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de yang sdud pa las / shes rab ldan pas mnyam nyid gnas par shes par bya / zhes so / / des na sems nyid mnyam pa nyid kyi don {576/130} la ma yengs par gnas par bya’o / / In addition, in the Samcayagātha it is said, “through association with wisdom, it should be known as the equanimous place.”821 That being so, mind itself (sems nyid) will be the unwavering place with regard to the goal of equanimity. de ltar gnas lugs kyi don la ma yengs par byas pas byin rlabs kyi rtsal dang nus pa ‘byung ste / nad pa lta bu la byin rlabs byed na / ‘dre dang nad pa mi dmigs bar bsgoms la / gang na sar phyag gis byabs / phu btab / ma chil ma gdab / nad thams cad stong par bsam la / gang la yang ma grub cing dngos po med pa’i ngang la sems bzhag la / skyabs ‘gro bya / gsol ba gdab / gnas lugs kyi ngang tshul du shes par bya’o / / In that way, the creative power (rtsal) and potential of blessings occur through unwavering effort toward the goal of thatness. When the one making the blessing is like a sick person, then spirits and sick people are meditatively cultivated as non-conceptual; having dusted by hand whatever place, one exhales one’s breath (phu btab), one does not expel, does not cast off. When all illness is considered empty, when resting the mind in a state where nothing is established and things do not exist, one should go for refuge, one will supplicate; this should be known as the method for resting in thatness.822 de ltar bdud chos nyid kyi ngang du bcad nas lam du khyer ba la / lta ba bdud kyi spyod yul du ma shor bar don chos nyid kyi spyod yul du gyur pa yin no / / shes rab kyi pha rol tu phyin pa bdud kyi gcod yul las / nying tshoms chos kyi rtsa ba zhes bya ba / / bka’ shes rab kyi pha rol phyin pas dgongs pa grol bsprul pa’i sku jo mo lab kyi sgron mas gsungs pa rdzogs so / / / / 821 The sdud pa reads: “shes rab ldan te mnyam nyid gnas bar shes par bya” (Bod skad 6). 822 This is a provisional translation. 407 In that way, when the Negative Forces are carried on the path, having been severed in the state of Dharmatā, without losing the meaning of the praxis (spyod yul) of the Negative Forces, the view will be the praxis of Dharmatā. From the Chöd system of Negative Forces (according to the) Prajñāpāramitā, The Quintessential Chapter, the Root of Things. This completes the teaching by the liberated emanation body of the Noblewoman Lab kyi sgron ma on the intent of the Prajñāpāramitā instructions. 408 Appendix Four: Thun mong gi le lag brgyud823 {130/576} thun mong gi le lag brgyad pa bzhugs so / / The Common Eightfold Supplementary Section bla ma dam pa rnams la phyag ‘tshal lo / / skyabs su ‘gro dang mchod pa rgya chen dang / / bem rig bral dang gdams ngag gdab pa dang / / dam pa’i zhal gyi bdud rtsi ‘di / / sems can rnams la phan pa srid / / ‘on kyang skal ldan spyod yul yin / / skal dman rnams la bsdigs mor che / / I pay homage to the supreme gurus.824 Going for refuge, making extensive offerings, separating matter and mind, requesting oral teachings, and elixirs from the supreme mouths,825 these exist for the benefit of sentient beings. Nevertheless, this is the realm of practice for the fortunate ones. The unfortunate ones have great degradations (bsdigs mor che). [First Section] dang por bla ma mnyes byed cing / / dam tshig srung zhing sgrub brtson la / / thog bab gdams ngag bstan par bya / / bdud la rnam pa gnyis su ‘byed / / thogs bcas bdud dang thogs med bdud / / ‘on kyang snyems byed bdud las med / / snang dang de ni stong pa la / / yid kyi snyems byed ma zhugs na / / bdud rnams ma lus sems su bcad / / sems ni skye med dbyings su yal / / bdud rnams thams cad sems las byung / / sems ni ngo bo ma grub pa / / snang dang srid dang lha dang ‘dre / / {131/577} ngo bo ma grub rang sar grol / / 823 In Gdams ngag mdzod, Vol. 14 (1979): 130-40; Vol. 9 (1971): 576-86. The latter has the slightly different title of Thun mong gi le lag brgyud [sic] pa. 824 This is explicitly plural: “bla ma dam pa rnams.” 825 This could be read as a reference to Padampa Sangyé, “dam pa’i zhal”; however, I am choosing to read it as a reference to the previously-mentioned “supreme lamas.” Part of my reasoning for this decision is that the next line discusses this as provisional practice for beings who are not the fortunate ones to practice the Chöd described herein; partly because I think that Padampa would be more explicitly referred to if he was meant to be referenced. 409 First, when there is a decline in actions pleasing lamas, protecting vows, making effort at practice, the oral instructions should be taught. The Negative Forces are differentiated into two (rnam pa gnyis su ‘byed), the Obstructive Negative Forces and the Unobstructive Negative Forces; however, these do not exist apart from the Negative Forces that Produce Pride. As for appearances, they are empty. When not engaged in producing a prideful mind (yid), the Negative Forces without exception are severed in the mind (sems). As for the mind (sems), unproduced, it vanishes into the (unproduced) expanse. All Negative Forces arise from the mind.826 As for the mind, its essence is not established. Appearance and existence and deities and demons, their essence not established, are liberated on their own ground. sems kyi ngo bo der rtogs na / / thog tu skyur ba man ngag yin / / bla ma’i zhal las shes par bya / / snang dang de ni stong pa la / / shes pa ‘khris med yan par byed / / thad kar ma bsgom sems ma ‘dzin / / dbang po rgya yan lhug par bzhag / / rang la rang chas yin pa la / / rang ngo shes pas snang srid rang / / When that essence of mind is understood, it is the personal instructions of directly abandoning (thog tu skyur). It should be known from a lama’s mouth. As for that with appearances, it is empty. Consciousness roams freely without direction (‘khris med), the mind (sems) not thinking directly and not grasping, the carefree (rgya yan) faculties rest loosely. Through recognizing one’s own face as a natural attribute to oneself, appearance and existence are oneself. dper na smrig rgyu chur mthong ba / / thog tu phyin pas chu med bzhin / / lha dang klu dang nyams grib sogs / / de thog bskyur bas yod mi srid / / ci phyir rang gi sems yin pas / / de na 826 This is similar to a statement in the opening of the Bka’ tshoms chen mo (7/456): “bdud kyi rtsa ba rang gi sems,” “the root of Negative Forces is one’s own mind.” 410 snyem med lhug par zhog / / chos kyis chos ‘tshol ga la rnyed / / ji ste ‘tshol mkhan dngos ma grub / / For example, seeing the fibers (rgyu) of dyed robes (smrig827) in water, by going directly [to them], it is like they were not in water [the dye is still present]. Because one directly abandons deities, nāgas, the taint from broken vows (nyams grib), and so forth, their existence is impossible. Why? Because they are one’s own mind. Rest loosely without pride in that. Investigating things by things, how can they be discovered? Moreover, an investigator does not actually exist. E MA HO / rang las byung ba’i chos rnams la / / chags dang ‘dzin pa ngo mtshar che / / rang la grub pas kun ma grub / / bdag snang bar du kun kyang snang / / sna tshogs bkag pas mi khegs so / / How wonderful! Things come about from oneself. Attachment and grasping are a great wonder (ngo mtshar che). Everything that is self-established is not established. All appearances are mediated by what appears to me, not blocked by various obstructions. dper na rmi lam yul bzhin no / /sad pa’i dus na mi snang bzhin / / snyems dang bral bas gnyid sad ‘dra / / ma rig pa dang grub mtha’i blo / / rang la bzhag nas gzhan du tshol / / rang sems ‘dre ru bzung nas ni / / rang la rang ‘jigs rang sdug pas / / sems la yul du btags de ‘khrul / / rang sar bzhag pas grol bar nges / / ma bcos bzhag pa de bzhin nyid kyi le lag ste dang po’o / / For example, like objects in a dream. When one wakes up, it is like they did not appear. Because one is separated from pride, it is like one has woken from sleep. A mind of ignorance (ma rig pa) and tenets, having rested in oneself, should search elsewhere. As for one’s own mind having embraced spirits, because of one’s own fear and one’s own unpleasantness in 827 “smrig” is archaic for “gos tshos ma.” 411 oneself, the objective designation in the mind (sems) is the confusion. By resting on one’s own ground, one will definitely be liberated/freed. The section of uncontrived resting and thusness is first. [Second Section] yum sras gnyis la gdams pa zhus / / zhus nas bdud la thogs rdzis byas / / bdud dang lha gnyis gzhi gcig pas / / mchod dang spong ba ga la srid / / mi srid pa yi chos ‘di yang / / mi shes pa yi rang ngo shes / / sems can sems la sangs rgyas thugs / / mi srid snyam pa ye srid de / / da lta nyid du gtan la dbab / / nag po dang ni sol ba gnyis / / gcig yin tha {132/578} dad ma yin no / / The mother and her two sons received a request for advice on how it is possible to directly suppress Negative Forces, and, since both Negative Forces and deities are from a single ground, how it is possible to make offerings [to deities] and shun [Negative Forces]. [The answer that is given is:] The self-recognition of non-cognition (mi shes pa) is also an impossible thing (mi srid pa yi chos). The mind of a sentient being is the mind of a buddha. Thinking it is impossible, one determines immediately (da lta nyid du gtan la dbab) that it is primoridally existent. As there is both black and charcoal, yet they are one and there is no separation [of black from charcoal].828 de ltar rig pa’i rnal ‘byor pa / / sangs rgyas sems can de dang mtshungs / / snyems med chos sku rgya mtsho ‘dra / / snyems ni de yi rlabs bzhin na / / de ltar rig pa’i rnal ‘byor pas / / snyems dang snyems byed tha mi dad / / brgyad khri bzhi stong chos rnams kyang / / sems kyi bkra lag bkyi ba las / / blo yi khyad kyis zab mi zab / / ‘byung ba theg pa rim dgu’o / / dgu ru phye yang sems yin pas / / sems las ma gtogs chos med pas / / chos ni blo yi bsam de yin / / chos 828 Charcoal necessarily has the property of blackness. 412 la sangs rgyas re na ‘chings / / ci ste ye sangs rgyas phyir ro / / dper na phyin zin lam mi dgos / / sems nyid gdod nas dag pa la / / stong dang zhi gnas bsgom mi dgos / / In that way, it is the yoga of enlightened knowing. Buddhas are equivalent with sentient beings; lacking pride they are like the sea of dharmakāya. As for pride, it is like the waves of that [sea]. In that way, through the yoga of enlightened knowing, pride and that which produces pride are not separate. The 84,000 things, moreover, bind829 the vibrancy of the mind (sems), distinguished by the mind as profound or not profound, they occur as the nine stages of vehicles. The division into nine, as well, is by the mind (sems); things do not exist (chos med pas) apart from mind (sems las ma gtogs); things are the mental thoughts (blo yi bsam). If each buddha is bound to things, how are there primordial buddhas? For example, a path is unneccessary for one who has retained having gone (phyin zin). Mind itself is pure from the beginning. Thinking of emptiness and calm abiding is unnecessary. zhi ni ye nas rang bzhin zhi / / stong ni stong pas stong mi bsgom / / snang dang stong du ‘dzin pa yi / / phur pa bton pas dbyings su sleb / / mi yis me sod mi srid pas / / rtog pa gnyen pos ma gzhom par / / bzhag pas grol bar the tsom med / / dper na rnga ma’i mdud pa bzhin / / nges par snang ba dngos yod na / / shes pa830 snang log mi srid do / / As for peace, one’s own nature is primordially peaceful. As for emptiness, because it is empty, there is no meditation on emptiness. Appearances and emptiness that are grasped,831 one arrives in the expanse by having expelled (bton) them with a ritual dagger (phur pa).832 Because 829 Here I am reading “bkyi ba” as a variation on “’khyig pa”; such an interpretation remains provisional. 830 Reading “shes pa” for “sheb”; the line needs an extra syllable, therefore “she ba,” and thus far the only dictionary entry I can find for “she pa” (“she ba” not being in any dictionary I have consulted thus far) is in Das, who says it is mistaken and should be “shes pa.” 831 I am reading the yi here as a non-case phrase connector marking contrariness. 832 This passage might be suggesting an analogy to the Nyingma practice of bsgral mchod, or “liberation offering.” 413 it is impossible for a man to kill fire, a conceptual thought is not overcome by antidotes; by resting, one will indubitably be liberated. For example, like tying together cut grass, if things are definitely how they appear, the knowledge of erroneous appearances would be impossible. nges par sems ‘di yod bden na / / bde gshegs kun dang rang rang gi / / ci ste mthong bar rigs pa la / / sems kyi rang bzhin ‘di ‘dra zhes / / sangs rgyas mthong bar mi srid do / / dper na ri bong rwa bzhin no / / btags pa tsam la chags pas ‘ching / / sngar yang bcings pas da dung ‘chings / / thar pa mi thob bar dor ‘chings / / de bas snang srid btags pa tsam / / btags pa’i chos la yid ma chags / / snang la ma chags rtag mtha’ sol † / stong pa yid la ma byas pas / / chad pa’i mtha’ bsal re dogs bral / If this mind as definitive truly exists, how is it that all sugata and each individual have reasonable perceptions? [i.e. how can both types of perception be tenable?] Saying that nature of mind is like this, a buddha would be impossible to perceive. For example, it is like the horns of a rabbit, one is bound by attachment to mere labels. Because one was also previously bound, one is still bound. Not having attained liberation, one is bound in the intermediate state. Therefore, appearances and existence are mere labels. Do not attach the mind to labelled things. Not attached to appearances, dispel the extreme of permanence! † Because emptiness is not made in one’s mind, dispelling the extreme of nihilism, one is freed from hope and fear. E MA HO / / rtag tu ma btub dngos po med / / chad du ma btub cir yang gsal / / rang stong rang gsal mkhan po med par nges833 / / gnyen pos bzung du med pa’i {133/579} le lag ste gnyis pa’o / / 833 Here the text departs from the seven-syllable metre. 414 How wonderful! There cannot be permanence without things; there cannot be nihilism with various manifestations. Inherent emptiness and inherent luminosity are definitely without an expert. The second section of the non-existence of grasping by an antidote. [Third Section] yum sras gnyis kyi gdams ngag ‘di / / bdud kyi gcod yul zhes pa ‘di / / mkhas pa rnams kyi snying khrag yin / / skal ldan rnams kyi rgyud ‘grol yin / / This is the personal instruction of the mother and her two sons. This is called the Chöd System of Negative Forces. It is the heart’s blood (snying khrag) of experts. It is the liberated mental continuum of fortunate ones. nyen ni lta ba log pa che / / dgra ni dam tshig nyams pa gnod / / dug ni bdag ‘dzin rtog pa che / / des na gdams ngag don la ltos / / sangs rgyas don la blta rgyu med / / sems can don la rtog par mdzad / / mi rtog pa la bsgom rgyu med / / rtog pa’i rtsa ba chod par mdzad / / ‘di ka yin no bya ba med / / gyi na tsam la bzhag par bya / / As for danger (nyen), it is the greatest mistaken view. As for enemies, they are one’s broken vows. As for poison, it is the greatest conceptualization of ego-cliging. Thus, look at the purpose of the oral teachings! Regarding buddhahood, there is nothing to see. Regarding sentient beings, one produces conceptualizations. Regarding unknowing there is nothing to visualize. One cuts through the root of conceptualization. It is exactly this! One should rest in simply an ordinary state without activity. snang ba’i chos ‘di re zhig tsam / / yang dag chos ‘di blo las ‘das / / snyems thag bcad pas slar la snyems / / de bas snyems byung ma gtso zhog / / gces na dug sbrul ji bzhin no / / 415 These apparent things are just momentary. This actual thing is beyond the conceptual mind (blo). Having definitely decided about pride, pride reoccurs (slar la snyems). Thus, do not establish the occurrence of pride as principal! If held dear, it is just like a poisonous snake. phyal sa yan par lhug pa la / / rtsis med pa ni spyod pa’i mchog / / snang ba rtsis gdab ma byas na / / de ni yang dag rtsi yis zin / / brtsi bya ci shor ma tshor ba / / des na zhal gyi gdams ngag gces / / yang dag nyid la ched rtsol ba / / dper na lam ‘grul rgyab gyes bzhin / / snang ba’i chos la mngon zhen pa / / sems stong tsam la rloms sems834 byed / / de ni thogs med bdud kyis zin / / In an even (phyal) place that is loose and unconstrained, without evaluation, when one does not evaluate appearances, it is the most excellent practice. As for that, capturing (zin) the actual through evaluation, one does not sense whatever escapes the act of evaluating. Thus, hold dear the personal oral instructions. Make effort on account of actuality (yang dag nyid). For example, it is like completely separating (rgyab gyes) the path and the traveller; clinging to the reality of apparent things, the mind creates an arrogant mind out of mere emptiness. As for that, it is the grasping of Unobstructed Negative Forces (thogs med bdud kyis zin). rang bdud rang las byung bar dgongs lags sam835 / / snang la ma chags stong ma bsgom / / zla la ma dga’ gcig pur sdod / / rang gi yon tan brtags na skyon / / dran pa sna tshogs gsob yin pas / / yid ches ma bca’ rnal ‘byor kun / / dran pa yid ches ma byas na / / snyems med chos sku shugs las ‘byung † / byas pa’i chos dang bsags pa’i nor / / shi nas ‘grogs pa kha rje kha / / des na de lta gtan la dbab par rig / / mi ‘chi snyam pa cang836 gda’ yi / / med na ci ste ‘bad mi mdzad / / rtsol ba dang bcas pa’i le lag ste gsum pa’o / / 834 Reading “rlom sems” for “rloms sems.” 835 This is a line of more than seven syllables, which is inconsistent with much of the text. 416 Is it thought that Negative Forces themselves arise from oneself? Not attached to appearances, not meditatively cultivating emptiness, remain alone without desire for a companion (zla). If one names one’s own qualities, it is a flaw. Because various memories are superficial (gsob), everything is yoga practice without belief (yid ches ma bca’ rnal ‘byor kun). Memories, when not made through faith, arise without pride from the force of the dharmakāya. † Having died, one’s manufactured things and accumulated treasures will be taken by enemies.837 Thus, in that way, it is definitively known (gtan la dbab par rig). When there are not such thoughts about immortality (as the immediately preceding), one does not make effort. The third section of connections with effort. [Fourth Section] {134/580} yum sras gnyis kyi gdams pa ‘di / / tshig tu brjod na tshig rang yin / / nyams su blangs na bdud rnams gcod / / ‘phrig pa lha ‘dre yongs kyis ‘phrig / / dngos grub bdud dang klu las ‘byung / / yon bdag bdud dang rgyal pos byas / / rkyen ngan sna tshogs ci byung yang / / grogs su ‘khyer ba gdams ngag mchog / / This is the instruction from the mother and her two sons. When expressed in words, it is just the words (tshig rang yin). When one has gained actual experience, it cuts through the Negative Forces. Doubt (‘phrig pa) is undecided by (‘phrig) all deities and spirits.838 Accomplishments arise from negative spirits and nāga. Sponsorship is given by Negative Forces and kings. Whatever arises as various negative conditions, moreover, can be carried as beneficial (on the path); this is the excellent oral instruction. 836 Abbreviation of “ci yang.” 837 This is a provisional translation. 838 This is a provisional translation. 417 sems kyi rgyu ni gnyis ma mchis / / dge dang sdig ba gnyis rtog pa / / de yis yang dag don ma rig / / gcig la gnyis su phye bas ‘khrul / / dge sdig gnyis ka rang bzhin stong / / ye stong pa la de stong bsgom / / de ni don med bsgom pas stong / / ci ste snyems las byung bas na / / des na gdams dag srog gis bslu / / stong pa mi bsgom dngos ‘dzin bral / / de ni ma bcos bde ba che / / rang rig zer gyin gzhan la sems / / bsam pas rang grol ga la ‘byung / / ci ste don la bsam med do / / As for mind, it is not dual. Virtue and vice are conceptualized as two. One does not know the meaning of the actual by this. The classification of one into two is a mistake. The selfnature of both virtue and vice is emptiness. The primordially empty will be meditatively cultivated as empty. As for that, because one meditatively cultivates without purpose, it is empty. But if pride occurs, then the core instructions have been contradicted. Not meditatively cultivating empty[ness], one is freed from grasping things. That is the greatest uncontrived happiness. By referring to self-knowledge and thinking of others, how does one become selfliberated? And thus, in fact, it is inconceivable.839 rig pa rten med snyems dang bral / / rten rang ngo bos stong shes na / / rten dang brten pa gnyis med mtshungs / / lha yang sems la ‘dre yang sems / / ngo bo ma grub sems las ‘das / / rang gis rang byad mi mthong bzhin / / sems kyis sems bltas ga la mthong / / dbyer med gti mug snyems med la / / sangs rgyas tsam du btags pa yin / / Unsupported enlightened knowing is separate from pride. If the support itself is understood as empty of essence, the support and supported are without duality and equivalent. Deities are also in the mind, spirits are also mind; not establishing an essence, the mind is transcended. Not perceiving its own appearance (byad, literally “aspect”), the mind looking at 839 This is a provisional translation. 418 the mind, how could it be perceived? Without differentiation, a buddha is merely a label for one without obscuration or pride. sems can mi dmigs sangs rgyas su yis ‘dogs840 / / sems can sems la blta rgyu med / / blta ru med pas sangs rgyas tsam / / dug lnga rang bzhin med pa la / / ye shes tsam du btags pa yin / / btags par shes pas rtogs ‘gyur bsgom / / bsam zhing brjod la re ma che / / Which buddhas name (‘dogs) unseen sentient beings? The five poisons are without selfnature; primoridal knowledge is merely a label. By understanding they are labels, one meditatively cultivates realization (rtogs ‘gyur); there is not great hope in thought and expression. bsam med re med snyems bral na / / des ni sangs rgyas the tshom med / / dngos po spangs kyin stong pa ‘do / / ma rtogs pa ni snying re rje / / stong pa tsam yang mi dmigs na / / dngos por ‘dzin pa smos ci dgos / / {135/581} If one is without thought, without hope, and is separated from pride, that one does not doubt the buddhas. Abandoning objects is emptiness. Non-realization is compassion. Needless to say there is grasping at things if one doesn’t at all conceive of emptiness. E MA HO / / gnyen sar song la shes pa dol / / ma yengs glod na grol bar nges / / ‘jigs so snyams pa’i sems byung na / / snyems de ‘dre yin glod la zhog / / glod kyang ‘jigs pa’i sems byung na / / sems ni rang bzhin med pa la / / lus ‘di sa dang rdo bzhin gnas / / How wonderful! Having gone to a severe place, understanding is purified (dol).841 If one is without distraction and loose, liberation is certain. If a mind thinking about fear arises, that 840 Note here this is a nine-syllable line. 841 All of the dictionaries I have consulted give the meaning of a fish net. Sonam Topgyal, a librarian at the Library of Tibetan Works and Archives (Dharamshala, India) speculated it might mean “pure/purify”; he based this interpretation on the fact that there was once a lama named “klong dol,” which Sonam translated as “pure realm.” 419 pride is a negative force; rest loosely! Even when loose, if a fearful mind arises, that mind is without self-nature; this body abides like earth and rocks. de ltar brtags la ma bcos bzhag / / yang yang bsgom pas klong du ‘gyur / / rtsol ba med par lhun gyis grub / / sems rtog bzang ngan ci byung yang / / ma bcos rang sar grol bar nges / / zungs su ma ‘dzin man ngag yin / / snyems ni ‘khor ba’i sa bon yin / / snyems med rang ngo rang gis dag / / sangs rgyas tsam du re zhig brtags / / nyams su blangs pas dngos grub ‘byung ba’i le lag ste bzhi pa’o / / In that view, rest not fabricating labels. By meditatively cultivating again and again, the expanse will be effortlessly and spontaneously achieved. Whatever good or bad things arise in the mental understanding (sems rtog), not fabricating, liberation in one’s own place is certain. Grasping should not be grasped! This is the oral instruction. As for pride, it is the seed of saṃsāra. Without pride, one’s own face is self-purified, having been briefly considered a buddha. The fourth section on the occurrence of attainments through gaining experience. [Fifth Section] yum sras gnyis la gdams pa zhus / / dam chos bdud kyi gcod yul ‘di / / gdams ngag gzhan dang ‘di mi ‘dra / / gzhan ni phyi dus ‘debs pa yin / / ‘di ni da lta nyid du gcod / / chod dam ma chod gnyan sar blta / / gzhan ni rnam rtog rim gyis spang / / The mother and her two sons received a request for advice. The excellent teaching is this Chöd system of Negative Forces. This is not like other oral teachings. The others are established at a later time. This one cuts through immediately; decisive or indecisive (chod dam ma chod), one will examine the severe place(s). The others abandon through stages of discursive thought. 420 ‘di ni da lta nyid du bsre / / lus ni ting ‘dzin byin brlabs nas / / lhog pa la sogs ‘go ba’i nad / / klu la sogs pa gnod pa’i gdon / / gcod kyang de yi thog tu bya / / thams cad snyems las byung ba yin / / snyems med gdeng842 du ‘khyer ba gces / / This [system] mixes immediately. As for the body, through the blessing of concentration, Chöd will also act directly on infectious diseases of ulcerous sores and whatnot, on the harmful forces of nāga and so forth. They are all arising from pride. Without pride, one can cherish what is carried away with confidence. dang po snying khams che yang dgos / / bdud kyi gcod yul gdams ngag ‘di / / snyems med blo bder bzhugs pa des / / gnyan sar song la rnal ‘byor kun / / bsgom bsgom po yis ma theb par / / sems glod lus dol nyam nga thong / / First, a great element of heart-mind is also required (yang dgos). This is the oral teaching of the Chöd system of Negative Forces. By one who, having gone to a severe place, rests in a pleasant state of mind (blo bde) without pride, everything is yoga. Meditative cultivation not established by a meditative cultivator, the mind is loose, the body is purified (dol).843 Let go of intimidation! ‘dod dang bsgrub pa’i yid ma ‘cha’ / / bag dro nyams dga’ shes pa bde / / rang bag rang gis bsre ba las / / gzhan la ltos na rnal ‘byor min / / sangs rgyas snyems dang bral {136/582} ba tsam / / The mind (yid) of desire and accomplishment is not established. Cheerful warmth, joy, a happy consciousness, if relying on something other than having mixed one’s own state of mind (rang bag) by oneself, it is not yoga. A buddha is simply [one who is] separated from pride. 842 reading “gdeng” for “gding.” 843 See earlier discussion. 421 snyems sems pa ni sems can te / / des na rang las gzhan na med / / de bas rang don rang la bsgrubs / / don ma rig pa’i rnal ‘byor pa / / gcod par ‘dod pa de rang bdud / / don gyi go ba blang bar rigs / / chos sgo mthong ba’i844 mi rnams kun / / rtag tu rig pa chud ma gson / / gang du chud zos rnal ma ‘byor / / E MA HO / / tshe gcig la sangs rgyas su ngo sprod pa’i le lag ste lnga pa’o / / As for a prideful mind, it is a sentient being. Thus, it is not anything other than oneself. Thus, one’s own aims are self-accomplished. The aim is the yoga of mis-knowing. The Chöd practitioner’s desire is one’s own Negative Forces. Understanding the aim, reason will be taken up (blang bar rigs). All people of who have beheld the gates of Dharma, do not waste eternal enlightened knowing (rig pa); whatever is wasted is not united with the real (rnal ma ‘byor; not yoga). How wonderful! The fifth section of introduction to buddha in one life. [Sixth Section] gnyis med gcig la thabs mkhas kyis / / chos rnams sna tshogs gsungs ba yang / / sems can rang gis blo skyon gyis / / sbur pa bal du btums pa bzhin / / rgan mo nga yis brtags pa la / / chos pa rnams kyang chos kyis bcings / / grol bar ‘dod kyang slar la bcings / / gcod yul ‘dod kyang slar la bcings / / Through skill in means regarding the single non-duality, even speaking about various things, sentient beings, by the flaws of their rational minds (blo skyon), are like beetles wrapped in fiber. This has been examined by me, an old lady: even dharma practitioners, are fettered by dharma; desiring liberation, they are once again fettered; desiring the Chöd system, they are fettered yet again. 844 Reading “mthong ba” for “mthob ba.” 422 gcod yul ‘dod pa mang lags kyang / / ‘di yi grags pa845 ‘dod pa las / / skye shi’i ‘jigs pa ma byung na / / gnyan sar ‘gro ba mang gda’ yang / / nga rgyal chags pa ma byung na / / snyems rtog chod pa mang lags kyang / / ngang la gdong pa mi gda’ na / / ‘khor bas ‘jigs ba srid pa846 tsam / / Even though there are many who desire the Chöd system, it is desired because of its renown. If the fear of birth and death does not arise, even though there are many beings in severe places; if attachment to egocentricity does not arise, even though there are many prideful thoughts to sever; if there is not a countenance in that state (ngang la gdong pa mi gda’), then this is merely fear due to saṃsāra.847 ‘khor ba spangs ba ‘ga’ byung yang / / myang ‘das thob pa srid pa tsam / / sdug bsngal spangs pa mang lags kyang / / bde ba spangs pa srid pa tsam / / mi dge spangs pa mang lags kyang / / dge ba spel ba srid pa tsam / / zhen pa log pa mang lags kyang / / gzung ‘dzin spangs pa srid pa tsam / / There are several occurrences of abandoning saṃsāra; it is just as possible (srid pa tsam) nirvāṇa might be attained as well. There are many who abandon suffering; it is just as possible that they will abandon happiness as well. There are many who abandon non-virtue; it is just as possible that they will develop virtue as well. There are many who turn away from clinging; it is just as possible that they will abandon grasping as well. lta ba rtogs pa mang lags kyang / / mtha’ dang bral ba srid pa tsam / / mi rtog bsgom pa mang lags kyang / / yid byed med pa srid pa tsam / / spyod pa bzang po mang lags kyang / / ‘phrad ‘joms byed pa srid pa tsam / / 845 Reading “grags pa” for “grags ba.” 846 Reading “srid pa” for “srid ba.” 847 This is a provisional translation. 423 There are many who understand the view; it is just as possible that they will be separated from extremes as well. There are many who meditatively cultivate no thought (mi rtog); it is just as possible they will be without mental activity as well. There are many who have fine conduct; it is just as possible that they will meet defeat (‘phrad ‘joms) as well. nyams len bzang ba mang lags kyang / / rgyun chad med par srid pa tsam / / thos pa che ba mang legs te / / {137/583} sgro ‘dogs chod pa srid pa tsam / / gdams pa che ba mang lags te / / nyams su len pa srid pa tsam / / There are many who gain positive experiences; it is just as possible they will be without interruption (rgyun chad med) as well. There are many who are great hearers; it is just as possible that they will cut through misconceptions. There are many who are great instructors; it is just as possible they will gain experience. mi chos spangs pa mang lags kyang / / lha chos spangs pa srid pa tsam / / ‘dre bdud chom pa ‘ga’ byung ste / / dngos ‘dzin thong ba srid pa tsam / / ngan rtog chom pa ‘ga’ byung yang / / bzang rtog chom pa srid pa tsam / / mdze po gsos pa mang byung yang / / dug lnga’i nad gsos848 srid pa tsam / / There are many who abandon mundane ways (mi chos); it is just as possible they will abandon divine ways as well. There are several occurrences of overcoming spirits and Negative Forces; it is just as possible that grasping of things will also be relinquished. There are several occurrences of overcoming bad thoughts; it is just as possible that good thoughts will be overcome. There are many occurrences of lepers being healed (gsos pa; literally, “being given sustenance”); it is just as possible that the five poisons will be cured. 848 Reading “gsos” for “sos,” as in the previous line. 424 yul gyi pha yul spangs lags kyang / / gzung ‘dzin pha yul ma thon pas / / gang ltar bsdad kyang ‘ol ‘drar gda’ / / rgan mo nga yis chos bshad kyang / / nyal du ma btub nyal ma nus / / blo bder nyal ba’i chos lags te / / slob ma rnams la yid ma ches / / mi tshe ‘di la mngon zhen nas / / ‘jig rten phyi ma’i chos gtam gtong / / Those who abandon the fatherland of objects, because they do not leave the fatherland of grasped and grasping, yet they will remain in whatever way, like a kite (an ‘ol bird). This Dharma explanation by me, an old woman, moreover, one who is unable (ma btub) to rest and is incapable (ma nus) of rest, is the teaching of resting with mental ease (blo bde); without trust in disciples, having strong attachment to this human life, I give this oral teaching for a future life. phyi ma’i don la dgongs zer nas / / da lta chags sdang nges par che / / des na rgan mo yid ma ches / / gcig pur ‘dug pa’i dus la bab / / ‘di pa yin na phyi ma’i gdams pa tshol / / phyi ma yin na da lta chags sdang che / / yid ma ches pas gcig pur bsdad par bya’o / / E MA HO / / gol sa bcad pa rgya gang kyi le lag ste drug pa’o / / Having expressed thoughts regarding further meanings, at this time when (da lta) attachment and aversion are certainly great, as for that, the old lady does not trust the mind (do not trust the mind [yid] of an old lady!). The time has come for staying alone. If this person is [you] (‘di pa yin na), seek out futher teachings (phyi ma’i gdams pa)! When it is further, now there is great attachment and aversion, because one does not trust the mind, one should stay alone. How wonderful! The section of whatever marks distinguish the places for straying is sixth. [Seventh Section] yum sras gnyis kyi gdams pa ‘di / / ‘ga’ la phan srid brjed thor bris / / pho la mo bdud gnod kyis mor ‘dzin snyems byed thong / / mo la pho bdud gnod kyis pho yi snyems thag chod / / 425 pho mo gnyis su med kyis sems kyi ngang la ltos / / yin pa ye nas yin gyis ye yin rtogs par mdzod / / brtags pas rtogs pa yin gyis mkhan po zhi bar mdzod / / byas pa las ro yin gyis byar med lhug par zhog / / This is the speech of the mother and her two sons, a written record for the benefit of some. For a male, a harmful female Negative Force, grasped as a female, is seen as that which creates pride. For a female, a harmful male Negative Force cuts through male pride. The nondual male-female is dependent on the state of mind (sems); as it is primordial, it must be conceptualized as timeless! Expertise through analysis and comprehension must be pacified! Without work to be performed, one must rest naturally!849 ngang nas ci yang ‘char gyis chags sdang med par mdzod / / chags sdang rang sar grol bas sgo lnga bsgom pa’i grogs / / snyems ni dum bu skad cig ma / / yin par rtogs nas chags ma myong / / de ltar {138/584} rig na nam yang bde / / From that state, by whatever arises, one’s deeds must be without attachment and aversion. Attachment and aversion are liberated on their own ground, with assistance from the meditative cultivation of the five (sense) doors. As for pride, from conceptualizing it is a momentary phenomenon of fragments, attachment is not experienced. When there is enlightened knowing in that way, one is always happy. E MA HO / / glod dang yin gyis zhog dang gsal / / gyis / / X dol dang bde yis850 / E MA HO/ brgyad khri bzhi stong gsungs pa yang / / mtshon pa yin par ma rtogs na / / tshig la zhen na chags pas ‘ching / / 849 This section is a provisional translation. 850 The text has an “x” marker here, which follows a stranded instrumental. I have yet to be able to decipher this section; here I am reading it as suggesting a repetition of the previous line up until “gyis.” 426 How wonderful! By being loose, rest with clarity! By being loose, there is purity851 and bliss. How wonderful! Having spoken of the 84,000, moreover, if there is no understanding of that which has been demonstrated, when there is clinging to words, one is fettered by attachment. bka’ ni gyin ‘da’ re zhig tsam / / lung yang de bzhin shes par gyis / / man ngag snying po rtsol bral yang / / don ma mthong bar zhi gnas bsgom / / As for speech, the ordinary kind (gyin ‘da’) for just a short time (re zhig tsam), by understanding even textual transmissions like that, the pith of personal instruction (man ngag) is also separated from effort/separated with effort (rtsol bral), without perceiving an aim/meaning (don ma mthong ba), meditatively cultivate calm-abiding (zhi gnas). me ‘dags thal bas byib pa ‘dra / / rtogs pas chog zer bya byed mang / / rta rgod srab skyor chad pa ‘dra / / mthong nas ma yengs ‘jog legs na / / bla med byang chub ring po med / / Like a fire covered (byib pa) by cinders (‘dags852) and ashes (thal), it is said that a permissive mind allows many activities.853 Like a horse whose restlessness has been repeatedly (skyor) cut by a bridle (srab), when one is not distracted by what one perceives, unsurpassed enlightenment is not far away (ring po med). sems kyi ngo bo rtogs gyur na / / rgyu drug854 ‘khor ba spang bya min / / des na rtog dpyod ma byed zhog / / brtags pa yul min don ma yin / / bsam pa’i yul las sangs rgyas med / / med par bsam pas tshi re chad / / When one has understood the essence of the mind, one should not abandon the six causes855 and saṃsāra. Thus, rest without conducting coarse and subtle examinations. Without 851 On translating “dol”as “pure/purity,” see the note attached to “dol” in section four above. 852 This term is interpreted on the advice of Sonam Topgyal. 853 Sonam Topgyal suggested that this means one can cook and warm oneself with a fire that is hot but dampened with cinders and ashes (?). 854 Reading “rgyu drug” for “rgyud drug.” 427 an object of examination (or imputed object), there is no meaning/aim. There are no buddhas in the realm of thought. One who thinks that they don’t exist loses hope (tshi re chad). nyon mongs lnga dang ye shes lnga / / gzhi rtsa ngo bo gcig pa la / / nyon mongs ma bcings ye shes grol ba med / / gcig yin gnyen pos bcos su med / / bcos med rang lugs sangs rgyas lam / / bcos med rang lugs sangs rgyas gnas / / ‘das dang ma byon da lta kun / / ma bcos zhe ‘dod bral las byung / / The root ground of the five mental afflictions and the five primordial wisdoms is one essence. Not fettered by the mental afflictions, without being liberated by the primordial wisdoms, this is one, without modification by an antidote. Without modification, one’s own way is the path of the buddhas. Without modification, one’s own way is the abode of the buddhas. All that are from the present or past, or [those who] have not arrived, without modification they will arise apart from one’s heart’s desire. rtog pa med par chos spyod tsam / / re ba dang bcas don la bsgrib / / bde ‘dod bsgoms pas snyems ma chod / / re na sangs rgyas re yang bdud / / dogs na dmyal bar dogs kyang bdud / / rang la ma ‘phongs rang ni ‘khrul pa yin / / gzhan la ma sdang gzhan ni rang sems du / / Without discursive thought it is just dharma practice. Hope together with aim obscures. One does not cut through pride by meditatively cultivating the desire for happiness. If there is hope, even the hope for buddhas, it is a negative force. If there is apprehension, even apprehension about hells, it is a negative force. As for oneself who has not cast off (ma ‘phongs) one’s self, it is confusion. As for the “other” in non-aversion toward others, it is in one’s own mind. 855 These six types of causes, brought about by the four conditions (rkyen bzhi) that lead to the five results (‘bras bu lnga) are: the operative cause (byed pa’i rgyu); the co-occuring cause (lhan cig ‘byung ba’i rgyu); the concomitant cause (mtshungs par ldan pa’i rgyu); the homogeneity between cause and effect (skal ba mnyam pa’i rgyu); the omnipresent cause (kun tu ‘gro ba’i rgyu); and the complete maturation cause (rnam par smin pa’i rgyu). 428 E MA HO / / nad pa ‘dri la gtad pas gnyis med rang sar grol / / skyel med dgra la gtad pas ‘jigs med mtha’ ru bskyal / / lam khyer rkyen la byas pas mi mthun ‘gal rkyen med / / rkyen ngan srid du chod pas yul na dgra med ‘dra / / ‘dzin pa bdud yin / / rtsol ba nang yin / {139/585} dogs pa ‘dre yin / / bzhag pa gzhi yin / / cir snang grogs yin / / sangs rgyas sems can yin / / sems nyid nam mkha’ yin / / lus ni ro yin gzan du bskyur / / bskyur mkhan sems yin glod la zhog / / thugs kyi snying po’i le lag ste bdun pa’o / / How wonderful! By focusing on the smell of a sick person, one is liberated on one’s own ground without duality. By focussing on an enemy without travelling, one will travel to the end without fear. By bringing conditions to the path, disagreeable adverse conditions do not exist. By cutting through the existence of bad conditions, it is like there are no enemies in the realm; they are the Negative Forces of grasping. Effort is internal. Apprehension is a spirit. Resting is the ground. Whatever appears is a friend. Buddhas are sentient beings. The mind itself is space. As for the body, it is a corpse that will be given away as food. The master of giving is the mind. Rest loosely! The section of the heart essence is seventh. [Eighth Section] ‘di don nyams su len pa ni / / dad pa brtson ‘grus shes rab ldan / / byams dang snying rje rgyun thag ring / / zhen pa chung zhing bstan la mos / / bla ma la gus ldan pa la / / dang po ngo sprod gdams pa ni / / yang dang yang du gdab par bya / / sngon ‘gro thabs kyi rim pa dang / / dngos gzhi shes rang rang bzhin dang / / rjes zung ‘jug thabs la mkhas pa’i spyod pa’o / / de nas lag tu len pa la / / skyabs su ‘gro zhing sems bskyed la / / bla ma bsgom la gsol ba gdab / / ces so / / As for gaining experience in the meaning of this, one [should] have faith, perseverance, and wisdom, a long continuum (rgyun thag ring) of loving-kindness and compassion, little 429 attachment and the intention to teach, together with faith in one’s lama. First, the “pointing out instructions,” which should be explained over and over again: the stages of the preliminary techniques, one’s own knowledge of the main part, the practice of being skilled in the technique of unifying of self-nature and trace/imprint (rjes). Then, in making a practice, going for refuge and developing the mind, visualizing one’s lama, one makes supplications. Thus [it] was taught. de nas smra bsam brjod med ‘das / / yang na bem rig phral la bzhag / / yang na phung po gzan bskyur la / / mnyam nyid ngang du bzhag par bya / / cho ‘phrul la sogs byung ba la / / ‘jigs dang dran rtog skyes pa na / / rig pa ngar dang ldan byas la / / phat la sogs pas hur phyung la / / rjes la dran med ngang du bzhag / / Then, going beyond speech, thought and expression, rest in the separation of matter and mind; furthermore, tossing away one’s aggregates as food, one should rest [in] a state of equanimity. If fear and thoughts are generated toward occurences of manifestations and the like, one should act with intense enlightened knowledge. Energize (hur phyung) through phaṭ and so forth; rest in the state without memory of the imprint/trace. ‘khrul rtog rang grol chos sku yin / / rjes la sgyu ma lta bu’i blos / / dge ba bsngo zhing smon lam gdab / / thun mtshams su yang gnas lugs kyi / / ngang nas snying rje chen po dang / / skyabs su ‘gro ba la sogs te / / tshogs gnyis bsags la ‘bad par bya / / gzhan yang rang la brten pa yi / / chags sdang rnam rtog skyes pa na / / ngo sprod dran byas lhod kyis glod / / Self-liberation from mistaken thinking is the dharmakāya. A mind that is like an illusory trace, dedicating merit and planting aspirations. In between sessions, as well, from the state of actuality, having compassion and going for refuge and so forth, one should make effort in gathering the two accumulations. As a support to others as well as oneself, if thoughts of attachment and aversion are produced, remembering the introduction, relax by loosening. 430 rang grol bde ba chen po yin / / thun du bcad nas bsgom mi dgos / / ma yengs dran pa’i rtsi yis bzung / / ‘thas na rkyen snang sna tshogs la / / brten nas nyams la bog dbyung bya / / log na log gnon yin te {140/586} bsre / / mi ‘dod sna tshogs rtsal sbyang bya / / snyems med gding ldan re dogs med / / tshe ‘di nyid la mngon sangs rgyas / / nyams su blang ba lag khrid kyi le lag ste brgyad pa’o / / thun mong gi le lag brgyad pa zhes bya ba rdzogs so / / Self-liberation is great bliss. It is unnecessary to divide meditative cultivation into periods. Grasped by evaluation of undistracted memory, when solid (‘thas na), having the support of various conditions and appearances, one should profit from experience. When mistaken, mix with the overcoming of mistakes. One should train in various undesirables. Without pride, with confidence (gding ldan), without hope and fear, one will manifest enlightenment in this very life. The chapter on the instructions on gaining experience is eighth. The Eight Common Supplements is complete. 431 Appendix Five: Thun mong ma yin pa’i le’u lag brgyad pa856 {586/140} thun mong ma yin pa’i le’u lag brgyad pa bzhugs so / / The Uncommon Eightfold Supplementary Section bdud kyi stobs rab tu ‘joms pa la phyag ‘tshal lo / / A ma jo mo’i gdams pa thun mong ma yin pa’i le lag ‘di la brgyad de / I prostrate to the one who completely overcomes the power of the Negative Forces. There are eight [[[sections]]] in this Instruction of the Noble Mother, the Uncommon Supplementary Section. mtshan don gyi le lag dang gcig / gnad bstan pa’i le lag dang gnyis / dbang po dang sbyar ba’i nyams bstan pa’i le lag dang gsum / gegs sel bstan pa’i le lag dang bzhi / gol sa bstan pa’i le lag dang lgna / g.yel ba kha bsdus pa’i le lag dang drug / na tsha byung na nyams su ji ltar blang ba’i le lag dang bdun / ‘thas na bogs dbyung ba’i le lag dang brgyad do / / [1] The section on the meaning of the name is first. [2] The section on teaching of the key points is second. [3] The section on experiential teaching correlated with the faculties is third. [4] The section on teaching the dispelling obstructions is fourth. [5] The section on teaching about places of potential error is fifth. [6] The section on containing distractions (g.yel ba kha bsdus) is sixth. [7] The section on accepting any kind of experience when illness occurs is seventh. [8] The section on enhancement of practice when strong is eighth. dang po mtshan don gyi le lag la / gcod zhes pa ci gcod zhe na / kyi zhen pa gcod pas gcod / / sems kyi rtsa ba gcod pas gcod / gzhi la phyogs cha gcod pas gcod / / lam la blang dor 856 In Gdams ngag mdzod, Vol. 14 (1979): 140-55; Vol. 9 (1971): 586-601. This text has been previously translated by Carol Savvas in her Ph.D. dissertation (154 ff.). Although I am familiar with the Savvas translation, I have chosen to retranslate the text because the Savvas translation is very unreliable and does not follow the original text closely; in her version there are several omissions, as well as many additions from an acknowledged source (indicating that her translation was possibly based an oral commentary that she received). 432 gcod pas gcod / / ‘bras bu re dogs gcod pas gcod / thams cad nas thams cad du rnam rtog rang sar gcod pas na gcod ces bya’o / / [1.1] First, in the meaning of the name section, if one were to ask what is to be cut in this so-called “Chöd,” [the answer would be] because one cuts clinging to the body, it is Chöd; because one cuts the root of mind (sems), it is Chöd; because one cuts partiality857 on the ground, it is Chöd; because one cuts acceptance and rejection on the path, it is Chöd; because one cuts hopes and fears at fruition, it is Chöd.858 Because one cuts, on one’s own ground, all discursive thinking from everything, it is known as “Chöd.” gnyis pa gnad bstan pa’i le lag la bzhi ste / gnyan thog tu gnyan dbab pa me btsa’ lta bu’i gnad dang / lha ‘dre zil gyis mnan pa nyi ma lta bu’i gnad dang / lha ‘dre la nye ring spang pa pha ma lta bu’i gnad dang / ji ltar byas kyang bar chad rtsom na ri dvags mtha’ la gtad pa lta bu’i gnad dang bzhi’o / / [2.1] Second, the section on the teaching of the key points has four parts. The four are [2.1.1] the key point that is like moxibustion, severely applied on top of the severe [[[cause]] of harm],859 and [2.1.2] the key point that is like sun will overcome the deities and demons by its brilliance, and [2.1.3] the key point on abandoning closeness or distance toward deities and demons,860 who are like one’s father and mother, and [2.1.4] whatever happens, moreover, the key point is that when intereferences begin, it is like directing a deer to the edge. 857 Given the context, I think “partiality” is the best translation for the term “phyogs cha.” 858 Vajrayāna teachings are often presented as threefold, in terms of “gzhi” (“ground”), “lam” (“path”), and “‘bras bu” (“result”). This is what is being referenced here. 859 “gnyan” can also mean “disease”; Savvas translates “gnyan” as “antidote,” which it could be if it were written “gnyen [po]” in her text. 860 Becoming impartial and equanimous—abandoning closeness and distance—toward deities and demons as if they were one’s father and mother 433 ci phyir bskal pa’i sangs rgyas rnams / / bla ma dag la brten nas byon / zhes bshad pas / rang gi spyi bor861 nyi zla padma’i gdan la rtsa ba’i bla ma la brgyud pa’i bla ma rnams bstims la / bla ma de bla ma thams cad kyi ngo bor bzhugs pa / Why is that? It is said that the buddhas of the kalpas arrive based on one’s lama; thus, the lineage lamas merge into [one’s] root lama, who is on a sun, moon and lotus seat on the crown of one’s head. This lama is the essential form of all lamas. grub pa thob pa’i cha byad862 can / g.yas ḍa ma ru / gyon kha tvaṇ ga bsnams pa / sku gcer bu la rus pa’i rgyun drug gsol ba / snang srid ‘di mnan na nem pa / btegs na theg pa / bar chad thams cad sel zhing dngos grub thams cad ster nus pa / gzi brjid dang ldan pa zhig bsgom / Visualize him dressed as an accomplished being (siddha), a ḍamaru [in his] right [hand], a khatvaṇga [in his] left [crook of the arm], wearing the six bone ornaments863 on his naked body. When trampling this apparent existence, it is suppressed; when elevating it, it is borne. He is capable of dispelling all interferences and bestowing all accomplishments (siddhis). You should cultivate contemplation on this splendid one. de nas bla ma de la sems ma yengs par byas la / bla ma rin po che sems can thams cad kyi don du bdag la byin gyis brlab tu gsol / / nyams myong dang rtogs pa khyad par can rgyud la skye bar mdzad du gsol / bdag gi sdig sgrib dang sdug bsngal dang bar chad thams cad zhi bar mdzad du gsol byas la / rig pa khyab bdal chen po’i ngang la glod la bsdad do / / Next, having produced [an image of] the lama in one’s undistracted mind, having made requests to the precious lama—please bless me for for the aims of all sentient beings; please generate the distinctive experiences and realizations in my mental continuum; please pacify all of 861 Archaic for “rtse mo.” 862 Archaic for “cha lugs.” 863 These six ornaments represent the six perfections. 434 my negative actions, obscurations, sufferings and interferences—one remains loosely in the state of great pervasive display of enlightened knowing. gnyis pa lha {588/142} ‘dre zil gyis mnan pa nyi ma lta bu’i gnad ni / dper na tho rangs kyi skar chen thams cad nam langs pa dang ‘di je chung la ‘gro / nyi ma shar ba dang nyi ma ‘od kyis zil gyis mnan te mi snang ba bzhin du / rnal ‘byor pas rang sems khyab bdal chen po’i ngang du bzhag pas / gdon snang srid kyi lha ‘dre thams cad chos nyid kyi zil gyis non nas ldang864 mi nus pa’o / / [2.1.2.1] Second, as for the key point that is like sun will overcome the deities and demons by its brilliance: for example, all the great stars of the earliest dawn become diminished with daybreak, overcome by the brilliance of the sunrise and sunlight, it is as if there is no appearance [of the stars]. Because the yogin rests in the state of the great pervasive display of his own mind, all deities and demons of negative apparent existence are unable to emerge, having been overcome by the brilliance of dharmatā. gsum pa lha ‘dre la nye ring med pa pha ma lta bu’i gnad ni / dper na rang gi pha ma gnyis po bde bar ‘dod cing sdug bsngal bar mi ‘dod pa bzhin du lha ‘dre gnyis la nye ring mi bya ste / lha bzang po logs na mchod du med cing / ‘dre ngan pa logs na brdud du med / ‘khor ‘das thams cad logs na spang blang med par rang grol du rtogs pas / de la lhas phan btags pa med cing ‘dres gnod pa bskyal ba med de / gnyis ka sems nyid du gcig pas mnyam pa nyid yin no / / de ltar yang mdo las / chos thams cad mnyam pa nyid pas shes rab kyi pha rol tu phyin pa mnyam pa nyid do / / zhes bshad do / / [2.1.3.1] Third, the key point on lacking closeness or distance toward deities and demons, who are like one’s father and mother: for example, just like both one’s father and mother desire 864 Reading “ldang” for “lngang.” 435 happiness and do not desire suffering, one should not have closeness or distance toward deities and demons, without making offerings on the side of good deities and without beating on the side of the bad demons. Because one has realized self-liberation without abandoning saṃsāra nor accepting nirvāṇa, in that way, there is not the imputation of benefit by the gods nor the delivery of harm by demons; through being the same in the mind itself, there is equanimity. In addition, from the Sūtras it is said, “Prajñāpāramitā is equivalent because all things are equivalent.”865 bzhi pa ji ltar byas kyang bar chad rtsom na ri dvags mtha’ la gtad pa lta bu’i gnad ni / dper na ri dvags bshor ba’i rngon pa dag gis / thang lta bu la ri dvags ji ltar byas kyang mi zin pa la brag la sogs pa’i mtha’ gcig la gtad nas ded pas / mtha’ der tshud pas gang du yang ‘gro sa med pas zin pa bzhin / gnyan khrod du rnal ‘byor pa la gnod pa cung zad byas te / na tsha bag re byung na / de nas byol ba dang / yas stags byin pas mi phan pas / slar kho gnas pa’i sa gnyan brko / chu gnyan dkrugs / shing gnyan bcad / thab gzhob chen po btang la / de nyid du glod la bsdud pas / slar gdon de nyid ‘byer nas gnod mi nus so / / [2.1.4] Fourth, as for whatever happens, moreover, the key point is that when intereferences begin, it is like directing a deer to the edge. For example, just like hunters hunting herbivores on the open land cannot catch a deer by herding, [if they] direct [the deer] to one edge of a rocky crag or some such, because it is put at an edge, without a route anywhere, it is caught. If a yogin in a severe region receives a small injury or a little illness occurs, then, because there is no benefit gained through trying to avoid [the harm] or through a Bön ransom offering given to gods and demons (yas stags byin),866 once again, he should dig in a threatening location, stir 865 I have not been able to locate the precise source for this quote thus far; however, the teacing that all things are equal because they are empty of any inherent nature is a fundamental tenet of Prajñāpāramitā. 866 See entry in THDL Tibetan to English Translation Tool, version 3.3.0. This is an interpretation given by several 436 threatening water, cut down threatening trees, and burn very impure things (thab gzhob chen po btang la); because [the yogin] remains loose in that way, the negative influence, having fled, will be unable to cause harm. gsum pa dbang po dang sbyar ba’i nyams len bstan pa’i le lag la / gang {589/143} zag dbang po867 rab kyis lus ro lta bu / ngag lkugs pa lta bu / sems chu rdo lta bur smra bsam brjod med du bzhag pas / cho ‘phrul rang zhi rang dag la grol nas blo bde ‘bol gyis ‘gro / / bag dro ‘ur gyis ‘gro / / nyams dga’ yal gyis ‘gro bas rjes la nyams rtogs khyad par can ‘byung ba’o / / [3.1] Third, the chapter of the teaching on practice correlated with the faculties. [The practice of] a person with the best faculties has a body like a corpse, a voice like a mute, a mind like a water stone; by resting without words, thoughts or descriptions, apparitions are liberated in self-pacification and self-purification; because the mind [blo] becomes blissful and softened, warmth becomes increased, experience becomes joyfully relaxed, and it is followed by the occurence of distinctive experience and realization. ‘bring gis gnyan sar cho ‘phrul de rnams rang gi sems kyi snang ba yin zhing / sems skye ba med pa chos sku yin pas / cho ‘phrul de dag sems kyi rtsal lam rol pa rgyan du shes pas byung yang sems kyi cho ‘phrul du byung snang yang sems kyi cho ‘phrul du snang / yin yang sems kyi cho ‘phrul yin / zhi yang sems su zhi bas / sems las tha dad pa’i don med la / sems skye med yin pas de’i ngang la glod la bzhag go / [The practice of] a mediocre [[[person]] is to understand] the apparitions in the severe places as appearances of his own mind; because the unproduced mind is the dharmakāya, these apparitions occur through knowledge (shes pa) as the path of mental creativity (sems kyi rtsal scholars and appears to be based on Samten Karmay’s interpretation in A Treasury of Good Sayings: A Tibetan History of Bon. 867 Reading “dbang po” for “dbang bo.” 437 lam) [and] ornamental play (rol pa rgyan); moreover, they are apparent occurences as mental apparations; in addition, they appear as mental apparitions, they are these as well as mental apparitions.868 [They are] pacified, moreover, through mental pacification. Lacking meaning distinct from the mind, because the mind is birthless, one rests loosely in its state. dbang po tha mas lus sems phral la lus blos lings kyis btang la / rig pa rten med rjen par nyams su blangs pas / cho ‘phrul zhi nas shes pa bde sangs pa’am / nyams dga’ yal gyis ‘od zhed rjes la nyams rtogs ‘phel bar ‘gyur ro / / By those with the least faculties, when separating the body and mind, released through the surrender of the body. Through gaining the naked experience of enlightened knowing without support, having pacified the apparitions, there is the experiential knowledge of purified bliss (shes pa bde sangs pa), or by the experience of joyfully relaxing, there is the increase of experiential realization as a trace of brilliance (‘od zhed rjes). de ltar dbang por rab ‘bring tha ma gsum gyi nyams len bskyangs pas / mi ma yin gyis stong grogs la sogs byung yang dga’ ba’i blo mi skye / dga’ brod kyi bdud ‘jug pa la tshegs med pa yin / lar dben pa bsten nam / chogs pa skyod dam / grong yul du sdod dam / mi gseb tu ‘gro ba la sogs pa gang la yang tshul ‘chos dang khe rnga ma la sogs bdud ‘jug pa’i rgyu yin pas mi bya’o / / In that way, because the experiential practice of the three—highest, mediocre and lowest faculties—have been nurtured, supported and so forth by means of non-humans, a happy mind has not been produced; in the engagement of the Joyful Negative Forces, hardship is not experienced. Generally, alone or accompanied, walking around (chogs pa) or drifting (skyod), residing in an urban area, proceeding in a crowd (mi gseb), whatever the case, one should not 868 Savvas cites Milarepa’s song about confronting the demonic manifestations with Goddess Tseringma in this regard. 438 behave with hypocrisy (tshul ‘chos), for profit (khe rnga ma)869 and so forth, because it is a cause of engagement with Negative Forces. stong nyid snying rje bla ma’i mos gus gsum nam du’ang mi ‘bral bar bya / grong yul la sogs par yun ring na nyams yal ‘gro bas / grong yul du yun ring par mi bsdad / ro snyoms ldom bu yang yun ring du mi bya / lto phyir ‘chor / tshogs pa’ang {590/144} yun ring du mi bskyang / One should not be separate during any of the three times from emptiness, compassion and the lama’s devotion. Because there will be a vanishing of experience [if one spends] a long time in an urban area and the like, one should not live for a long time in an urban area; also do not have alms of equal taste (ro snyoms ldom bu) for a long time. Because foods spoil (‘chor), the accumulations, moreover, are not preserved for a long time. tshig dang long gtam dang yengs ma lam la yan nas ‘gro bas rtag tu dben pa ri khrod du nyams bskyang ngo / ri khrod du sdod pa’i dus su ‘ang / ri dvags kyi thed la sogs pa la’ang gdung sems dang rngams sems mi bya / de kun mi ma yin gyis byed pa yin te / byams dang snying rje la tshod len byed pa yin / Having roamed on a broad meandering path (yengs ma lam) with words and chatter (long gtam), the wanderer preserves experience in the mountains completely alone. At the time of remaining in the mountains, moreover, one should have longing (gdung sems) and intense craving (rngams) toward the carcasses of herbivores, and so forth. All of these are actions of non-humans; loving-kindness and compassion are the appropriate actions (tshod len byed pa). yul pa’i dad zas la’ang gdung ba’i sems mi bskyed / byung yang tshogs ‘khor dang bla ma’i phyogs su ma lus par gtong / dben pa brten ‘dod pas kyang / dang por gnas der phyin pa dang / dang po nas spro zhing dga’ bar byung nas / ‘dris shing dang mi spro bar song na / bar 869 This is a provisional translation: “khe” is simply “profit”; however, “rnga ma” seems usually to refer to an animal tail. 439 chad ‘ong bas gzhan du ‘pho / dang po nas ‘jigs shing nyam nga bar byung nas / bsdad cing dang spror song na dge sbyor ‘phel ba’i gnas yin no / / Toward the objects of the deceased, moreover, do not generate a mind of longing; also, pass one’s elements without remainder toward the feast gathering and the lama. Because of desiring the support of solitude, moreover, at the beginning, having gone to that place, and from the beginning, delight and joy having occurred, if one becomes familiar (‘dris shing) and not delighted (mi spro) because interferences come, transfer to another place. From the beginning, from the occurence of fear and intimidation, when remaining and delight comes, it is a place for the development of spiritual practice. de lta bu’i gnas dben par mi ma yin gyis nyams tshad byung na’ang byams pa dang snying rje bsgoms pas zhi nas ‘gro ba yin / des ma zhi na phung po gzan du bskyur bas zhi pa yin / ‘jam por gcod pa las drag rtsub bya ba ma yin no / / snying rje dang byams pa byang chub kyi sems kyis bdag gzhan thams cad thar pa’i lam la ‘god par bya’o / / In a solitary place such as that, if the experiencing of testing (nyams tshad) by nonhumans happens, moreover, through the meditative cultivation of loving kindness and compassion, they will become pacified. If [the non-humans] are not pacified by this activity, they will be pacified by throwing away one’s body-mind aggregates as food. The activities of a gentle Chöd practitioner are not abusive, forceful actions. Compassion, loving-kindness, and the spirit of enlightenment should be brought onto the path of freedom for oneself and all others. bzhi pa gegs sel bstan pa’i le lag la / ‘go ba’i nad dang lhog pa’am / mdze po dang / dme po dang / nyams bag can la sogs pa rnams la bcad pas snyems zhugs pa’am / sngar gyi nyams shor nas sngar mi gtsang ba la snyad btags nas shes pa bying rmugs sam / lus skrangs pa dang 440 nad ‘gos pa la sogs pa byung na / nyams len gyi gegs yin pas / sngar bstan pa’i gnyen po dang ldan pas gang gis len pa de ka dang spyod lam bsres pas myur du zhi nas ‘gro ba’o / / [4.1]870 Fourth, the teaching on clearing away obstructions chapter. Having defilements such as infectious illnesses and cancers, or leprosy, spots,871 or becoming prideful because of cutting through [these], previous experiences having been lost, or one’s awareness becomes depressed and dull because of false accusations of former impurity, or if there are occurences of bodily swellings and infections and so forth—because these are obstructions to one’s practice, one should pacify them quickly by means of the previously explained antidotes, bringing whatever is appropriate to the situation, and mixing with one’s activity. mi gtsang ba la sogs pa byung na / khrus kyi dod por ro bag dang mdze can la sogs dang kha bsres la thog brdzis bya / phyogs {591/145} ngan dang gza’ skar ngan pa la sogs pa la don ched kyis phyin la thog brdzis bya / ye nas skye med yin pa bya rtsol dang bral snyam du bsam te dbyings rig pa ‘dres par bsres / If uncleanliness and so forth occur, as a substitute for bathing, having mixed directly (kha bsres) with contaminated corpses and persons with leprosy, one should trample on top of it (thog brdzis). Having deliberately gone (don ched kyis) in bad directions with bad planets and stars (at bad astrological times), one should trample on top of it. Thinking the effortless thought of what is primordially birthless,872 merge expanse and enlightened knowing. 870 Savvas’ translation is sufficiently different in this section to make me wonder if she was either working from a different edition of the text or was working from an oral commentary from a teacher such as Venerable Geshe Champa Lodro Rinpoche. 871 See “rme po” in Das; Savvas has “stroke caused by uncleanliness.” 872 Or perhaps, “primordiality is birthless.” 441 dbyings dang rig pa ma bsres par khyad du gsod na lta ba’i gegs yin pas / chos spyod yan lag bdun pa la sogs pa sngon du ‘gro bas yang dang yang du dbyings dang rig pa bsre zhing rkyen thog tu rtsal sbyang ngo / / Because there are interferences to the view when there is disrespect toward the unmixed expanse and enlightened knowing, through an introduction to Dharma practices such as the seven limb offering and so forth, and again and again merging enlightened knowing and expanse, one cultivates energy on top of the circumstances. yang ‘dre gcod lta bu la bcad sla bar chod pa dang / de nyid kyis go chod par byas na rtsal phyogs med du mi ‘byong ste / de nyid spyod pa’i gegs yin pas / de la brten nas rtog pa cher skye zhing bcad dka’ ba de dag la brten la / yang dang yang du rtsal sbyang zhing bogs873 dbyung ngo / / Furthermore, the demons that are easily cut according to the Chöd perspective on demons, when one has acted effectively by that very [method], one should not train impartially, because that itself is an obstruction of practice. From a foundation in that [practice], generating greater understanding, and on the basis of these difficult hindrances, again and again cultivating the energy, one will extract benefit. de yang lan cig ngo ‘phrod tsam gyis sangs rgyas ‘di ka yin / thob bya ‘di ka yin snyam na / ‘bras bu’i gegs yin pas / chos nyid ngang nas re dogs med pa’i blo yis phrin las phun sum tshogs pa’i rkyen theg pa chen po’i smon lam rgya chen po gdab bo / / In addition, because it is an obstruction of the result when one thinks, through a mere single introduction, “this is exactly buddahood, this is exactly the object of attainment”; from the 873 Reading “bogs” for “bog.” 442 state of dharmatā, a mind (blo) without hopes and fears sows the conditions of perfectly complete enlightened activity, the extensive aspirations of the Great Vehicle. lnga pa gol sa bstan pa’i le lag la gsum ste / gcod mo sman du shor ba dang / gcod ‘dod yon du shor ba dang / gcod drag sngags su shor ba’o / / [5.1] Fifth, the teaching on places of potential error is threefold. [5.1.1] Chöd that deviates into divination medicine. [5.1.2] Chöd that deviates into attributes of the desire realm. [5.1.3] Chöd that deviates into wrathful mantras. gcod mo sman du shor ba ni / gnyan khrod ‘grim zhing nyams len bskyangs pas / rig pa dvangs snyigs phyed pas gsal snang cung zad skyes pas / ‘dre gnod mi gnod dang / nad lta bu la phan mi phan shar te gzhan la bzlas pas / thams cad kyis tshor nas yang dang yang du ‘drir ‘ong ba de ni gcod mo sman du shor ba’o / / [5.1.1.1] As for Chöd that deviates into divination medicine. Because of roaming in severe regions and nurturing practice, because enlightened knowing produces a little apparent clarity through distinguishing the impure from the pure, by repeating to others the apparent benefits and non-benefits regarding what appears as illness, harmful and non-harmful spirits, all those who have such feelings will again and again come with questions: this is Chöd that deviates into divination medicine. gcod ‘dod yon du shor ba ni / dga’ brod dam / g.yeng ba’am / bsod nams sna tshogs byung bas / gnyan khrod la sogs phan tshun du ‘pho mi srid par zang zin dang g.yog ‘khor dang snyan grags la sems yengs nas / rang gi nyams myong shor te ‘dod yon rang gar spyod pa ni gcod ‘dod yon du shor ba zhes bya’o / / [5.1.2.1] As for Chöd that deviates into attributes of the desire realm, through a variety of occurrences, of joyfulness, or distraction, or merit, severe regions and so forth, having a mind 443 distracted by mutual exchange, reciprocity in human existence, a retinue, and fame and reknown, is one’s own experience of deviating, and this ordinary practice of desired qualities should be known as “Chöd that deviates into attributes of the desire realm.” gcod drag {592/146} sngags su shor ba ni / nyams myong bskyangs pas chos nyid bden pa’i byin rlabs kyis nad gdon gyis zin pa’i sar phyin nas byin rlabs byas pas / sangs song ba thams cad kyis bos shing grong kha ‘grim pas nyams rtogs ‘grib pas byin rlabs shor te / drag sngags kyis ‘dre nad ‘dul dgos pa ‘ong bas / de ni gcod drag sngags su shor ba zhes bya ba yin no / / [5.1.3.1] As for Chöd that deviates into wrathful mantras, if one who has received the blessings of the truth of Thusness through nurturing his experience, having gone to a place where [others] are grasped by illness and bad forces and making blessings, having purified [them], he is called by everyone [and] due to traveling to villages, his realizations become diminished and his blessings are lost. Because it becomes necessary [for the Chöd practitioner] to subdue bad forces and illness by wrathful mantras, it is known as Chöd that deviates into wrathful mantras. drug pa gyel ba kha bsdu ba’i le lag la gsum ste / nyams ltengs pa spang pa dang / ‘thor ba sdud pa dang / grim pa glod pa dang gsum mo / [6.1] Sixth, the chapter on containing the distractions (g.yel ba kha bsdu ba) has three parts. The three are: [6.1.1] abandoning stagnant experiences, [6.1.2] gathering the fragments, and [6.1.3] loosening what is tight. ltengs pa874 spang ba ni / gnyan khrod la sogs par phyin pa’i dus su cho ‘phrul dang drod rtags gang yang med na / rang gi nyams len gyi stobs chung bas gdon ma slongs te gcod ltengs875 yin pas / de slong ba’i thabs la ting nge ‘dzin gyis mtha’ gtang bya / 874 “pa” appears to be an editorial amendment. 444 [6.1.1.1] As for abandoning stagnancy, when one has arrived at a severe region or similar area, if there are not any supernatural manifestations876 or signs of warmth,877 the negative influences are not excited because one’s own practice has little strength. Because one’s Chöd practice is stagnant, one should abandon extremes (mtha’ gtang bya) through meditative concentration as a method for manifesting [the negative influences]. des ma slong na gcer bur bud la / mi lpags kyi g-yang gzhi go na / mi rkang gi gling bu ‘bud / ḍa ma ru dkrol zhing / rgya dkar nag bal po la sogs pa’i lha ‘dre’i ming nas thon tshad bos la / ngas gcod byed pa yin pas thams cad ‘dir ‘dus shig pas la / sngon du dkar gtor cig byin / When [they are] not excited by that, then one should strip naked except for wearing her human skin, blow a human thighbone trumpet, play a ḍamaru, call out the full yield of names of deities and demons, including the Indian, Chinese and Nepali ones; then exclaim “all gather here because I am doing Chöd!” and offer a preliminary white torma. de nas dmar gtor byin te / rang gi lus sems phral la lus sha khyer khrag khyer du byin pas bsod nams kyi tshogs rdzogs / sems nam mkha’i tshul du rten med du bzhag pas ye shes tshogs rdzogs / lan cig cho ‘phrul zing zing pa gcig byung na’ang gnas lugs kyi ngang la snyems thag rbad kyis chod pas nyams rtogs lhag par ‘char bar ‘gyur ro / / Then offer a red torma. Complete the collection of merit by giving the body’s flesh that was brought and blood that was brought when one’s body and mind were separated. Complete the collection of wisdom by resting the mind in the unsupported manner of space. At the same time when a chaotic (zing zing pa) apparition arises once, moreover, experiential realization 875 Reading “ltengs” for “ltebs.” 876 Supernatural manifestations, cho ‘phrul, are extensively discussed in the [S]nying tshoms, also translated in this present study. 877 A sign of meditative realization, especially on the Mahāyāna sbyor lam, path of connection. 445 through completely cutting (rbad kyis chod pa) pride in a state of actuality (gnas lugs) will especially arise. ‘thor ba bsdu ba ni / blo rtse gnyis su mi btang / (kyi)878 shes pa kha ‘tshams su mi gzhug / shes pa yab yob tu mi btang bas / shes pa bag pheb par byas la / shes pa bdal la bzhag {593/147} go / / [6.1.2.1] As for gathering the fragments, one’s attention should not be split. Your consciousness should not engage in insults.879 Your consciousness should not wander hither and thither (yab yob). Your consciousness should become relaxed. Your consciousness should rest expansively. bsgrim pa glod pa ni / sgom sgom po dang ‘dod ‘dod por ma song bar shes pa lhod kyis glod nas yengs thabs su ‘jog go / / [6.1.3.1] As for loosening what is [too] tight: there should not be [the dualistic perception of] meditative cultivation and a meditative cultivator, a desirable object and a desirer, in your consciousness; through relaxing by loosening (lhod kyis glod),880 you should rest in the method of wandering.881 878 “kyi” seems to be an editorial amendment, perhaps marking a footnote or editor? 879 I have not found an authoritative translation for “kha ‘tshams,” so here I am taking the liberty of a provisional translation: given the two terms together and with a possible meaning of “kha” as “oral,” I have chosen to interpret “’tshams” as a form of “’tsham pa,” and thus having the sense of speaking derogatorily. 880 This aphorism is referenced in the first Panchen Lama Lozang Chökyi Gyaltsen (1570-1662) on the Mahāmudrā (The Great Seal of Voidness), 86. Tsong kha pa also paraphrases this aphorism in his khrid yig (Savvas [1990, 362] has incorrectly noted that it is from the Thun mong gyi le’u lag brgyas [sic]). 881 “yengs” usually has a negative connotation and refers to a wandering or distracted mind. Here, the sense is obviously not negative: the mind should not grasp on to concepts of subject and object; rather the meditator should pay attention to being too tight or too loose and recalibrate accordingly. 446 bdun pa na tsha byung na ji ltar nyams su blangs pa’i le lag la bzhi ste / gnyan khrod ‘grim la bcad pa dang / ‘byung bzhi cha snyoms pa dang / nad thog tu nad dbab pa dang / las kyi mtha’ bstan pa’o / / [7.1] Seventh, the chapter on experientially accepting whatever illness occurs is fourfold. [7.1.1] Cutting with regard to wandering in severe places. [7.1.2] Equilibrating the parts of the four elements. [7.1.3] Putting illness on top of illness. [7.1.4] Explaining ultimate action.882 gnyan khrod ‘grim la bcad pa ni / rang la na tsha byung na thabs gzhan mi btsal bar gnyan khrod gcig tu phyin la / lus ‘di la zhen pa’i rtog pa bcad la / gdon de la lings kyis byin la ‘di skad bya / [7.1.1.1] As for cutting with regard to wandering in severe places, if illness arises in oneself, one goes alone to severe places without the necessity of other methods; cutting the thought of clinging to this body, one should say this when giving [it] completely [lings kyis] to the negative influences: khyod dang bdag gnyis smon lam gcig pas da lta ‘brel ba yin / de bas kyang bdag gi lus ‘di khyod la ‘bul gyis / khyod ‘dir sdod cig / nga la snyan brgyud zab mo yod pas rang cag gnyis ka’i sdig pa883 sbyong ba’i don du yang dag pa’i don bsgom gyi byas la / lus sems phral gnas lugs don la blo lhod kyis bzhag pas nad gang yin pa rang zhir ‘gro’o / / “You and I both are now interconnected through a single aspiration [the aspiration to attain happiness and avoid suffering]. Therefore, moreover, by offering this body of mine to you [the negative forces], you remain here! Because the profound aural lineage [was transmitted to me], I will meditatively cultivate the correct meaning in the aim of purifying the faults of us 882 This could be a reference to the fourth of the eightfold noble path (‘phags pa’i lam yan lag brgyad): right action (yang dag pa’i las kyi mtha’; samyakkarmantaḥ). 883 Reading “sdig pa” for “sngig pa.” 447 both.” Separating body and mind, no matter what the illness is, it becomes self-pacified through resting by means of mentally relaxing in the meaning of actuality. nad pa gso na / de’i lus ri rab tsam du bsams la / yu’u cag gsum gnas skabs kyi smon lam gcig yin pas / khyod gzhan ma ‘gro bar ‘dir sdod cig / ‘o cag gsum gyi sdig sgrib sbyang bar bya ba’i phyir ngas yang dag pa’i don bsgom gyi byas nas / nad pa’i lus kho la ltos med du byin la gnas lugs kyi ngang la lhan gyis bzhag go / / When healing an ill person, think of the body of that person as the size of Mount Meru. Because there is a single aspiration of the circumstances for us three [the negative force, the ill person and the practitioner], you remain here without going elsewhere! On account of the purification activities of the degradations and obscurations of us three, my having meditatively cultivated the correct meaning, having given the body of the ill person without concern to that one, I rest in stillness in the state of actuality. yang gang nad sar stong nyid kyi ngang nas byab byab bya zhing / bden pa’i tshig brjod / rang gi rig pa yang stong pa / nad dang gdon yang stong pa / nad pa’i lus dang sems yang stong pa / stong pa la stong pas glags mi rnyed pas stong sangs sangs song bar bsams la / gnas lugs kyi steng du lhan gyis bzhag go / / In addition, wherever the illness is, from an experiential state of emptiness, one should cleanse [the area] while reciting words of truth. One’s own mind is also empty. Illness and negative influences are also empty. The body and mind of the ill person are empty. Due to the emptiness of emptiness, one cannot be harmed; one cannot be harmed because of the emptiness of emptiness, purified by emptiness, with the thought that [the illness] has been purified, one rests through stillness on top of actuality. 448 ‘byung bzhi cha mnyam pa ni / spyir884 rnal ‘byor pa la na tsha ci yod kyang nyams len gyi steng {594/148} du bzhag nas lus la lus su mi bzung bar gang dgar bzhag pas grol nas ‘gro ba yin pa la / de ltar byas kyang drag tu mi ‘dod na / / lus ‘di yang ‘byung ba bzhi las grub pa yin la nad kyang ‘byung ba bzhis bskyed pa yin kyang / lus phyin na / phyi’i ‘byung ba chen po bzhi nang gi ‘byung ba chen po bzhi la bstims la / gang na ba de ‘og tu bcug la lus khang stong ltar du khres kyis bskyur la / sems nam mkha’i ngang du rten med du khres se bzhag go / / [7.1.1.2] On equalizing the parts of the four elements. In general, whatever illness (na tsha) is in the yogin, in addition, having rested on top of practice, having been liberated through resting in whatever isolated place (gang dgar), not having grasped the body as body (lus la lus), [the illness] will leave the body. Done in that way, moreover, when one does not have intense desires [for one’s own body], [one understands] this body is also established from the four elements; illness as well is produced by the four elements and subsequently in the body; the four great external elements will merge with the four great internal elements. Whatever type of sickness the body is oppressed by, forsake the burden like an empty house; the mind (sems) rests its burden in the homeless state of space (nam mkha’i ngang du rten med). lus kyi nang du na na / nang gi lus ‘byung ba bzhi po ‘di phyi’i ‘byung ba bzhi la phar bstims la / sems na bun yal ba ltar yal du bcug ste / glod pas zhi nas ‘gro ba yin no / / When there is illness within the body, the four elements of the internal body dissolve outward into the four external elements, the mind (sems) dissolves like the dissipation of fog; because of loosening, one becomes peaceful. yang na phyi’i ‘byung ba bzhi nang gi ‘byung ba bzhi la bstim / nang gi ‘byung ba bzhi gsang ba byang chub sems la bstims la / sems skye med stong pa’i ngang la khres se bzhag go / / 884 Reading “spyir” for “sbyir.” 449 In addition, external elements dissolve into the four internal elements. The four internal elements dissolve into the secret spirit of enlightenment (bodhicitta); the mind rests easily in the state of unproduced emptiness. nad thog tu nad dbab pa la / nad tshad par ‘dug na / tshad pa me nang du zhi bar bya ba dang / nad grang bar ‘dug na skom thag chu nang du bcad pa’o / / [7.1.3.1] Putting illness on top of illness. If there is fever (nad tshad pa), the fever should be pacified through one’s inner fire; if there are chills (nad grang ba), the thirst should be ameliorated by internal fluids. de la nad tshad par ‘dug na / tshad pa la gang gnod pa’i zas dang spyod lam bsten la / da bdag shi na re dga’ / da lta nyid du ‘chi ba don dam pa’i bden pa / shes rab kyi pha rol tu phyin pa’i ngang du sangs rgyas yod pas / de ngos bzung dgos snyam du bsam zhing / tshe ‘di la ma chags par / phaṭ byas la bem rig shag gis phral la blo re dogs med par lhod kyis glod la / blo rgya bskyed la / rig pa khyab bdal chen po’i ngang du yid la mi byed par bzhag go / / Then, if there is fever, rely on whatever food and behavior undermines (gnod pa) the fever. Thinking, “If I die now, how wonderful! Death right now is the ultimate truth.” Because there is enlightenment in the state of transcendent wisdom, it is necessary to identify it, without any attachment to this life. With regard to doing “phaṭ,” matter is completely separated from mind (rig); the mind (sems) relaxes by loosening without hopes and fears. The mind (blo) is expanded. The mind rests inactively in the state of great pervasive display of enlightened knowing. A ma rtsir bzhag / nam kyang med du bzhag / gar song gar legs tu bzhag go / / Rest in the essence of the mother. Rest without even temporality (nam). Rest well in such a place where things go when they vanish (gar song gar). 450 de ltar bzhag pas nad ‘dzin dang nam bral tshe sos nas ‘ong / sos kyang dga’ ba’i sems med par gtad med du bzhag go / Through resting in that way, separated from holding on to illness and temporality (nam), there will be the revival of one’s lifespan. Once should rest without a reference point, without thought of revival or happiness. grang ba’i nad de la gang {595/149} gnod pa’i zas dang spyod lam byas la / lhod kyis glod la ‘dzin med kyi ngang du phaṭ byas la nyal bsdad do / / de ltar snyems dang phral nas ‘jog pa las bsgom du ci yang med do / / Whatever food and behavior undermines an illness with chills, relaxing by loosening, having done “phaṭ” in the state without grasping, one lays down. In this way, rest separated from pride, without any meditative cultivation whatsoever. mi bsgom pa de ka bsgom pa yin / des shi yang legs te chos dbyings su grol ba yin / ma shi na yang gal med do / / rang rig pa’i ye shes ‘gag pa med pas so / / That very non-meditative cultivation is the meditative cultivation.885 Then, even death is good, it is liberation in Dharmadhātu. Even if there is no death, it is not important. It is the primordial wisdom of one’s own enlightened knowing because there is no obstruction. don go sems la ‘chi rgyu mi ‘dug pas gar song gar legs su ‘jog pa yin / gzhan yang shes pa mi dga’ ‘am / ‘gro ‘dod / ngu ‘dod / tshig pa za ba sogs byung na / shes pa rang rgyud par mi btang par / mkhan po rtsad bcad cing rtsa bral ngos zin par byas la glod la bzhag go / / The understood meaning is that, because there is no cause of death in the mind (sems la ‘chi rgyu mi ‘dug), it is well-placed in such a location where things vanish.886 Otherwise, if one’s consciousness is unhappy, wishing to migrate, wishing to cry, or irritated, or such, one’s 885 Savvas has a footnote here to the Yang tshoms, Vol. XIV: 107. 886 See similar phrase above. 451 consciousness is not released in one’s own continuum; a master, having investigated and identified a separation from the cause (rtsa bral), rests loosely. las kyi mtha’ bstan pa la / gzhan la byin rlabs la sogs byed na / kun rdzob kyi bden pa la mi ‘gegs pas / sems can sdug bsngal gyi nad pa rnams la byams pa dang snying rje bsgom / / [7.1.4.1] With regard to the explanation of ultimate action. When making blessings for others, and so forth, because there is no obstruction of conventional truth, meditatively cultivate loving kindness and compassion toward the sentient beings with the illness of suffering. skyabs ‘gro dang byang chub tu sems bskyed / brgyud pa’i bla ma la gsol ba gdab / yi dam la bden pa bdar / nad gdon thams cad zhi bar byin gyis brlab / Going for refuge and generating the spirit of enlightenment, make supplications to the lineage lamas, confess the truth to one’s personal deity, peacefully bless all influences of illness and negativity. don dam par na bdag dang nad pa dang yi dam gsum chos nyid stong pa’i dbyings su ngo bo gcig tu krug gis bsres la lhod kyis glod nas mi gyo bar ‘jog pa yin / Then in the ultimate (truth), the three—self, the ill person and one’s personal deity—are mixed into a single identity in the empty expanse of dharmatā; having relaxed by loosening, one rests without distraction. de tsam sngon la bsgoms ma snyam / shes pa sdug thum ma byed / dmigs pa phyogs gcig tu ma gtad / dmigs med bsam bral gyi ngang la bsran bskyed / phan du re ba ngang ma thung / sos kyang rloms887 sems ma byed / nyams dang byin rlabs yengs su chug / To that extent, one does not think about previous meditative cultivation. Consciousness (shes pa) does not make an unpleasant package (sdug thum ma byed). Perception does not focus 887 Reading “rloms” as a mis-spelling for “rlom.” 452 on a single side. The lack of an object generates endurance in the state of separation from thought. The state of beneficial hope is not decreased. The revivication, moreover, does not create conceit. Completely engage in gaining experiences and blessings.888 de ni chos nyid don dam pa’i bden pa yin pas nang thams cad sgron me btegs pas mun pa sangs pa bzhin rang dengs su ‘gro ba yin / sdud pa las / bden pa’i byin rlabs gyis889 me yi phung po zhi / zhes so / / As for that, dharmatā is the ultimate truth; everything internal (nang thams cad) becomes self-surpassed like enlightening gloom by raising (btegs pa) a light. It is stated in the Ratnaguṇasaṃcayagāthā, “By the blessing of truth, the aggregate of fire is pacified.”890 sri’u gso na / gnyan sar khyer la sha krag gnod {596/150} byed la lings kyis phyin la / sems stong pa nyid du byin gyis brlab po / When healing the small infant spirits (sri’u891), carry [the infant] to a severe place; going completely beyond the harm of flesh and blood, the mind will be blessed in emptiness. na na ting nge ‘dzin gyi mtha’ gtad bya / gos tshul bkrus la brag shing la sogs pa la gtor / bu chung gi ri lam bsreg la dud pa btang la me de la bu chung bsro / mdze klad byug / mdze can gyi kha ‘phro blud snam phyin lta bu la mdze can gyi drod la phab nas bkon pas ‘tsho nges so / / 888 This is a provisional, and not very satisfying, translation. Savvas’ translation of this section is more of a gloss of a teaching she has received; she explicitly relies on explanation given by Venerable Geshe Champa Lodrö Rinpoche, as acknowledged in her footnotes (1990, 181). 889 Reading “gyis” for “kyis.” 890 The source for this quote occurs in Chapter 20, verse 23 of the RGS. The Sanskrit reads “satyādhiṣṭhāna praśameti ca agni-skandho a-vivartiyo ti ayu vyākṛtu veditavyo” (Yuyama 1976, 82). Conze translates: “If, through the power of his declaration of the Truth, he appeases even a mass of fire, predicted as ‘irreversible’ should he then be known” (1994[1973], 48). According to Savvas’s communication with Geshe Champa Lodro Rinpoche, the quote, “me phung po,” “refers to the fire of conceptuality (rnam rtog), i.e. ignorance” (1990, 182 n.1). 891 Negative spirits that particularly harm infants and small children. 453 If [the infant is still] ill, one should have extremely focused concentration. Having washed the [infant’s] clothes, sprinkle (gtor) [the water] on boulders and trees, and so forth. Releasing the smoke from burning [a fire] on a mountain path [near] the small child, dry the small child in the [warmth] of the fire. Anoint [the child] with the brains of one who has died from leprosy, [with the child] drinking the remainder from the leper’s mouth (mdze can gyi kha ‘phro blud); subsequently, the woolen clothes, carrying the warmth of the leper, through dressing [the child] in the woolen clothes that carry the warmth of the leper will certainly be nurturing. gnyan sar khyer ba ma grub na / gnyan sa’i shing dang rde’u la sogs btags pas892 ‘grub bo / / If carrying to a severe place cannot be accomplished, [treatment] can be accomplished through the markers—the trees, pebbles, and so forth—of a severe place. char pa ‘bebs na / klu yod nges pa’i chu mig tu / ba su ki dang / dkar gsum mngar gsum gyi gtor ma byin la char pa bslang893 go / / des ma phebs na / mdze khrag / mdze klad / dor rta la sogs pa bsregs nas chu mig tu blugs pas phebs894 par ‘gyur ro / / When making rain fall, through offering a torma of BA SU KI,895 three white substances and three sweet substances at a spring where there are definitely nāga, the rain will begin (bslang). If it does not come by that [method], having burned the blood of one with leprosy, the brains of one with leprosy, underwear (dor rta), and so forth, by pouring [this] into the spring, [[[rain]]] will come. 892 reading “btags pa” for “btags ba.” 893 Reading “bslang” for “bslad.” 894 Reading “phebs” for “phep.” 895 According to Savvas’ information from Geshe Champa Lodro Rinpoche, this is a special torma for nāga. 454 bstan pa ‘jigs pa’i dgra byung na / de’i dri ma ming rus bris la glad rur bcug nas gnyan sar bras la sba / gzu dpang gsol zhing las ‘di gyis shig bya’o / / When fearful enemies arise, it is taught that the given and family names of the contaminated one should be written (ming rus) down, inserted into the head (of the leper), and concealed in a lump (bras) in a severe place, requesting a witness. One should do this deed!896 ser ba ‘bebs na / dug khrag sna tshogs yugs sa’i dor rtar btum la gnyan sar sbas nas / ting nge ‘dzin gyis mtha’ gtang drag po byas pas ‘ongs nges so / sar srung byed kyang stong pa’i ngang la dmigs la bya’o / / To make hail fall, having wrapped (btum) various poisons and blood in the underwear (dor rta) of a widow (yugs sa) and concealed them in a severe place, by strongly abandoning extremes through mental concentration, [hail] will definitely arrive. Even when guarding a place, one should visualize in the state of emptiness. brgyad pa ‘thas na bogs dbyung ba’i le lag la / rtsol ba drag tu byas kyang nyams la yar skyed med na ‘thas pa yin pas bogs dbyung ba la gsum ste / sems can la snying rje bsgom la bogs byung ba dang / bla ma la mos gus bsgom la bogs dbyung ba dang / rkyen drag po la thog ‘gel byas la bogs dbyung ba’o / / [8.1] Eighth, the chapter on the extraction of profit897 when reified (‘thas). Even though vigorous effort one has made, when the experience is unproductive at the beginning because [things have become reified], there are three ways for the extraction of profit. [8.1.1] Extraction of profit from meditatively cultivating compassion toward sentient beings. [8.1.2] Extraction of 896 This and the next passage of this section are very “uncommon” (ma yin pa); their translations are provisional. Savvas’ translation of this text does not include these passages. Both source texts that I consulted have these passages. 897 A technical term referring to additional advice that is provided after one has begun initial practices, usually on how to bring mental afflictions (nyon mongs) and so forth onto the path of practice in order to benefit from them. 455 profit from meditatively cultivating longing and respect898 toward the lama. [8.1.3] Extraction of profit from getting on top of forceful conditions.899 yod na sngon du mkha’ ‘gro dang chos skyong rnams la gtor tshogs btang la / de nas ‘di bzhin bsam par bya / spyir khams gsum ‘khor ba’i sems can snying re rje / khad par du ‘ang da ltar bdag la gnod par byed pa’i dgra ‘dre ‘di rnams snying re rje / [8.1.1.1] If that is the case, give torma offerings to ḍākinī and dharmapāla (dharma protectors) as before; then, one should meditatively cultivate in this way. In general, [cultivate] compassion toward sentient beings of the three realms of saṃsāra. In particular, moreover, [cultivate] compassion toward these enemies and spirits who cause harm to oneself at this time. sems can ‘di rnams kyis bdag gi pha dang ma lan grangs dpag tu med pa zhig byas shing phan med {597/151} po btags gnod pa mang po bsal zhing / rang gi srog bskyed / bu tsha la gces par byas shing bskyangs pa yin pas / shin tu drin che bar ‘dug Ang snyam du yang yang bsam / These sentient beings have been my father and mother unfathomable times; having dispelled many harmful signs of the unbeneficial ones, they have given me life. Because they have treasured and cherished sons and grandsons, one thinks again and again thoughts of great kindness. bdag gi pha ma drin can ‘di rnams bde bar ‘dod kyang bde ba ma myong gi steng du sdug bsngal ‘ba’ shig mi ‘dod bzhin du dbang med par myong ba ‘di rnams snying re rje na snyam du bsam / de yang dang po sdug bsngal dngos la gnas pa la bsgom / de bas sdug bsngal gyi rgyu tshabs900 chen po spyod pa rnams mchi ma ko thul byung du bsgom / 898 “mos gus,” alternatively translated as “devotion.” 899 A metaphor for having finished a task/project: Das 590. 456 These kind fathers and mothers of mine desire happiness; on top of not experiencing happiness, while having only undesired suffering, they experience powerlessness. Think the thought “I feel compassion for them!” Furthermore, first meditate on their endurance of real suffering. Then, meditate on their behaviors as the very intense (tshabs) causes of suffering until spontaneous tears arise (mchi ma ko thul byung). de yang sdug bsngal ba rnams bsam zhing phreng bab grangs la / snying re rje na zhes pa la sogs pa brgya rtsa brgyad la sogs pa bsgom / de ltar ngal gso zhing thun bzhir bsgoms pas / mjug tu snying rje rang babs su skye ba ‘byung la / de skyes pa de’i dbang gis sdig sgrib thams cad dag nas dge sbyor gyi bogs rang bzhin gyis ‘byung bas / gnas lugs stong pa nyid rgyud la skye / de rgyud la skyes tsa na bsgom mi dgos par rang shugs kyis sems can la snying rje skye ba’o / / As well, thinking of these sufferings, counting down on a māla, saying “I feel compassion for them!” and the like, meditatively cultivate 108 times or more. By resting like that and meditatively cultivating four times a day, lastly, the development of compassion occurs as one’s own disposition (rang babs). Having purified all one’s negative actions and obscurations through the power of that development, the enhancement (bogs) of virtuous practice occurring through one’s own nature, the actuality of emptiness develops in one’s own mental continuum. When it is produced in that mental continuum, meditative cultivation is unnecessary; compassion toward sentient beings is developed through one’s own nature. gnyis pa bla ma’i mos gus bsgom pas bogs dbyung ba ni / lam la ‘bad rtsol drag tu byas kyang blo la yar skyed med na bla ma’i byin rlabs ma zhugs pas lan la / byin rlabs mi ‘jug pa de cis lan na / gsol ba btab kyang mos gus drag po ma skyes pas lan / 900 Reading “tshab” as “tshabs.” 457 [8.1.2.1] Second, as for the extraction of profit from meditatively cultivating longing and respect toward the lama. Having made great effort on the path, yet if there is not further development in the mind, then the response is because the blessings of the lama were not engaged. When there is a response because of such non-engagement of the blessings, the response is due to one not forcefully generating supplication as well as longing and respect. de la sdug btsir gyis bsgom kyang mi phan pas / chos kyi bya ba gzhan thams cad lings kyis bzhag la / nyin mtshan thun bzhir bcad la / gdams pa dang byin rlabs kyis rang la phan gdags pa’i rtsa ba’i bla ma bka’ drin can gang yin pa de la sangs rgyas kyi ‘du shes pa skyed la / In this regard, because ascetic meditation (sdug btsir gyis bsgom) is also unbeneficial, having rested by abandoning all other dharma activities, having divided day and night into four periods, toward such a designated root lama who possesses loving-kindness and gives assistance to one through advice and blessings, one will generate recognition of a buddha. bla ma’i rnal ‘byor dang ldan pas gsol ba drag po yang nas yang du btab pas / mos gus nam chud pa dang byin rlabs zhugs te / nyams rtogs gong nas gong du ‘phel bar ‘gyur ba yin pas / By repeatedly employing forceful supplication in connection with lama yoga, one is infused with blessings and engaged in (nam chud pa) devotion, because there is a greater and greater increase in experiential realization. rang {598/152} stan bde ba la spyod lam bde bar bsdad la / sngon la byams pa dang snying rje byang chub kyi sems brtan par bsgoms la / de nas rang tha mal du yod pa’i spyi bo’i steng du nyi zla padma’i gdan la gdams pa dang byin rlabs kyis rang la phan thogs pa’i rtsa ba’i bla ma bka’ drin can gang yin pa de shin tu gsal bar bsgom la / gdung sems dung ba gcig bskyed de / 458 One should sit on a comfortable seat, resting comfortably. As before, steadfastly meditate with loving-kindness, compassion and the spirit of enlightenment. Then, very clearly visualize that there is that root lama who possesses great kindness and provides benefit to oneself through advice and blessings [sitting on] a seat of a sun, moon and lotus on top of the crown of the head of one’s ordinary being. Mentally anguished, generate a singular yearning. de nas bla ma’i thugs ka nas ‘od zer dpag tu med pa phyogs bcur ‘phros pas / phyogs bcu dus gsum rnams na bzhugs pa’i rtsa ba dang brgyud pa’i bla ma rnams dang yi dam dkyil ‘khor gyi lha tshogs mkha’ ‘gro ma dang bcas pa rnams dang / sangs rgyas dang byang chub sems dpa’ thams cad ‘od kyi rnam par byon nas bla ma dang gnyis su med par thim pas / ‘od dang gzi brjid dang bcas te mngon sum bzhin bkra lam me bzhugs par bsam / Then, unfathomable light rays from the heart center of the lama having radiated in ten directions. The root and lineage teachers, yidam, assembly of deities of the maṇḍala together with the ḍākinīs, buddhas, and bodhisattvas abiding in the ten directions and three times, all having descended (rnam par byon) as light, dissolve non-dualistically with the lama. The light has such resplendence (gzi brjid), contemplate the vividly clear and brilliant901 form as if it is directly perceived. chos skyong ba’i srung ma thams cad bar snang dang sa gzhi thams cad khengs te bar chad thams cad sel bar bsams la / mos gus drag po dang bcas te yid kyis phyag ‘tshal zhing / re sa gzhan na med snyam du zhe mna’ bskyal / lus dang longs spyod thams cad lings kyis mchod par phul la gsol ba gdab ste / One contemplates the entire guardianship of dharma protectors filling the unobstructed space and entire ground, eliminating all obstacles; one’s longing and respect possesses 901 “bkra lam me,” myong tshig terminology. 459 forcefulness, paying homage with one’s mind (yid), make a promise with the thought “there are no other places of hope.” Having made an offering by giving all of one’s body and resources, one will make entreaties/supplications. bla ma rin po che sems can thams cad kyi don du bdag la byin gyis brlab par mdzad du gsol / nyams myong dang rtogs pa khyad par du phags pa bdag gi rgyud la skye bar mdzad du gsol / bdag gi sdig sgrib dang sdug bsngal dang bar chad thams cad zhi bar mdzad du gsol / zhes yang dang yang du ‘bod do / / With effort, one should say again and again, “Precious lama, I request blessings for the aims of all sentient beings. I request the production of distinctively noble experiential realization and understanding in my mental continuum. I request the pacification of all of my degradations and obscurations, sufferings and obstacles.” gdung sems gting nas skyes na tshig tu ma bton yang ‘gal ba med do / / When the yearning is generated from the depths of the mind, there is no contradiction/breach even if one does not verbally/orally recite the words. bla ma’i thugs nyid nam mkha’ lta bu’i klong nas byin rlabs nam mkha’ lta bu de / rang gi sems nyid nam mkha’ lta bu la ‘jug pa la the tshom ga la srid snyam du gsha’ mar yid ches par bya zhing / {599/153} gsol ba rus pa’i gting nas gdab par bya’o / / de ltar byas na byin rlabs mi ‘jug mi srid pa yin no / / The blessings from the space-like expanse that is the very heart of the lama are like space. How could there be (ga la srid)902 doubt one’s very own mind does not infuse that kind of space? One should really, truly trust (gsha’ mar yid ches pa) in thinking [in the way discussed 902 The text reads “ga la srid” very distinctively; however it could be a mistake for “gal srid.” The translation would then read, “If (gal srid) there is doubt one’s very own mind does not infuse that kind of space, one should really, truly trust (gsha’ mar yid ches pa) in thinking [in the way discussed above].” 460 above]. The requests should be cultivated from the depths of one’s bones. When done in that way, it is impossible that the blessings are not infused. de ltar nyin mtshan thun bzhir longs par903 gsol ba btab la / thun ‘jog khar bla ma ‘od du zhu nas rang gi spyi bo nas mar thim pas rang sems dang dbyer med du ‘dres par bsam la rig pa khyab bdal chen po’i ngang904 la lhug ge bzhag go / / In that way, having made one’s requests at the conclusion of the four periods of day and night, right before (khar) the period of resting (thun ‘jog), because the lama has melted (zhu) in light, dissolving downward from one’s own crown, the contemplation mixing indivisibly with one’s own mind, one rests loosely905 in a state of great pervasive display of enlightened knowing.906 rjes spyod lam rnam bzhi’i dus su dud tsam dran par bya / mos gus dud pa re bya’o / / de ka ltar yang nas yang du bskyangs pas mos gus chud pa dang byin rlabs zhugs te nyams myong dang rogs pa ‘char bar ‘gyur ba yin no / / [In one’s] subsequent behaviour, one should remember only smoke (dud pa) in the four times. With longing and respect, one should hope for smoke (dud pa re bya). By nurturing again and again exactly like that, one is infused with blessings and engaged in (chud pa) longing and respect; experience and assistance will become apparent. gsum pa rkyen drag po la thog ‘gel byas la bogs907 dbyung ba ni / spyir yid yul na go ba yod pa tsam gyis mi chog ste / dgag sgrub kyi gnas la yang nas yang du bsre zhing rtsa la phyogs 903 Reading “longs par” for “long par.” 904 Reading “ngang” for “dang.” 905 “lhug ge,” a myong tshig similar to glod de. 906 See parallel statement at 142. 907 Reading “bogs” for “phyogs,” as per the earlier occurrence of the sentence in the outline. 461 med du spyad908 dgos / de ltar ma sbyangs na rkyen drag po dang ‘phrad tsam na / dgra byung dus skyel mas por ba ltar blo tha mal du lus pas / ‘gal rkyen byung dus nyid du thog ‘gel byas la sems dang chos su bsre dgos so / / [8.1.3.1] Third, as for the extraction of profit from having finished the root in forceful conditions. Generally, a mind merely understanding that there is an object is insufficient; mixing [one’s mind] again and again in the place of negation and affirmation (dgag sgrub), one should have impartial conduct at the root. When untrained in that way, if one merely encounters forceful conditions, at the time that enemies arise, because the mind (blo) is ordinarily left out (tha mal du lus pas) like that discarded (por ba) by an escort (skyel ma), at the very time that adverse conditions arise, it is necessary to mix the mind that has taken them [i.e., adverse conditions] on (thog ‘gel byas la sems) with dharma. ‘dres pa tsam gyis kyang mi chog ste / rtsal phyogs med du ma sbyangs na / zag med kyi yon tan phyogs med du mi ‘char bas / ‘gal rkyen sna tshogs thog ‘gel byas shing phyogs med du rtsal sbyang / rtsal sbyong ba la khrig kham bshigs na tshul ‘chos kyis ‘ching bas gad byung gi snang ba thad kar gcod cing spyod pa ci thod thod du spyad dgos pas909 / ‘di ltar bsam par bya / Merely mixing [the mind and dharma] is also insufficient. When one’s abilities are not trained without bias, the qualities lacking outflows (mental afflictions) do not appear without bias. Taking on various adverse conditions, one trains in the lack of bias. In one’s training, when one is precisely (khrig) demolishing fragments (kham) through binding by establishing (‘chos) a method, solid appearances (gad byung gi snang ba)910 are directly cut (thad kar gcod); 908 Reading “spyad” for “sbyad.” 909 There is a possibility that puns are being used in this section of the Tibetan, with “’chos” (establishing, instituting), “gcod” and “spyod” all being employed in one line of text. 910 Following Das (212), who includes “unalloyed” and “rock” as two possible translations for “gad,” I am 462 it is necessary to practice whatever conduct is the very highest (ci thod thod). One should think like this. bdag sangs rgyas911 ma ‘dod pa ‘di ‘khor ba thog ma med pa nas snang ba la bden par zhen nas / blang dor ‘ga’ zhig912 byas te ro ma snyoms bas len ‘dug / sems nyid gnas lugs la skye ‘chi dang / gtsang btsog913 dang / dgra gnyen la sogs pa gang yang grub pa mi ‘dug pa la {600/154} ngas grub grub por bzung nas / bskyur ma nus / bsre ma nus pas len ‘dug914 / I, having clung to the truth in appearances from beginningless (thog ma med pa) saṃsāra with this disinterest (ma ‘dod pa) in buddhahood, have accepted and rejected several times; because of not equalizing tastes, they are taken up (len ‘dug). Birth and death, clean and dirty, friend and enemy, and so forth, anything such as these are non-existent in actuality; one’s mind itself has grasped them as established things, they are established by me (ngas grub grub por bzung); unable to abandon [such things], because one is not capable of mixing [the values of these], they are taken up. da khyed rang ji ltar song bar song snyam du bsam zhing / gnyis su ‘dzin pa’i rtog pa rgyangs kyis bskyur te / phaṭ phaṭ byas la / gang la yang nyam nga zhing bag tsha ba de dang bsres la snyems dang mbral gyi bar du yang dang yang du rtsal spyad do / / interpreting gad byung gi snang ba as “solid (or possibly “concrete”) appearances.” 911 This looks like “sangs rgyar” in the text, but I think it must be “sangs rgyas.” 912 Reading “’ga’ zhig” for “bga’ zhig.” 913 Reading “btsog” for “rtsog.” 914 There is an unrecognizable mark in the blockprint below the “’dug.” 463 Now, thinking about going just as you have gone, giving up an extended (rkyangs915) understanding of dualistic grasping, doing “phaṭ, phaṭ,” mixing intimidation and anxiety wherever, train repeatedly until separated (mbral916) from pride. de yang dang po rig pa la dar btags la lta ba’i rbad khams bskyed la / dgra sngang ba dang / bu gnyen dang / zas skom zhim mi zhim / mdze can dang / nad rims dang / ro bag dang / rnam snang lta bu skyug bro ba dang / nyam nga ba dang / skyo jigs thams cad la rtsis gdab med par mi phod brdzi / ‘khri ba bcad / skyon ngos bzung / mtshangs yul nas bton la / blos rtsis gdab med par bsres la glod nas bzhag go / ngu ba dang / rgod pa dang / ‘o dod ‘bod pa la sogs pa smyon pa’i spyod pa byas la / khrig kha bskyur te / mi khyu nas phud la bzhag go / / Furthermore, first, the signs spreading in one’s enlightened knowledge, producing the total expanse of the view: the hostility of enemies, the relation of sons, delicious and nondelicious food and drink, the smell and taste of vomit like the various appearances of having leprosy, the stages of illness, the contamination of corpses, all intimidations, miseries and fears, not being noticed (rtsis gdab), [they] are unable to bear down one one (mi phod brdzi). Severing obligations, identifying faults, exposing (bton) flawed objects, rest loosely having mixed [one’s mind] without mental evaluation (blos rtsis gdab med pa). Abandoning face and propriety (khrig kha bskyur), and acting with crazy behaviour such as weeping, agitation, wailing, rest among a select portion of people. de ltar byas shing ‘dod pa’i blo gang yang phugs su mi gzhug par / rkyag gtad med par g.yas med du bzhag go / de ltar yang dang yang du rtsal sbyangs pas / ‘khrul pa btsan thabs su ‘jig / zhen pa rang logs su ‘gro / mos gus shugs ‘byung du skye / mtshan ma rang grol du ‘gro’o / / 915 I am interpreting this as a variation of the verb “rkyongs.” 916 I am reading “mbral” as an archaic spelling of “bral.” 464 Acting like that, the mind of desire is not ultimately engaged in anything; rest with a reference point of dirtiness (rkyag), without a right side. In that way, by training repeatedly, one demolishes confusion through force (btsan thabs su ‘jig), clinging becomes self-reversed, the occurrence of energetic longing and respect is generated, and the signs (mtshan ma) become selfliberated. des ‘bras bu sku gsum thob bam zhe na / chos thams cad stong pa nyid du rtogs shing mngon du gyur pa ni chos kyi sku’o / / de’i ngang nas smon lam gyi stobs kyis ‘gro don ci yang ‘byung ba ni sprul pa’i sku’o / / ‘gro don phyogs bzhin du rtogs pa med pa / rtog pa med bzhin du ’gro don ‘byung / de gnyis su med par longs spyod pa ni / longs spyod rdzogs pa’i sku’o / / sku gsum po de dbyer med / ngo bo bsam brjod las ‘das pa gcig tu rtogs pa ni ngo bo nyid chos kyi sku’o / / If one asks, is the effect through that the attainment of the three bodies? One who has understood and realized the emptiness of all things is the dharmakāya. From that state (realizing the emptiness of all things), that which occurs for the aims of beings through the power of aspiration is the nirmāṇakāya. That which occurs without biased understanding as to the aims of beings, that which occurs for the aims of beings without conceptuality, it is the non-dual resource, the saṃbhogakāya. The unique understanding of the three bodies as inseparable, an essence that transcends thought and expression is the svabhavikadharmakāya (ngo bo nyid chos kyi sku). thun mong ma {601/155} ma yin pa’i le lag brgyad rdzogs917 so / / The Eight Uncommon Chapters are completed. 917 Reading “rdzogs” for “rjogs.” 465 Appendix Six: Khyad par gyi le lag brgyad pa918 {601/155} Khyad par gyi le lag brgyad pa bzhugs / The Distinctive Eightfold Supplementary Section [of Practical Instruction] rgyal ba’i yum la phyag ‘tshal lo / / A ma jo mo’i gdams pa shes rab kyi pha rol tu phyin pa bdud kyi gcod yul khyad par gyi le lag ‘di la brgyad de / ‘jug pa skyabs ‘gro sems bskyed dang / byin rlabs lus sems bral ba dang / sgom dran pa med cing yid la byar med pa dang / nyams len phung po gzan la bskyur ba dang / lta ba bdud kyi spyod yul du ma song ba dang / lus dang sems kyi gnas skabs kyi bar chad zhi bar bya ba’i gdams ngag dang / gcod kyi dam tshig bstan pa dang / nyams su blangs pa’i ‘bras bu bstan pa’o / / I pay homage to the Mother of the Victors. In this distinctive supplementary section, the Transcendent Wisdom teaching of the Mother and Lady, the Severance Realm of Negative Forces, this distinctively excellent supplementary section, there are eight [parts]. [1] The entrance (‘jug pa): going for refuge, the conception of the spirit [of enlightenment].919 [2] The blessings: the separation of the body and mind. [3] The meditative cultivation, without mindfulness and without mental activity. [4] The practice: the giving up of the mental and physical being920 as food. [5] The view: not straying into the activity sphere of the Negative Forces. [6] The practical instruction: the pacification of temporary hindrances of body and mind. [7] The teaching of the Chöd commitments. [8] The teaching on the fruits of gaining experience. dang po ‘jug pa skyabs ‘gro sems bskyed la don gsum ste/ gang la ‘jug pa dang / gang du ‘jug pa dang / ji ltar ‘jug pa’o / / gang la ‘jug na yang dag pa’i lam phyin ci ma log pa la ‘jug 918 In Gdams ngag mdzod, Vol. 14 (1979): 155-64, Vol. 9 (1971): 601-10. The latter edition has the slightly different title of Khyad par gyi le lag brgyud [sic] pa. 919 sems skyed; bodhicitta-utpāda. 920 phung po; skandha. 466 pa’o / / gang921 ‘jug na theg pa chen po’i rigs can gyi gang zag rnams ‘jug pa’o / / ji ltar ‘jug na stong pa nyid dang snying rje922 dbyer mi phyed pa’i ngang nas tshogs gnyis tshad med pa sogs la ‘jug pa’o / / [1a] First, there are three meanings to the entrance, going for refuge and conception of the spirit [of enlightenment]. [1.1] What one enters. [1.2] Who enters. [1.3] How one enters. [1.1.1] As to what one enters, one enters into the unmistaken, authentic path. [1.2.1] As for who enters, the persons who possess the Mahāyāna lineage (gene) enters. [1.3.1] As for how one enters, one enters from the state of emptiness and compassion inseparable, with immeasurable amounts of the two accumulations [i.e. merit and wisdom], and so forth. de la gnyis te / chos sgo ‘byed pa’i skyabs ‘gro sems bskyed dang / rgyun tu bsgom pa’i skyabs ‘gro sems bskyed gnyis las / dang po ni / tshogs dang / gtor ma dang / mchod pa la sogs pa bya / skyabs ‘gro yan lag brgyad pa byed pa’o / / [1.3.1a] In that, there are two [kinds]: [1.1.3.1] the Dharma-door-opening refuge taking and spiritual conception, and [1.1.3.2] the ongoing meditational refuge taking and spiritual conceiving. [1.1.3.1.1] As for the first [kind], one should make host offerings, torma offerings, and [general] offerings, and so forth, and [then] perform the eight-limbs of going for refuge. gnyis pa rgyun du bsgom pa’i skyabs ‘gro sems bkyed ni / bdag la gnod par byed pa’i gdon ‘dis gtsor byas pa’i sems can thams cad snying re rje bas rdzogs pa’i sangs rgyas thob par bya / de’i ched du bdag gis skyabs ‘gro la sogs pa’i dge sbyor bya snyam du sems bskyed / de ltar yang / theg pa ‘di la nges par {602/156} ‘byung ‘dod na / / ‘gro ba kun la sems snyoms pha ma’i ‘du shes bskyed / zhes so / / 921 Reading “gang” for “gad.” 922 Reading “snying rje” for “snyid rje.” 467 [1.1.3.2.1] As for the second [kind], the ongoing meditational refuge taking and spiritual conceiving, one should conceive the mind [of enlightenment] by thinking “I should perform virtuous activities such as taking refuge for the sake of the goal of attaining perfect buddhahood through feeling compassion for each of all sentient beings, taking this devil who harms me as chief among them.” Further, just like that, if you wish for definite transcendence in this vehicle, you must conceive the spirit of impartiality toward all beings as if they are your parents. de nas rang gi mdun du rin po che las grub pa’i khri yangs shing rgya che ba gcig bsgom / de’i steng du sna tshogs padma’i gdan zhig bsgom / de’i steng du zla ba’i dkyil ‘khor zhig bsgom / Then, visualize (bsgom) a vast and spacious (khri yangs shing rgya che ba) throne made from made from precious jewels (rin po che) in front of yourself. Visualize a lotus-flower cushion of various lotuses on top of this. Visualize a moon maṇḍala on top of this. de’i steng du dbus su yum chen mo shes rab kyi pha rol tu phyin ma sku mdog gser btso ma’i mdog lta bu / zhal gcig phyag bzhi ma / zhabs skyil mo krung du bzhugs pa / phyag g.yas kyi dang po na gser gyi rdo rje rtse lnga pa bsnams pa / gyon gyi dang po ni mnyam bzhag gi phyag rgya mdzad pa / ‘og ma gnyis shes rab kyi pha rol tu phyin pa’i pu sti bsnams pa / sku la rin po che’i rgyan rnam pa sna tshogs pas brgyan pa zhig bzhugs par bsgom / On top of that, in the middle, is the Great Mother, Prajñāpāramitā, her body the color of pure gold dust, with one face and four arms, sitting with crossed legs. Her first right hand holds a golden vajra with five points. Her first left hand makes the gesture of equipoise. She holds a bound volume (pu sti923) of the Prajñāpāramitā in her lower two [hands]. Visualize her sitting, her body adorned by various precious jeweled ornaments. 923 For the Sanskrit pustikaḥ, Tibetan glegs bam. 468 de’i rtsar bcom ldan ‘das rgyal ba shaakya thub pa / de’i rtsar A ma jo mo lab kyi sgron ma bsgom / sku lus chung la sku sha dkar ba / sku gzi brjid can / zhal ‘dzum bag dang bcas pa gcig bzhugs par bsgom / de’i rtsar sras rgyal ba don grub dang / ‘gro mgon thod smyon bsam ‘grub gnyis rten rnal ‘byor pa’i cha lugs su bzhugs pa / dbu skra li ba / zhal ras smug pa / sku gzi brdzid dang bcas pa / zhal ‘dzum bag dang bcas nas bzhugs par bsgom / gzhan yang rang gi rtsa ba dang brgyud par bcas pa’i bla ma rnams kyang bzhugs par bsgom / bla ma de rnams kyi g.yas na dpa’ bo924 / g.yon na ‘phags pa nyan thos kyi dge ‘dun / mdun na mkha’ ‘gro ma’i tshogs dpag tu med pa bzhugs par bsgoms la / Near her (de’i rtsar) is the Victorious Lord Śākyamuni. Near him, visualize the Queen Mother Labki Drönma (Lab kyi sgron ma); her body is small and its complexion is pale, shining with brilliant energy (gzi brjid can); smiling, she is sitting alone. Near her are her sons, Gyalwa Döndrüp (Rgyal ba don grub) and Savior of Beings Thönyön Samdrüp (‘gro mgon925 Thod smyon bsam ‘grub), sitting on two seats dressed (cha lugs) as yogins. Visualize them sitting with well-arranged hair (dbu skra li ba), bronzed countenances, their bodies shining with brilliance, smiling. Furthermore, also visualize seated [columns of] your own root and lineage lamas. On the right side of these lamas are the heroes.926 On the left side is the virtuous community of noble disciples.927 In front, visualize measureless host of ḍākiṇīs. skyabs su ‘gro ba bya ste / bdag dang nam mkha’i mtha’ dang mnyam pa’i sems can thams cad dus ‘di nas bzung ste ji srid sangs ma {603/157} rgyas kyi bar du / yum chen mo shes rab kyi pha rol tu phyin ma la phyag ‘tshal zhing skyabs su mchi’o / / bcom ldan ‘das rgyal ba 924 Reading “dpa’ bo” for “dpa’ po.” 925 Lit. “protector of migrators.” 926 Sanskrit: vīra, counterpart to the mkha’ ‘gro ma (Skt. ḍākiṇī). 927 The saṅgha of ārya śrāvaka. 469 shaakya thub pa la phyag ‘tshal zhing skyabs su mchi’o / / ma cig jo mo lab kyi sgron ma la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / sras rgyal ba don grub la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / ‘gro mgon thod smyon bsam ‘grub la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / phyogs bcu’i sangs rgyas la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / chos la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / dge’dun la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / bla ma rin po che la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / yi dam gyi lha tshogs rnams la [[[phyag ‘tshal]] zhing skyabs su mchi’o] / / dpa’ po dang dpa’ mo rnams la phyag ‘tshal zhing skyabs su mchi’o / / zhes gus pa dang bcas pas lan gsum bya’o / / de ltar yang lung las / sangs rgyas chos dang ‘phags pa’i dge ‘dun skyabs song ste / zhes pas so / / One should go for refuge, [reciting thus]: “I and all the sentient beings equivalent to the limits of space, from this time on, for as long as we have not become enlightened (sangs ma rgyas), pay homage and go for refuge to the Great Mother Prajñāpāramitā. I pay homage and go for refuge to the Lord and Victor Śākyamuni. I pay homage and go for refuge to the Queen Machig Labkyi Drönma. I pay homage and go for refuge to the Victorious Son Döndrüp. I pay homage and go for refuge to Savior of Beings, Thönyön Samdrüp. I pay homage and go for refuge to the buddhas of the ten directions. I pay homage and go for refuge to the Dharma. I pay homage and go for refuge to the virtuous community (saṅgha). I pay homage and go for refuge to the precious lama. I pay homage and go for refuge to the assembly of personal deities (yi dam gyi lha tshogs rnams). I pay homage and go for refuge to the heroes and heroines.” One should say this respectfully three times. In this way, it is also taught in the authoritative transmission [from the Buddha] (lung; āgama), “Having gone for refuge to the Buddha, Dharma and Noble Saṅgha.”

de nas rang gi lus ‘di kha zas ro brgya dang ldan pa / dkar pa / snum pa / lci ba / ‘bol ba / blos ‘khyud tshad tsam du bsgom la / lag pa g.yas na shes rab kyi ral gri yod par bsam la / yan lag gi dang po mgo yin pas rke nas rbad kyis bcad nas / bla ma dkon mchog rnams la mchod par phul bas / shin tu dgyes nas gsol bar bsam / de bzhin du brang dbrog pa’i gnad928 du don snying lnga la sogs pa bcug nas phul bas dgyes shing gsol bar bsam / Then, as for one’s body, it is food with one thousand tastes: mild (dkar pa; literally “white”), oily, heavy, soft. Visualize to the degree (tshad tsam) one’s mind can hold. Think that there is a sword of wisdom in the right hand; the first part that is the head, having cut right through (rbad kyis bcad nas) from the neck (rke nas), by making an offering to the lama and the [Three] Jewels, think “may this give you great pleasure” (shin tu dgyes nas gsol bar bsam). Likewise, having broken into (drog pa)929 the vital [region of] the chest, having entered into the five vital organs (i.e., the heart, lungs, liver, spleen, and kidneys), and so forth, think “may you be pleased by this offering.”

yang ro smad rkang pa dang bcas pa phul bas shin tu dgyes par bsam / de’i rjes la skyabs ‘gro’i bla ma dang dkon mchog la sogs pa’ang yid la mi bya / rang gi lus po’ang yid930 la mi byed / ‘das pa’i rjes mi bcad / ma ‘ongs pa’i son mi bsu bar / da ltar gyi shes pa gang la’ang mi ‘dzin par931 rang lugs su bcas bcos mi byed par ‘bol le shigs se bzhag go / / As well, by offering the lower body together with the marrow,932 think of great pleasure. 928 Reading “gnad” for “nad,” as per recommendation by Robert Thurman.

929 Reading “dbrog pa” as archaic for “‘phrog pa,” “to steal, to plunder.” 930 Reading “yid” for “yad.” 931 Reading “’dzin pa” for “’jin pa.” 932 Possibly a reference to marrow as one of the seven bodily constituents.

Following that, don’t think of the lama and Three Jewels of going for refuge. As well, do not think of your physical body (lus po). Do not hanker after the remains of the past, do not anticipate the future, do not hold onto the present either—do not fabricate anything as your condition, just remain very relaxed (‘bol le shigs se bzhag).933 de la shes pa gnas bdo’i dus na’ang sems bskyed sngar bzhin bya / bla ma dkon mchog mdun du bsgoms la skyabs {604/158} ‘gro lan gcig bya / lus mchod par phul / sems gnas lugs kyi steng du bzhag go /

Further, even at such a time of your consciousness (shes pa) being destroyed (gnas mdo), you should generate the mind as before. You should take refuge once again, thinking of the lama and the Three Jewels before you. Make an offering of your body and leave your mind resting in its natural condition. de lta bu lan gsum la thun gcig byas pa’i / 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.