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| {{Translation Metadata
| | #REDIRECT[[Draft:Aryadeva's Grand Poem on Severance]][[Category:Redirects]] |
| |translator=Harding, S.
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| |titletrans=Esoteric Instructions on the Perfection of Wisdom
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| |publisher=Tsadra Foundation
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| |pubdate=2012
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| |hastibtext=འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མན་ངག་
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| |haswylietext='phags pa shes rab kyi pha rol tu phyin pa'i man ngag
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| |hasvolumenumber=Volume 14
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| }}
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| {{Draft Translation}}
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| Esoteric Instructions on the Perfection of Wisdom
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| by Āryadeva the Brahmin
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| (draft translation by Sarah Harding ©2011)
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| The Sanskrit title is Āryaprajñāpāramitā Upadeśa.
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| The Tibetan is 'Phags pa shes rab kyi pha rol tu phyin pa'i man ngag<ref>Also called Grand Poem (Tshigs bcad chen mo) and Fifty Verse Poem (Tshigs su bcad pa lnga bcu pa), DNZ, Shechen Printing, vol. 14, ff. 1b1-4a3 (pp. 1-7). Other sources are in the Narthang Tengyur, mdo, nyo, ff. 396b-399a; Golden Tengyur, nyo, ff. 517a-520a, and Kamnyön, History of Pacification and Severance, ff. 1-5. </ref>
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|
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| Homage to all buddhas and bodhisattvas.
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| The sun and moon of your realization conquers ignorance and misconceptions
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| and the moisture of your compassion matures living beings.
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| Lion of Speech who perfectly completes the two purposes,
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| I bow to you in sincere devotion with body, speech, and mind.
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| The essence of the subject matter is the meaning of
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| nondual perfection of wisdom without root,
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| freed from referential extremes of nihilism and eternalism.
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| I will explain as best I can in order to benefit beings.
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| Rest the three bases to be prepared directly on the word.
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| Recognize uncontrived, unspoiled awareness:
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| mind that is the root of both samsara and nirvana,
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| yet is not established by any causes or conditions;
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| unborn single cut, intrinsic emptiness.
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| Such realization is like cutting the root of the tree trunk;
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| the branches of discursive thoughts will never grow again.
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| Give as vast offerings to the guru and Jewels
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| actual and emanated appearances in your mind.
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| After doing prostrations and offerings,
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| take refuge and arouse the mind with devotion.
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| Guard the precepts you have taken like your eyes. {3}
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| Do not abandon the bodhisattva precepts
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| even at the cost of your life.
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| Strive to uphold the training.<ref>This entire verse is not found in the Narthang or Golden Tengyur editions.</ref>
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| Abandon the ten nonvirtues, such as killing,
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| and encourage others to so as well.
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| Express approval of what is consistent
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| with abandoning killing and those others.
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| Merely abandoning the ten nonvirtues,
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| the supreme path will not be discovered.
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| Practice the six perfections oneself
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| and encourage others to do so as well.
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| Express approval of what is
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| consistent with all six perfections.
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| Turn away from the arising of arrogance
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| resulting from the conduct of virtuous action
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| such as the six perfections.
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| If you do not realize that ultimate
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| nondual perfection is free of extremes
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| such as virtue-sin, accept-reject and hope-fear,
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| even if you practice conditioned virtue,
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| you will not become liberated in this very life.
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| Therefore do not reference even an atom
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| in all phenomena, positive or negative,
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| conditioned or unconditioned.
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| Nonetheless, wisdom that is not founded
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| on method will not become manifest.{4}
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| It is similar to the harvest of crops
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| that will not grow without cultivation.
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| If you do not resolutely engage
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| in the meaning of the perfection of wisdom,
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| even if you engage in generosity, ethical discipline, patience,
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| diligence, and meditative stability,
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| it is like a blind person without a cane.
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| How could you possibly find your way?
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|
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| The meaning of the perfection of wisdom—
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| do not seek elsewhere; you have it yourself.
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| That is the meaning of inherent great lucid clarity,
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| not established as an entity or with characteristics.
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| Meditate on recollecting the Buddha,
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| naturally clear of thoughts and memories,
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| free of all mental engagement. <ref>An interlinear note here says "this is not in order." See the commentary for more on this.</ref>
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| Outer-inner, gods-demons, samsara-nirvana,
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| appearance-emptiness, and so forth;
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| free of dualistic appearances,
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| Buddha's intent is unmistaken and uncontrived,
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| similar, for example, to the expanse of space.
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| The most sublime method
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| is to blend space and awareness.
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| At the times of mixing space and awareness,
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| things and characteristics, rejecting and accepting:
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| fixation on referents, are naturally cleared up.
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| Abide in the ultimate nature of phenomena
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| without subject-object dualistic fixation.
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| With body and mind thus uncontrived,
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| wherever empty sky pervades
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| empty direct awareness also pervades.
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| Rest in the extent of great pervasive expanse.
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| At that time there is an experience
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| of awareness free of basis or root.
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| Awareness does not dwell anywhere
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| in the five senses and their objects.
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| Meditate without dualism in places
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| of rock houses, cemeteries,
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| haunted places, towns and big cities,
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| caves, and secluded caverns.
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| The meaning of the unborn taught by the guru;
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| practice it during the four daily activities.
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| Putting it into practice this way,
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| the blessings of the perfection of wisdom
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| and the realization that all phenomena are empty
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| will prevent obstacles from arising.
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| How would it be possible for emptiness
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| to take advantage of emptiness?
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| When the empty nature of phenomena is realized, {5}
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| the sign or characteristic is that externally
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| all objects of the five sense gates—
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| form, sound, smell, taste and touch—
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| are fully illuminated as emptiness.
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| Inwardly, the coarse afflictive emotions
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| and the subtle dualistic fixation, although they arise,
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| are self-liberated in nonduality, beyond concern.
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| With that realization, abiding and arising are liberated
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| in the nature of phenomena,
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| like reaching the island of gold.
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| When a person's root life force is severed,
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| there is no need to purposefully sever
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| the eyes and other five sense gates.
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| Similarly, when the mind itself is severed at the root,
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| all phenomena are realized to be empty.
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| Since it severs the root of mind itself,
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| and severs the five toxic emotions,
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| extremes of view, meditational formations,
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| conduct anxiety, and hopes and fears;
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| since it severs all inflation,
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| it is called "severance" by semantic explanation.
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| Attachment to real [things] with passion and aggression
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| is the tangible devil, so how should one sever that?
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| Superior, average, or inferior experiencers<ref>'''nyams can''', but in all other editions it is '''nyams tshad''' (degree of experience)</ref>
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| rest in the state of no-thought,
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| meditate with attention on that,
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| or ascertain it through examination and analysis.
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| For instance like a thick forest,
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| a strong person,
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| and a sharp axe.
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| The apparitions of gods and demons that cause inflation
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| are called the intangible devil.
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| Set pestilence upon pestilence, directly in the flesh.
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| Stick the hot needle precisely there.
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| Go for refuge in the Three Jewels.
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| Put the constellations under thumb.
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| Reject closeness and distance towards gods and demons.
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| Focus on the extreme great pestilence.
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| In Severance, the evidence of having severed is freedom from fear.
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| Evidence of termination is that apparitions subside by themselves.
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| Evidence of turning away is fleeing in fear and terror.
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| Don't turn away; be like a doorframe.
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| Don't flee, even in fear and terror.
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| Suppress [them] like a spike,
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| Bend them down, and apply effort.
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| That is the supreme esoteric instruction.
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| Worldly gods and demons cannot bear
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| one's meditation on nondual perfections {6}
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| and cause various kinds of apparitions:
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| manifesting, overwhelming, dreamt, and so on.
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| Those with superior meditative experience
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| rest in the nondual meaning of it all.
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| The average practitioners focus on that and meditate.
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| The inferior offer their body aggregate as food.
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| Afterwards, an experience of direct awareness
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| free of any mental support will arise.
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| Having gone to a haunted place, if gods and demons
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| manifest overwhelming presence, separate awareness from matter.
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| This body is matter, like stone;
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| no harm can come to it.
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| Mind is not an actual thing, it is like the sky.
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| Who harms it and who is harmed?
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| Thinking that, rest without despair or worry
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| in the nature of phenomena.
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| Even if you think that the gods and demons
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| have snatched your material body and left,
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| without moving from your previous place,
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| do not despair over anything at all.
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| Whatever discursive thoughts arise are devils.
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| They come from one's own mind.
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| In mind, not even an atom is established
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| of a place from which to arise, to abide, or to go.
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| Buddhahood does not come after being liberated.
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| It is impossible to wander in samsara due to delusion.
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| Virtue, sin, and all karmic action are totally pure,
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| pure since forever, liberated since forever, awakened since forever.
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| One deviates by not avoiding sin.
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| Attachment to tenets is an obscuration.
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| Nondual self-liberation is the abiding nature.
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| Take refuge from within the nature of phenomena.
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| Arouse the aspiration and supplicate.
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| If obstacles arise for you,
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| go to a haunted place and meditate on the nondual.
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| In order to help other sentient beings,
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| with compassion as your preliminary,
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| know the emptiness of everything:
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| oneself, the patient, the evil spirit, and the disease.
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| Pat [the diseased area] and meditate in emptiness.
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| Face the prone [patient] toward you. <ref>This line is absent from the tengyur editions. </ref>
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| If thereby [the disease] is not yet pacified,
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| go for refuge and arouse the mind in a haunted place.
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| Pass over [the patient] three times and meditate beyond extremes.
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| With a mandala, bless the sticks and stones
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| and confer them.
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| Hold the gods above to their oaths, {7}
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| subdue with splendor the nāgas below.
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| Tasks assigned to nāgas will all be accomplished.
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| Gods, from their abodes, will be your allies.
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| Nāgas without exception are bound into service.
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| Gurus, yidams, ḍākinīs, and dharma protectors
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| will watch over you as their child.
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| Having severed the tangible devils,
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| appearance will not rise up as your enemy.
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| Having severed the intangible devils,
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| male and female yakṣas will be held under oath.<ref>The tengyur editions have an additional line after this one: nyon mongs dgra las rgyal bar 'byur (One will be victorious over the enemy afflictive emotions).</ref>
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| That and other such benefits
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| that are immeasurable will occur.
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| The source text Esoteric Instructions on Profound Perfection of Wisdom called The Grand Poem by Āryadeva the Brahmin is finished.
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| The Indian Paṇḍita Dampa Rinpoche translated this himself.<ref>In the tengyurs the colophon reads: paṇḍita chen po mi pham mgon pos sgra rang 'byur du mdzad pa'o ("The great paṇḍita Mipam Gönpo translated this himself"). Mipam Gönpo is a name for Pa Dampa Sangye.</ref> Zhama Lotsā received it and edited it.
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| == Footnotes ==
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| </references>
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| == Bibliography ==
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| [[Category:Harding, S.]]
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| [[Category:Bram ze Ārya de ba]] | |