’ga’” for “dga’,” as per the root text. 961 That is, in the prefatory materials. 962 The root text reads “bdud kyi.” 491 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”}. thogs963 med la gnyis / byung tshor ngos bzung ba {thogs med964} 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; dharmadhātu)}. dga’ brod la gnyis / mdor bstan pa {dga’ brod} dang965 / 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 963 Reading “thogs” for “thog.” 964 This “thogs med” isn’t explicitly attached anywhere in the text; however, it is placed on the line below “byung tshor” and would appear to fit the context here. 965 Reading “dang” for “dar.” 492 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,966 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 bsgom967} 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] selfarising without a visible object or a viewer {“meditative view”}; [2.2.1.3.2.2.1.1.2.2.] without a 966 “mgo na,” lit. “at the head.” 967 The root text reads “lta sgom.” 493 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 ‘byung968) {“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”969}, 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 968 The root text reads “shugs ‘byung” rather than “shug byung.” 969 This does not correspond to the order of the root texts that I have consulted; references to “the exceptional Negative Force” (mchog gi bdud) occur significantly earlier in the root text than the phrase “Negative Force of craving and its results” (‘dod pa dang bcas ‘bras bu’i bdud) (root text 10/459). 494 yang970} 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”971}. 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 pride972 {“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 saṃsāra (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”973}, [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 byed974 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: 970 The root text reads “des na” rather than “de yang.” 971 There is no exact match for this reference, dngos su (“things”) in the root text; however, there is a corresponding passage, dngos ‘dzin grol (“liberated from grasping things”) (root text 10/459). 972 Possibly referring to the five poisons, i.e. passion, aggression, delusion, pride and envy. 973 The root text reads “des na” (root text 11/460) rather than “de yang” as here in the sa bcad. 974 Reading “snyems byed” for “snyoms byed.” 495 [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 {“saṃsāra own”975}. 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 fettered {“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”}. 975 This is a reference to a passage in the root text that reads, “from being liberated from saṃsāra in one’s own place” (‘khor ba rang sar grol ba las) (root text 12/461). 496 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 nirvāṇa {“one’s own way in enlightened knowing”976} spyod pa la gnyis / nyon mongs {spyod pa} dang bral ba’i brtul zhugs977 / spyod pa glod978 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 / / 976 This does not correspond to any passage in the root text; I think it is supposed to refer to “rig pas rang lus” (root text 13/462). 977 Reading “brtul zhugs” for “brtul / shugs.” 978 Reading “glod” for “klod.” 497 [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”979}, 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} / / 979 The root text has “des na” rather than, as the text does here, “de bas.” 498 [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 saṃsāra by comprehending the meaning {“form and feeling”980}. 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”}.981 mjug gi don la yang gnyis / mtshan don gyi sgo nas bstan pa {E MA HO} dang982 / 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”}. 980 The root text has “gzugs dang tshor” rather than, as the text does here, “gzugs gis (sic) dang tshor.” 981 This is a provisional translation. 982 Reading “dang” for “rang.” 499 bka’ tshoms chen mo’i bsdus don rdzogs so / § The Summary of the Great Speech Chapter is complete. 500 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 / /983 {57.6/505} {gcod kyi TIKA bzhugs so} / / {A Chöd 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 Prajñāpāramitā. The perfection at the heart of compassionate activity is the complete cessation of elaborations (spros pa; prapañca), 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 words984 and letters from the expanse beyond expression (brjod med dbyings), a treasury (mdzod; koṣa) of teachings in 84,000 emanations (rnam ‘phros).985 The heart of everything is the pāramitā. 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 983 In Gdams ngag mdzod, Vol. 14 (1979): 57-79; Vol. 9 (1971): 505-526. 984 “ming,” lit. “names.” 985 “A treasury of teachings in 84,000 emanations” echoes the “84,000 dharma doors” (chos kyi sgo mo brgyad khri bzhi stong; i.e. the 84,000 dharma teachings) taught by the Buddha, antidotes for each of the 84,000 types of mental afflictions (nyon mongs) suffered by sentient beings. 501 tshogs ji snyed986 cig bshad kyang / theg pa che chung rnams su ‘dus shing / de las kyang theg pa chen po’o / / [This is a] Chöd practitioner’s written composition987 [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; śāstra) 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 (theg pa che chung; Mahāyāna and Hīnayāna), 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 bar byed pa ni pha rol tu phyin nas988 gcod kyi gdams ngag yin no / / Having the intention of both Sūtra and Tantra, the prajñāpāramitā is the ultimate (kun gyi mthar thug) [[[teaching]]]. In that regard, [the prajñāpāramitā] is a fine discipline (legs par sbyangs) from these two methods of gaining experience: from the [[[Sūtra]]] perspective of authoritative transmissions (lung; āgama) and logic (rigs pa), [the prajñāpāramitā] is definitely understood as separate from the eight extremes of elaboration (spros kyi mtha’ brgyad989); 986 Reading “ji snyed” for “ci snyed.” 987 “yi ge brtsams,” lit. “a composition of letters.” 988 Reading “phyin nas” for “phyins.” 989 “spros kyi mtha’ brgyad,” or “the eight extremes of elaboration” are four pairs of appositions which result in elaborations of conceptual thinking by dualistic mental consciousness. These are: skye 'gag (birth and cessation), rtag chad (permanence and nihilism), 'gro 'ong (coming and going), gcig tha dad (singularity and distinction). 502 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.990 A supplementary practice (bogs ‘don) to these two,991 the mixing of subject and object without duality, is the oral instruction of Chöd based in the Prajñāpāramitā. de la gnyis / ci ltar byung ba’i lo rgyus dang / gdams pa dngos so / / dang po ni brgyud 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 Chöd based in the Prajñāpāramitā], 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 transmission992 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 ngag993 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 khol994 du bstan pa dang / gsang ba brda chos la brdar bsgyur pa’o / / 990 This phrase “gzugs sogs” (“form and the rest”) is common shorthand for the “yul drug” (the “six [sensory] objects”) and appears often in this text. The “yul drug” are: 1) gzugs (visible forms); 2) sgra (sounds); 3) dri (smells); 4) ro (tastes); 5) reg bya (tactile objects); and 6) chos (dharmas, or things). 991 That is, Sūtra and Tantra. 992 This is suggestive of the Nyingmapa threefold classification of Vajrayāna transmissions (brgyud pa gsum): the Mind Lineage of the Victorious Ones (rgyal ba dgongs pa’i brgyud, direct mind-to-mind transmission beyond words and symbols from buddhas); the Sign Lineage of Vidyādharas (rig ‘dzin brda yi brgyud, transmission through symbols by Wisdom-holders); and the Aural Lineage of Persons (gang zag snyan gyi brgyud, transmission of meaning from person to person). 993 Reading “gdams ngag” for “gdam ngag.” 994 This should probably read “khong rgol,” as per the following note on titles of Machik’s teachings. I have chosen to translate it khong rgol in the English presentation of the title. Edou (1996, 163) has translated this title as 503 [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.995 [2.1.a.] First, there are the writings from the heartfelt practice (thugs nyams su byon pa’i yi ger bkod996) 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).997 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’i998 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. “Answers to Detractors,” while Harding (2003, 98) has translated it as “Refutation of Detractors.” 995 The latter two, “the oral instruction of the transmissions of blessings and empowerments” and “the oral instruction of the transmission of predictions” are not included in the Bka’ tshoms chen mo and must refer to other teachings. 996 “yi ger bkod,” lit. “arranged in letters.” 997 The last three—“the esoteric Introduction,” “the vital Pith Instructions and Hypothetical disputes,” and “the secret Symbolic Teaching”—are not part of the Bka’ tshoms chen mo. This may be a reference to the three Le’u lag texts. According to the second chapter of the Rnam bshad chen mo (Gcod kyi chos skor folio 80), the list of transmitted teachings includes the Gnad them, Khong rgol, Gsang ba brda chos, La bzlas skor gsum, Gzhi lam du slong ba, and the Khyad par gyi mang ngag. I have yet to locate these texts and they may no longer be extant in material form, but it appears that at least a few were known to Rangjung Dorjé. 998 The gi gu, or character marker for “i” is present in the 1971 edition, but not evident in the 1981 edition; I have followed the 1971 edition. 504 [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 socalled “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; ārya). 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’i999 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]1000 through the complete veiling of referents (dmigs pa), I pay homage to the Goddess Prajñāpāramitā herself. The perfection of wisdom (shes rab pha rol phyin; prajñāpāramitā) 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 999 Reading “nus pa’i” for “nus ba’i.” 1000 This is a reference to the “Three Isolations” (dben pa gsum) of Sūtra and Tantra, namely one’s body isolated from frivolity (lus ‘du ‘dzis dben pa), one’s mind isolated from non-virtuous discursive thinking (sems mi dge ba’i rnam rtog gis dben pa), and one’s three doors (body, speech and mind) isolated from common vision and clinging (sgo gsum tha mal gyi snang zhen gyis dben pa). 505 (spyod yul ba).1001 One says “I pay homage to the Mother of the Victorious Ones of the Three Times” for the sake of inseparability.1002 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’i1003 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’i1004 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; āvaraṇadvitidhaḥ1005); by understanding that the root of the production of obscurations is the 1001 “spyod yul ba” (“domain of practice”) is a homonym for “gcod yul [ba].” I discuss these homonyms in the body of the dissertation. See also Gö Lotsawa Zhonnupel 2003, 1139. In the translation of Gö Lotsawa’s interpretation by George Roerich and Gendun Choephel (1976, 981), there is an annotation remarking that “gČod-yul means the ‘act of cutting asunder.’” 1002 Here Rangjund Dorjé provides an elaboration of the first two lines of The Great Speech Chapter: “Not speaking, not thinking, I pay homage to the state without thought, the realm beyond objects and without reference” (mi smra mi bsam bsam du med pa’i ngang / / yul ‘das dmigs med dbyings la phyag ‘tshal lo / §) (7/456). 1003 Reading “pa’i” for “ba’i.” 1004 Reading “pa’i” for “ba’i.” 1005 That is, the nyon mongs pa’i sgrib pa (coarse obscurations of mental afflictions for sentient beings) and shes 506 underlying ground (kun gzhi; ālaya1006), one understands one’s own inner confusion (nying ‘khrul) and the three-fold confusions (sum ‘khrul).1007 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 Sūtra, “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).”1008 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 dharmakāya—what is said to be the Negative Force that creates bya’i sgrib pa (subtle obscurations of knowables which prevent enlightenment due to one’s continued conceptualization of subjects, objects and actions). 1006 This is the mind-stream as the underlying basis of everything. 1007 This is a provisional translation. The Tibetan-language entry under “nying ‘khrul” in the Bod rgya tshig mdzod chen mo (Vol. I, 951) reads: “’khrul ba’i nang gi ‘khrul ba” and “nying ‘khrul ‘og ‘gyu’i tha shal gyi tshig min na da dung khyed kyis dgongs dang” (loose translation of the latter: ‘“nying ‘khrul” is when one is still thinking even though one’s inferior subconcious is without words’). The term “sum ‘khrul” may be a reference to the three-fold confusion of body, speech and mind. 1008 This is evocative of various Prajñāpāramitā teachings; thus far, I have not been able to locate the exact source. 507 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 po1009 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 bar1010 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 ba1011 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 saṃsāra. 1009 I am reading this as per the 1981 edition of the text, wherein the term “las” has been inserted immediately below “dang po”; this insertion is not present in the 1971 edition. 1010 Reading “sbyar ba” for “sbyar pa.” 1011 Reading “dngos su snang ba” for “ngos su snang ba.” 508 de’i ngo bo stong par gtan la ‘bebs pa1012 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; āgama), “form is emptiness.”1013 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.”1014 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 emptiness1015 is produced in the mind, one is separated from the conventions of nihilism. 1012 Reading “’bebs pa” for “’beb pa.” 1013 This is an oft-repeated formulation present in various Prajñāpāramitā teachings. One of the most well-known presentations occurs in both the long and short recensions of the Prajñāpāramitā-hṛdaya, the Heart Sūtra, which reads “rūpam śūnyatā.” Jan Nattier (1992, 197; 200) notes that only the long recension was included in the Tibetan bka’ ‘gyur (Derge 21 and 531; Narthang 26 and 476; Lhasa 26 and 499; Peking 160), although a Tibetan edition of the short recension has been found in Tun-huang. 1014 This is evocative of passages in various teachings included in the Prajñāpāramitā corpus. For example, there is a passage in the Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa [To 5574(7)] (Pañcaviṃśatisāhasrikā Prajñāpāramitā): “rnam pa thams cad mkhyen pa nyid kyi bar du stong pa’o zhes bya bar ‘du shes na chags pa’o” (ACIP file KL0009I2.INC, 260A). 1015 I am taking the liberty here of reading the adjective “stong” (“empty”) as the noun “stong pa nyid” (“emptiness”). 509 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; prajñāpāramitā). In that regard, meditative cultivation is the exceptional path (lam gyi mchog). As is stated in the Superior One (‘phags pa; ‘ārya),1016 “Form is separate from the very essence of form [i.e. it is empty]. Likewise, sensation (tshor ba; vedanā), cognition (‘du shes; samjñā), compositional factors,1017 (‘du byed; saṃskāra), and consciousness (rnam par shes pa; vijñāna) 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 1016 This appears to be a paraphrase from the ‘Phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa (Āryaaṣṭasāhasrikā- prajṇāpāramita): “gzugs nyid gzugs kyi ngo bo nyid dang bral ba / de bzhin du gang gi tshe tshor ba nyid dang ‘du shes nyid dang / ‘du byed rnams nyid dang de bzhin du ‘di ltar gang gi tse rnam par shes pa nyid kyang rnam par shes pa’i ngo bo nyid dang bral ba” (Toh. 6758: Tshe mchog gling edition via ACIP, Ka 1-428, 5B- 6A). Rangjung Dorjé presents “gzugs ni” (“as for form”) instead of citing “gzugs nyid” (“form itself”), as presented in my source text. 1017 “’du byed” are also known as “formatives.” 510 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; dharmadhātujñāna). 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 phrase “thogs 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.1018 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. 1018 The root text emphasizes that that objects occurring to the mind are discriminated as “good” and “bad,” not that they are inherently good or bad, “rang gi rtog pas phye ba rnams / / thogs med bdud du bstan pa yin” (rtsa 8/457). 511 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 phrase “dga’ 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 512 par bya ste / rmi lam dang / bzhin bzang gi snyis pa1019 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 to1020/ / 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 drug1021 ste / de yang mchog ces pas / spros 1019 Reading “snyis pa” for “snyim pa.” 1020 The form “bstan to” reflects the old orthography. 513 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 1021 The editions of Rangjung Dorjé’s‘grel pa read “tshig dang nga drug” which I have edited to read “tshig rkang pa drug” based on the following: first, the corresponding section of the root text has six lines and not fifty-six lines, as would be suggested by “nga drug”; and second, the consistent use of the formulaic phrase “tshig rkang pa {grangs ka}” (“in {number} of lines”) throughout the ‘grel pa. 514 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 Chöd. Also in that way, the extensive teaching states, “form is not created in mental consciousness” (gzugs yid la mi byed),1022 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 1022 I have yet to locate a direct source for this citation. It could be a paraphrase of or allusion to a passage such as this in the Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa [To 5574(7)] (Pañcaviṃśatisāhasrikā Prajñāpāramitā): “dngos po thams cad yid la mi byed ste” (Provisionally accessed ACIP file KL0009I1.INC, 356A). 515 are the specifics of concentration (bsam gtan; dhyāna). 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].1023 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 kyi1024 / ‘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 1023 This should perhaps read “tshig rkang pa bcu drug” (“sixteen lines”), to correspond with the actual number of lines in this section of the root text. 1024 Reading “mod kyi” (a genitive absolute) for “mod kyis.” 516 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];1025 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 prajñāpāramitā. ‘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 sems ‘dzin 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.1026 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, 1025 In the editions of the root text I have consulted, this section has nine lines rather than ten. 1026 This is a provisional translation. 517 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.”1027 Moreover, there are the signs of warmth1028 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].1029 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 1027 This would appear to correspond with a passage on page 10/459 of the root text that begins with “bras bu’i bdud” rather than “mchog gi.” 1028 “drod rtags” literally translates as “signs of warmth,” but can be read as a metaphor for signs of accomplishment in general since generating warmth is a type of accomplishment. Generating warmth is the first of four levels on the second of the five paths (lam lnga): that is, the path of connection (sbyor lam). 1029 In the editions of the root text I am working from, this section has ten lines rather than eleven; however, one of the lines is of thirteen syllables rather than the seven-syllable meter of the other lines. This may suggest that Rangjung Dorjé was citing an edition in which this line was divided into two separate lines. 518 accomplishment through other enlightened ones. By the master Nāropa it is said, “all things abide in the mind.”1030 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 bdag ‘dzin 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 1030 This seems to be a paraphrase of the second line of Nāropa’s Phyag rgya chen po’i tshig bsdus pa (The Summary of Mahāmudrā), which reads “chos rnams thams cad rang gi sems” (“All things are one’s own mind”). Herbert Guenther argues that it is problematic to translate “rang gi sems” as “one’s mind”:“raṅ sems, also raṅ-gi sems, is a term most likely to mislead the linguistic specialist by inducing him to translate the genitive case raṅ-gi as such and render the whole term as ‘one’s mind,’ taking ‘one’ as one entity and ‘mind’ as another. However, the use of raṅ is, to our Western thinking, exceedingly ambiguous. Above all it refers to itself so that raṅ-gi sems would have to be translated as ‘mind pointing to itself,’ ‘mind in itself,’ ‘mind as such’ or any such similar circumlocutions” (1999 [1963], 39 n. 1). Yet, oddly enough, Rangjung Dorjé seems unintentionally to reinforce just the duality that Guenther cautions against: Rangjung Dorjé uses “gnas,” which can be read as a verb meaning “to abide, to dwell, to stay, to remain,” but is not a copula, that is, a linking verb connecting “chos” (“things”) and “sems” (“mind”). 519 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 correctly1031 are described as Negative Forces; there are two lines about “dngos ‘dzin” and so forth.1032 [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 pa1033 snyems byed du rtogs pa’i tshe gzung yul rags pa1034 ‘dzin 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].1035 As mentioned above, whatever is discursively thought about the connection of the grasping subject and the grasped object, at the 1031 “lta bas ma zin pa,” lit. “not grasped through the correct view.” 1032 This does not seem to be a direct quotation of the text; I would suggest that it corresponds to “dngos po’i yul la snyems zhugs pas” on page 10/459 of the root text. 1033 Reading “ci snyed pa” for “ci snyed ba.” 1034 The 1971 edition reads “rags pa,” while the 1981 edition reads “rag pa”; I am following the earlier edition here. 1035 The root text reads “dngos po’i yul” instead of “dngos po yul.” 520 time of understanding the production of pride, one understands without coarsely grasping (rags pa ‘dzin 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.1036 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 rigs1037 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; dharmatā); they are like rainbows in space. It is absolutely the case (A cang ches) that the superior ones (‘phags pa; ārya) 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 Sūtra (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 / gnyis ‘dzin gyi blos bcad du yod pa ma yin gyi / dngos po dang ‘dzin pa rtsa bral rtogs pas / 1036 “rang zhi,” lit. “self-pacified.” 1037 Reading “rigs” for “rig.” 521 gzugs sogs rang sar grol ba ni / shes rab kyi pha rol tu phyin pa yin gyis / des na gnyis ‘dzin 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; prajñāpāramitā). 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 / 522 [2.1.1.2.2.1.4.2.2.2.] Second, the emancipation from the six classes [of saṃsāra] 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 shes1038 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; pretaḥ); threefold Dharmadhātu 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; 1038 Reading “so sor rtog pa’i ye shes” for “so sor rtogs pa’i ye shes.” 523 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.1039 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 / / 1039 This section would appear to correspond with the section of the root text available to me that begins with “des na thams cad snyems su ‘dus” (rtsa 11/460). 524 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,1040 [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 rnams ‘joms pa ni / dper na skyes bu dpa’ bo sgyu rtsal shes pas dgra dpung ‘joms 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 / / 1040 This could be an intentional pun with the word “bcad” (past tense of “gcod”): this verb often means “to cut through”; however, in this context I have chosen one of its secondary meanings, namely “to decide” or “to determine.” 525 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).1041 In addition, in an analogy from the Samcayagātha,1042 “an intelligent being possessing all qualities”1043 is mentioned who, “travelling happily, turns around and goes home.”1044 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.”1045 [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 yang ‘dzin 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 1041 This is probably a reference to the analogy from the section of the sdud pa that will be cited next. In the analogy, an intelligent being who knows his craft can overcome adversities in the wilderness: “stobs ldan mi thub brtson byas sgyu rtsal cho ga shes / / ‘phong dang bzo gnas mang po’i pha rol phyin gyur cing / / sgyu ma sgrub shes ‘gro don rab tu ‘dod pa zhig / / pha dang ma dang chung mar bcas bar yongs bsdus nas / / dgra byed mang ba dgon pa’i lam du phyin pa dang / / de yis dpa’ zhing rtul phod skyes bu mang sprul te” (sdud pa, XX.2-3). 1042 Literally “sdud pa,” shorthand for the Condensed Verse Prajñāpāramitā (Shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa, [[[Ārya]]] Prajñāpāramitā samcayagāthā), also known as the Ratnaguṇasamcayagāthā. It consists of 302 verses and has been translated into English by Edward Conze (1994 [1973]). In addition, there is a critical Sanskrit edition with a transliteration of the Tibetan by Akira Yuyama (1976). 1043 This is an exact quote from the Tibetan (sdud pa, XX.2). The Sanskrit reads: “puruṣo yathā kuśalu sarva-guṇair upeta” (Yuyama 1976, 74). See also Conze, “The Simile of the Hero” (1994 [1973], 45). 1044 This is an exact quote from the Tibetan (sdud pa, XX.3). The Sankskrit reads: “kṣemeṇa gatva puna geham upāgameyā” (Yuyama 1976, 75). 1045 “de bzhin de tshe byang chub sems dpa’ mkhas pa yang / / sems can khams rnams kun du snying rje cher bskyed cing / / bdud bzhi dag dang sa gnyis las kyang rab ‘das nas” (sdud pa, XX.4). Rangjung Dorjé, since he ends the quote here, writes “rab ‘das ‘gyur,” instead of following the Tibetan source text which provides “rab ‘das nas.” The Sanskrit reads “ema eva tasmi samaye vidu bodhisattvo maha-maitri sarvi upapadyati sattva-dhātu / caturo sa māra atikramya dvaye ca bhūmī” (Yuyama 1976, 75). Khenpo Gawang suggested that the “two grounds” mentioned here might be a reference to the sravakayāna (Vehicle of the Hearers) and the pratyekabuddhayāna (Vehicle of the Solitary Realizers), which the bodhisattva transcends by following the bodhisattvayāna. 526 mgon / rigs sngags ‘di bslabs1046 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].1047 In that regard, when freedom from all grasping is comprehended, one will become an enlightened being. From the Samcayagātha, 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.”1048 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 drod1049 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 1046 Reading “bslabs” for “slab,” as per the edition of the sdud pa root text I have consulted. 1047 There are five lines in this section according to the editions of the root text I have consulted. 1048 “gang dag ‘das dang gang dag phyogs bcu’i ‘jig rten mgon / / rig sngags ‘di bslabs sman pa’i rgyal po bla med gyur” (sdud pa, III.5). Rangjung Dorjé cites the source text verbatim, except for presenting the past tense of “gyur” in the source as “’gyur” (present or future tense). The Sanskrit reads “ye ‘tīta-‘n-āgata-daśa-d-diśi loka-nāthā imavidya- śikṣita an-uttaru-vaidya-rājā” (Yuyama 1976, 23). 1049 Reading “drod” for “drong.” 527 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.1050 In addition, with the example of miracles (rdzu ‘phrul; ṛddhi), it is said in the Samcayagātha: “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.”1051 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 ba1052 las / gnyen po gzhan gyis bsgom rgyu med pas snyems byed chod cig ces bstan to1053 / / 1050 The root text reads: “chags pa med pa’i rang shar ni / / snyems med chos sku’i rgyan du gsungs / §” (12/461: “As for the self-arising without attachment, it is said to be the Ornament of the Dharmakāya Without Pride.”) 1051 This is an exact quote from the Tibetan (sdud pa XX.12). The Sanskrit reads: “em eva śūnyata-sthito vidu bodhisattvo jñānā-rddhi-pārami-gato a-niketa-cārī / vividhāṃ kriyāṃ jagati darśayate an-antāṃ na ca sajjate na pi ca khidyati kalpa-koṭīḥ” (Yuyama 1976, 78). See also Conze, “The Simile of the Twin Miracle” (1994 [1973], 46). 1052 The 1971 edition reads “gro ba,” while the 1981 edition, which I am following here, gives “go ba.” 528 [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 saṃsāra and nirvāṇa 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 Prajñāpāramitā 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 1053 The text reads “to.” 529 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’ ste1054 / ‘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 1054 Reading “ste” for “de.” 530 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 Samcayagātha 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 rab pha rol phyin; prajñāpāramitā).”1055 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.1056 However, as is also explained in the Samcayagātha, “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.”1057 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 1055 The Tibetan source text I have consulted reads: “gal te sems can ‘du shes sdug bsngal ‘du shes skyed / / ‘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 / /” (sdud pa, I.25, emphasis added). Rangjung Dorjé has made a slight grammatical change, using “bskyed” (the past or future tense) instead of “skyed” (the present tense). The Sanskrit reads: “saci sattva-saṃjña dukha-saṃjña upāda yātī cariỵāmi duḥkha jagatī kariṣyāmi arthaṃ / so ātmasattva- parikalpaku bodhisattvo na ca eṣa prajña-vara-pāramitāya caryā” (Yuyama 1976, 15). 1056 This is a provisional translation. 1057 The Tibetan source text reads slightly differently: “bdag ci ‘dra ba de ‘drar sems can thams cad shes / / sems can thams cad ci ‘drar de ‘drar chos kun shes / / skye ba med dang skye ba gnyi gar mi rtog pa / / ‘di ni shes rab pha rol phyin mchog spyod pa yin / /” (sdud pa, I.26, emphasis added). Rangjung Dorjé has changed “ci ‘drar” to “ci dra ba,” possibly for consistency with the preceding line; he has also substituted an updated spelling of “gnyi ga,” changing it to “gnyis ka.” The Sanskrit reads: “yatha ātmanaṃ tatha prajānati sarva-sattvān yatha sarvasattva tatha jānati sarva-dharmān / an-upād’-upādu ubhaye a-vikalpamāno eṣā sa prajña-vara-pāramitāya” (Yuyama 1976, 15). 531 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.1058 [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,1059 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 1058 That is, the lack of a self of persons (gang zag gi bdag med) and the lack of a self of things (chos kyi bdag med). 1059 In the root text, this section consists of seven lines. 532 mind (sku gsung thugs)1060 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 (spros pa; prapañca) 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 tshig rkang dgu ste / de yang1061 yid la mi byed pa’i ngang1062 du mnyam par ‘jog pa las / gzhan rnam rtog gis bcos ‘chos par byed pa bdud yin pas na / ma bcos lhug par bzhag par bya’o / / 1060 In the Tibetan language, these two sets of three—body, speech and mind—are actually subtly different: the second set is in the honorific form, suggesting enlightened body, speech and mind. 1061 The 1981 edition of this text reads “da yang.” 533 [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,1063 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 chod1064 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 / [2.1.1.2.2.2.3.3.] Passing into nirvāṇa 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 1062 Reading “ngang” for “dad.” 1063 The root text includes a second part of this analogy which is not included here: “bya ba zin pa’i skyes bu bzhin / / blo bde’i ngang la kad kyis bzhag” (“it is like a person whose work is done (bya ba zin pa) rests briefly (kad kyis) in a state of blissful rational mind”). 1064 Reading “chod” for “chong.” 534 [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 ba1065 ‘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 (saṃsāra), one will pass into nirvāṇa. 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 Pāramitā it is stated: “the absence of thoughts and the absence of activity in the mind are called ‘the perfection of wisdom,’”1066 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.”1067 1065 Reading “lto ba” for “ltos,” in parallel with the root text. 1066 This is evocative of various Prajñāpāramitā teachings; thus far, I have not been able to locate the exact source. Not located in RGS, 25K, 8K or HS. 1067 This seems to be a paraphrase of the sdud pa: “gzugs ni shes rab ma yin gzugs la shes rab med / / rnam shes ‘du 535 bzhi pa spyod pa la gnyis las / nyon mongs pa dang bral ba’i brtul zhugs1068 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 zhugs1069 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 zhugs1070 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 Chöd 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. shes tshor dang sems pa ‘di dag ni / / shes rab ma yin ‘di dag la yang shes rab med / / ‘di ni nam mkha’i khams dang mtshungs te tha dad med” (II.9). Rangjung Dorjé has quoted verbatim the first, third and fourth lines. The second line is misquoted (possibly due to the allusion to the catalogue of phung po [[[skandha]]; psycho-physical constituents] and the phonetic similarity between the words “sems pa” and “sems dpa’”): the source text presents “rnam shes ‘du shes tshor dang sems pa ‘di dag ni,” while Rangjung Dorjé cites “rnam shes la sogs tshor dang sems dpa’ ‘di dag ni.” The Sanskrit reads: “rūpaṃ na prajñā iti rūpi na asti prajñā vijñāna saṃjña api vedana cetanā ca / na ca eti prajña iti teṣu na cāsti prajñā ākāśa-dhātu-sama tasya na cāsti bhedaḥ” (Yuyama 1976, 19-20). See also Conze, “The Facts of Existence” (1994 [1973], 13). 1068 Reading “brtul zhugs” for “brtul shugs.” 1069 Reading “brtul zhugs” for “brtul shugs.” 1070 Reading “brtul zhugs” for “brtul shugs.” 536 de skad du yang † sdud pa las / de yi tshe na bdud ni zug rngu ldan par1071 ‘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 Samcayagātha, “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?’1072 In order to teach fear (‘jigs pa bstan), [the Negative Force] scorches the regions1073 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 rol phyin pa; prajñāpāramitā) 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 kin1074 have an opportunity [for harm]?”1075 1071 Reading “ldan par” for “ldan bar.” 1072 My interpretation of “nur” as “distressed” follows the Sanskrit “dīna.” According to Das (1973, 742), “nur (pa)” refers to an ovoid shape while “nur (ba)” refers to shifting or displacing something, or to a substance becoming dessicated (ibid.). 1073 “phyogs rnams,” lit. “sides.” 1074 “nag po’i rtsa lag rnams,” lit. “black kith and kin.” 1075 The Tibetan source text reads slightly differently than Rangjung Dorjé’s citation. I have noted the discrepancies with underscoring in the following citation from the source text: de yi tshe na bdud ni zug rdu ldan par ‘gyur / / mya ngan nyam thag sdug bsngal yid mi bde nyam chung / / ji ltar byang chub sems dpa’ ‘di yid nur gyur zhes / / ‘jigs pa bstan phyir phyogs rnams sreg cing skar mda’ gtong / / gang tshe mkhas pa de dag bsam pa drag ldan zhing / / nyin mtshan shes rab pha rol phyin pa’i mchog don lta / / de tshe lus sems ngag ni mkha’ ‘gro bya ltar rgyu / / nag po’i rtsa lag rnams kyis glags rnyed ga la ‘gyur” (sdud pa, XXIV.1-2). The Sanskrit reads: “māro ‘pi tasmi samaye bhavate sa-śalyo śokārtu duḥkhitu-manā sada alpa-sthāmo / diśa-dāha-ulka kṣipate bhaya-darśanārthaṃ katham eṣa dīna-manaso bhavi bodhisattvo / / yada te bhavanti vidu āśaya-saṃprayuktā diva-rātri prajña-varapāramitārtha- darśī / tada kāya-citta-vacanaṃ khaga-pakṣi-tulyaṃ avatāru teṣu kutu lapsyati kṛṣṇa-bandhu” (Yuyama 1976, 96). See also Conze, “How Mara is Discomforted and Defeated” (1994 [1973], 54), although one should note the misreadings by Conze that Yuyama identifies (Yuyama 1976, 96 n. 1b and n. 2c). 537 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 yang ‘dzin 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 ngan1076 thams cad rang gis ‘dzin pa yin pas / rang snang rang la gnod pa yin te / gzung ‘dzin gyis la ‘bras bu1077 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.1078 1076 The 1981 edition reads “bzang rang”; the 1971 edition reads “bzang ngan.” 1077 The 1971 edition reads “la ‘bras bu.” The 1981 edition reads “A ‘bras su”; according to Das (1973, 1344) and in Volume Two of the Bod rgya tshig mdzod chen mo (1996, 3123), “A ‘bras” is a kind of fruit useful for treating kidney disease. This doesn’t seem to fit the context here; however, the “la” following the “gyis” is also awkward in the 1971 edition.

rang gis bden med du rtogs na / yul snang ‘brel med kyis gnod par mi nus te / rgya gar gyi1079 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 pa ‘bras bu la gnyis las / don rtogs pas ‘bras bu sgrub tu med pa ni / ‘bras bu zhes pa la sogs tshig rkang dgu ste / de yang1080 bdag med1081 mngon gyur du mthong zhing / snyems byed rang sar grol pa las / don de las gzhan pa’i sangs rgyas bsgrub tu med de / chos can chos nyid rang byung gi ye shes su rtogs 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; dharmatā) through self-arising primordial wisdom.1082

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 1078 This is a provisional translation.

1079 Reading “gyi” for “gye.” 1080 Reading “yang” for “lang.” 1081 Reading “bdag med” for “bdak med.” 1082 This is a provisional translation.

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 zag1083 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,”1084 “the self-nature of mind is luminosity (‘od gsal ba),”1085 and, “as for the nonexistent mind, it is without change and without discursive thinking.”1086 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 self1087 does not search elsewhere for the actions of body (sku), primordial knowledge, and enlightened activity. 1083 Reading “gang zag” for “gang zad.”

1084 This is a verbatim citation from the Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa [To 5574(7)] (Pañcaviṃśatisāhasrikā Prajñāpāramitā) (ACIP file KL0009I1.INC, 266A). An earlier reference to “’phags pa” as a source seemed to refer to the ‘Phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa (Ārya-aṣṭasāhasrikāprajṇāpāramita). 1085 This is a verbatim citation from the Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa [To 5574(7)] (Pañcaviṃśatisāhasrikā Prajñāpāramitā) (ACIP file KL0009I1.INC, 169A). 1086 This is a paraphrase from the Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa [To 5574(7)] (Pañcaviṃśatisāhasrikā Prajñāpāramitā): “sems ma yin pa ni ‘gyur ba med cing rnam par rtog pa med pa ste.” (ACIP file KL0009I1.INC, 169B).

1087 The two types of lack of self are 1) gang zag gi bdag med, the lack of self of persons, and 2) chos kyi bdag med, the lack of self of dharmas/things.

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 14/4631088]. 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 pa1089 ‘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 selfnature, stating “rig med” and so forth, there are two lines [rtsa 14/463]. In addition, things 1088 The editions of the root text I am working from read “snyems sangs rtsa bral kun las rgyal,” rather than “snyems grol.” 1089 Reading “ma grub pa” for “ma grub pha.”

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 med1090 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].1091 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 cing ‘dzin 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 1090 Reading “bdag med” for “bngag med.”

1091 The editions of the root text that I am working from read “dbyer med gcig la,” rather than “dbyer med cig la.”

rnams shes pa nyid du bden par ‘dod cing / rnam brdzun pas rnam pa de rnams rdzun yang / rnam1092 med kyi shes pa bden par ‘dod 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; pudgalavādin) has views of individuality, independence, changelessness and so forth. The śrāvaka 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 vijñānavādins (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 par ‘dod 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 1092 Reading “rnam” for “rnams.”

yang de la sogs pa grub mtha’i ‘dod ba yong ba1093 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 Mahāmudrā is the ultimate of both [Father and Mother Tantra]. One group of Mahā-ati followers (rdzogs chen pa) assert conventional truths (kun rdzob kyi bden pa; saṃvṛtisatyaṃ) as well as things themselves (chos nyid; dharmatā). 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 / chos nyid de bzhin nyid yin no zhes pa’o † /

Moreover, as is said by Tilopa,1094 “Mantra expressions, pāramitā, vinaya, Sūtra, abhi[[[dharma]]] ([[[chos]]] mngon pa), and the like, as each has its own textual tradition and tenet system, the luminous Mahāmudrā will not be seen; one is not able to see the luminosity because of one’s own wishes.”1095 In that way it is explained. It is said that, “Objects and subjects are not 1093 Reading “yong ba” for “yong pa.” 1094 Spelled “Telopa” in the Tibetan text.

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; dharmatā) are exactly like that/thatness (de bzhin nyid; tathāta).”1096 gnyis pa ma rig pa ye shes la gnyis las / gti mug ye shes su bsgyur ba ni / de bas rig med la sogs tshig rkang drug ste / de yang gnyid dang snang ba bar mtshams med par ‘od gsal chos kyi dbyings kyi ye shes su gyur na / snyems byed rang sar grol zhing yul snang gi ‘khrul pa ye 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].1097 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; dharmadhātu), the production of pride is

1095 This appears to be a paraphrase from the Phyag rgya chen po’i man ngag (Toh. 2303, zhi 242b7-244a5), a Tibetan translation of what was probably originally an upadeśa text in Apabhraṃśa, composed by the great North Bengali adept Tilopa (988-1069) for his student Nāropa. The Tibetan text reads: “sngags su smra dang pha rol phyin pa dang / / ‘dul ba’i sde snod la sogs chos rnams dang / / rang rang gzhung dang grub pa’i mtha’ yis kyang / / ‘od gsal phyag rgya chen po mthong mi ‘gyur” (243B; emphasis added). Rangjung Dorjé has presented an alternate second line to the one underlined above, although his reference is clear. He also composed a commentary to this text, which is included in the Gdams ngag mdzod. We also find in the Tibetan translation of Tilopa’s work a stanza that is remarkably similar in sentiment to that found in Āryadeva the Brahmin’s Shes rab kyi pha rol tu phyin pa’i tshigs su bcad pa chen mo (ninth century). In the context of discussion of the mind and its events, Tilopa explains, “dper na ljon shing yal ga lo ‘dab rgyas / / rtsa bcad yal ga lo ‘dab khri ‘bum skams” (ibid. 243A; “As an example, there is a tree with flourishing branches and leaves, having cut its roots, the ten thousand branches and leaves dry up”). In Āryadeva we read “de ltar rtogs na sdong po rtsad bcad bzhin / / rtog pa’i yal ga nam yang skye mi ‘gyur” (2-3; “When one realizes this it is like cutting the root of a tree trunk: branches of thought will never again be produced”). On correspondences between the compositions of Tilopa and Saraha, see Schaeffer (2005, esp. 105).

1096 This is possibly a paraphrase of the teaching that follows the above quote in the Phyag rgya chen po’i man ngag: “yid la mi byed zhe ‘dod kun dang bral / / rang byung rang zhi chu yi dba’ rlabs ‘dra / / zhe ‘dod byung bas ‘od gsal ma mthong bsgribs / / rtogs pa bsrung sdom dam tshig don las nyams / / mi gnas mi dmigs don las mi ‘da’ na / / dam pa nyams lun mun pa’i sgron me yin / / zhe ‘dod kun bral mtha’ la mi gnas na / / sde snod chos rnams ma lus mthang bar ‘gyur / / don ‘dri gzhol na ‘khor ba’i btson las thar / / don ‘des mnyam gzhag ma lus sdig sgrib sbreg / / bstan pa’i sgron me zhes su bshad pa yin / / don ‘dir mi mos skye bo blun po rnams / / ‘khor ba’i chu bos rtag tu khyer bar zad / / ngan song sdug bsngal mi bzod snying re rje / / sdug bsngal thar ‘dod bla ma mkhas pa bsten / / byin rlabs zhugs pas rang sems grol bar ‘gyur” (Toh. 2303 zhi 243B-244A). 1097 The root text I am working from reads “des na rig med” rather than “de bas rig med.”

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 † 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 nyid1098 / / ‘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, saṃsāra and nirvāṇa, moreover, are the ground of everything (kun gyi gzhi). One abides in the changeless because one is empty from primordiality and without a self. 1098 The 1971 edition reads “de nyid”; the 1981 edition reads “da nyid.” I am following the 1971 edition.

de skad du yang / sdud pa las / gang dag ‘das dang gang dag phyogs bcu’i ‘jig rten mgon / / rig sngags1099 ‘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 Samcayagātha, “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.”1100

‘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].1101 The uncompounded, like the view expressed 1099 Reading “rig sngags” for “rigs sdags,” here and in the line following next, as per the sdud pa source text. See following note.

1100 Part of this was already cited by Rangjung Dorjé above (see earlier footnote mentioning of sdud pa, III.5). The Tibetan source text reads slightly differently than Rangjung Dorjé’s citation here. I have noted the discrepancies with underscoring in the following citation from the source text: “gang dag ‘das dang gang dag phyogs bcu’i ‘jig rten mgon / / rig sngags ‘di bslabs sman pa’i rgyal po bla med gyur / / gang dag phan dang snying rjer bcas pa spyad spyod pa / / rig sngags ‘di la bslabs nas mkhas pa byang chub reg / / ‘dus byas bde dang ‘dus ma byas bde gang yin pa / / bde pa de kun ‘di las ‘byung bar rig par bya” (sdud pa, III.5-6). The Sanskrit reads: “ye ‘tīta-‘nāgata- daśa-d-diśi loka-nāthā ima-vidya-śikṣita an-uttaru-vaidya-rājā / / ye vā caranti cariyāṃ hita sānukampā iha vidya-śikṣita vidū spṛśiỵanti bodhiṃ / ye saukhya saṃskṛta a-saṃskrta ye ca saukhyāḥ sarvaṃ ti saukhya prasutā itu veditavyāḥ” (Yuyama 1976, 23-24). See also Conze, “Perfect Wisdom a Great Lore” (1994 [1973], 15); however, note Yuyama’s concerns about Conze’s misreadings (1976, n. 5c). It may be of some signficance that the text preceding this citation in the sdud pa speaks about the pacification of suffering (sems can khams mang mya ngan sdug bsngal chos zhi byed), which is reminiscent of the Zhijé system of Padampa Sangyé. 1101 In the editions of the root text I have consulted, the opening of this verse reads “sangs rgyas ‘dus ma byas yin pas” (rtsa 15/464).

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,1102 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; samādhi) 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 cultivation1103 will be purified.

1102 “mu bzhi” (catuḥskoti) is a form of Madhyamaka logical analysis with the aim of discerning emptiness (stong pa nyid; śūnyatā) through considering the four limits (or possibilities) of generation and cessation; it is sometimes referred to as a “tetralemma” when translated into English. 1103 The “obscuration of knowables” (shes bya’i sgrib pa) is a subtle obscuration arising from grasping knowables through relations between subject, object and action.

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 / /

[2.1.1.2.2.3.4.2.] As for the liberation from saṃsāra through comprehending the meaning [of enlightenment], stating “gzugs dang” and more, there are thirteen lines [rtsa 15/464].1104 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)1105 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.” 1104 In the editions of the root text I have consulted, there are fifteen lines in this section. 1105 This is evocative of various Prajñāpāramitā teachings; thus far, I have not been able to locate the exact source.

lnga pa ‘bras 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 yod1106 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 kyi1107 / 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; svabhavikakāya) 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 ltar tshon ni sna tshogs kyis † / 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 / /

1106 Reading “yod” for “yong.” 1107 Reading “kyi” for “kyis.”

In addition, according to the explanation from the Uttaratantra,1108 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; vibhū) appears insubstantial due to the various conditions of [his] being.1109 grub rgyu don med ni / grub na zhes pa la sogs tshig rkang pa brgyad de / / de yang don dam la / sku dang ye shes tha dad du grub na / ‘khor ba’i pha rol ‘da’ bar mi nus te / shes rab kyi pha rol tu phyin pa ni blo yul du byar med pa’i phyir ro / /

[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 / blo ‘khrul pa yin pas / grub ‘dod kyi rtsol ba rnams kyis mya {77/525} ngan1110 las ‘das pa thob par mi ‘gyur ro / / Also, if discursive thinking or objects are established, then those who desire accomplishment will not attain the transcendence of misery (mya ngan las ‘das; nirvāṇa) because there is confused discursive thinking.

1108 This is a quotation of verse 52 in the second chapter of the Rgyud bla ma (Ratnagotravibhāga Mahāyānottaratantra) by Asaṅga/Maitreyanatha. There is a slight variation in the version found in the Derge Tangyur, which reads: “ji ltar tshon ni sna tshogs kyis / nor bu de dngos min snang ltar / de bzhin ‘gro rkyen sna tshogs pas / khyab bdag de dngos min par snang” (Sde dge Bstan ‘gyur, sems tsam, phi, 64B, emphasis added here to highlight the slightly different order of the terms). Following E.H. Johnston’s edition, the Sanskrit is as follows: “raṅgapratyayavaicitryādatad bhāvo yathā maṇeḥ / sattvapratyayavaicitryādatad bhāvastathā vibhoḥ” (1997 [1991], 87). According to Mathes, Rangjung Dorjé is considered to have composed a summary of the Ratnagotravibhāga, but thus far there does not seem to be a copy extant. Mathes discusses other texts of Rangjung Dorjé’s that refer to the Ratnagotravibhāga, including the Dharmadhātustotra, the Snying po bstan pa and his autocommentary on the Zab mo nang gi don. Mathes pays particular attention to the sections of the Dharmadhātustotra wherein Rangjung Dorjé summarizes the seven examples of the relationship between the Dharmadhātu and individual sentient beings, including ones mentioned in this present commentary concerning butter and gems. See Mathes 2008, esp. 51-75. 1109 In the Tibetan, this reads “‘gro ba,” lit. “going” or “migrating.” 1110 Reading “ngan” for “dan.”

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 ba1111 pha rol ‘gro / ces gsungs so / / Although it is that way, according to the Samcayagātha, “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”).1112 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. 1111 Reading “spong ba” for “spong pa.”

1112 The edition of the sdud pa that I have has similar statements in a different order: “sems can rang bzhin gang yin de yang ma mtha’ med / / nam mkha’i khams kyi rang bzhin de yang pha mtha’ med / / ‘jig rten mkhyen pa’i shes rab de yang pha mtha’ med / / ‘du shes tshu rol yin zhes ‘dren pas yongs su bsgrags / / ‘du shes rnam par bshig nas spong ba pha rol ‘gro” (sdud pa, II.10-11). The Sanskrit reads: “sattvāna yā ca prakṛtī sa an-anta-pārā / ākāśadhātuprakṛtī sa an-anta-pārā prajñāpi loka-vidunāṃ sa an-anta-pāra / / saṃjñeti nāma parikīrtitu nāyakena saṃjñā vibhāviya prahāṇa vrajanti pāraṃ” (Yuyama 1976, 20). Yuyama notes that the Sanskrit text of verse eleven (the final line of the Sanskrit presented here) “represents a different recension” from the Tibetan and Chinese (ibid., n. 11). It may be that Rangjung Dorjé was citing a different recension for verse ten as well, which would account for the slight differences in the presentation.

‘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 / bdag ‘dzin 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 kyang ‘dzin med ‘od gsal la / shes rab kyi pha rol tu phyin pa nyid ma gtogs pa / rgyal ba’i dgongs pa gzhan nas btsal1113 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,1114 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).1115 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. 1113 Reading “btsal” for “brtsal.” 1114 Interpreting “bdag lam” as “his own path”; however, this could also be an abbreviation for “bdag po’i lam,” meaning “governing path” or “dominant path.” 1115 “‘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 / bdag ‘dzin 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 kyang ‘dzin med ‘od gsal la / shes rab kyi pha rol tu phyin pa nyid ma gtogs pa / rgyal ba’i dgongs pa gzhan nas btsal1115 du med de / sku gsum dbyer med du rtogs pa’i phyir ro” (Bka’ tshoms ‘grel pa 77/525).

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 tshoms1116 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 phar1117 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] Chöd in such [environments] as severe places.

1116 Reading “tshoms” for “tshom.” 1117 The script is unclear in this portion of the text in both editions.

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 bkal1118 na lta ba yin pa ni / rkyen snang la sogs tshig bzhi ste / de yang chos rgyud thog tu ma bkal1119 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 1118 Both editions of Rangjung Dorjé’s text read “khal du khel na”; however, I am following the root text which reads “khal du bkal ba,” “loaded with a burden.” 1119 Reading “bkal” for “khel,” in parallel with the above.

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 yang ‘dzin 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 Chöd Cutting of Negative Forces,1120 the Oral Teaching of the Prajñāpāramitā, composed by Rangjung Dorjé, the one who possesses 1120 Gcod yul: “Gcod system” or “object of Gcod.” It is probably a play on “spyod yul”; cf. 507 and also Gö Lotsawa Zhonnupel. In Roerich, pha rol tu phyin pa bdud kyi gcod yul is translated as “prajnaparamita cutting (the influence) of demons,” and there is an additional commentarial note stating that “gcod yul” means an “act of cutting asunder” (1976, 980-981).

thoughtful intelligence on the Sūtra section of the Great Vehicle (theg pa chen po’i mdo sde; mahāyānasūtra), 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 CHÖD FROM THE Prajñāpāramitā; a supplementary practice to Sūtra 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 saṃsāra 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) 2.1.1.2.2.1.3.2.2.1.2.1. absence of self-arising observer/observed 2.1.1.2.2.1.3.2.2.1.2.2. meditative cultivation without expert in equilibrium 2.1.1.2.2.1.3.2.2.1.2.3. grasped by the view occurring of its own accord 2.1.1.2.2.1.3.2.2.1.2.4. 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 saṃsāra 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 nirvāṇa 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) 2.1.1.2.2.3.5.1. provisional methods for those with lesser mental functioning 2.1.1.2.2.3.5.2. cause of attainment being meaningless 2.1.1.2.2.3.5.3. lack of meaning when not liberated from discursive thinking 2.1.1.2.2.3.5.4. 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