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Mipham's Sherab Raltri
(Sword of Prajna of the Completely True Meaning)
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Verses only
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From: http://www.turtlehillsangha.org/khen/blz0.html
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[CONTENTS]
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[CONTENTS]
L1: [0. PRAISES]
L1: [1. FIRST OVERALL PART.]
L1: [2. SECOND OVERALL PART: THE MAIN TEXT THAT TEACHES WHAT THE TITLE DENOTES.]
L2: [2.1 THE ANCILLARY PARTS OF THE COMPOSITION THAT ARE GOOD IN THE BEGINNING]
L3: [2.1.1. The expression of offering:]
L3: [2.2.2. The promise to compose the text]
L2: [2.2 HOW THE TOPIC OF COMPOSITION IS GOOD IN THE MIDDLE]
L3: [2.2.1. The subject to be analysed: the two truths]
L3: [2.2.2. The meaning of the composition that is good in the middle]
L4: [2.2.2.1. The short teaching of the two correct reasonings:]
L4: [2.2.2.2. The extensive teaching of analysis by the four correct reasonings.]
L5: [2.2.2.2.1. First, the three first correct reasonings are explained together:]
L6: [2.2.2.2.1.A. First The general teaching of appearance as interdependent origination:]
L6: [2.2.2.2.1.B. The explanation of the particularizations of the correct reasonings of 1) essence, 2) cause, and 3) effect.]
L7: [i) The correct reasonings of dependence of the fruition on the cause and productive action,]
L8: [a. The main subject:]
L8: [Second [purpose?]]
L7: [ii) Second, the correct reasoning of nature is explained in two ways by means of the relative, appearance, and by means of the absolute, emptiness.]
L8: [1) First, The explanation by relative appearance]
L9: [First, The main topic:]
L9: [Second, The classifications]
L8: [2) Second explanation by means of the absolute:]
L8: [3) Third, The summary of the essence:]
L5: [2.2.2.2.2. Second, The reasoning of suitable establishing]
L6: [2.2.2.2.2.A. First, the brief teaching:]
L6: [2.2.2.2.2.B. Second Suitable establishing of perception and inference]
L7: [i. Suitable establishing of perception]
L8: [1) the general teaching:]
L8: [2) The explanation of the particular]
L9: [First, Sense perception:]
L9: [Second, Mental perception:]
L9: [Third, yogic direct perception:]
L9: [Fourth, self-awareness:]
L8: [3) Third, the summary of the meaning:]
L7: [ii. Second Inference]
L8: [The essence]
L9: [First, the mind that infers]
L9: [Second, the signs from which inferences are made:]
L9: [Third how to make inferences]
L10: [First, classifications of how to make inferences in terms of what is to be analyzed:]
L10: [Second, how to make inferences in terms of the manner of establishing:]
L10: [Third, how to make inferences in terms of the manner of engagement:]
L8: [Second, within the divisions of apparent refutation,]
L9: [First, The actual presentation of apparent refutation]
L10: [First, Conventional pramana:]
L10: [Second [the pramana that examines the absolute]:]
L9: [Second, the summary of the meaning]
L8: [Third, as for abandoning contention]
L9: [First, the general teaching of abandoning contention]
L10: [First, abandoning contention about what is impossible:]
L10: [Second, abandoning contention about what is unestablished:]
L10: [Third, abandoning contention about what is unnecessary:]
L9: [Second [the particulars]]
L10: [First, abandoning contention in conventional analysis:]
L10: [Second, abandoning contention in absolute analysis:]
L10: [Third, the common summary:]
L5: [2.2.2.2.3. Second, the action of the kayas and wisdoms, the four reliances]
L6: [First, the general teaching:]
L6: [Second, the four reliances,]
L7: [The first [reliance] is RELYING ON THE DHARMA, NOT THE INDIVIDUAL:]
L7: [Second [reliance]:]
L7: [Third [reliance]:]
L7: [Fourth [reliance]:]
L5: [2.2.2.2.4. Third, the explanation of the eight great treasures of confidence in the fruition:]
L3: [2.2.3. Third, the teaching of the fruition of analyzing in this way:]
L2: [2.3 FINALLY, THERE ARE THE TWO SECTIONS OF THE MEANING OF ENTERING INTO THE MERIT OF THIS,]
L3: [2.3.1. First, the manner of composition:]
L3: [2.3.2. Second, the dedication of merit:]
L1: [3. THIRD, THE COMPLETELY PERFECT, ULTIMATE MEANING:]
L2: [THE COLOPHON]

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L1: [0. Praises]
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PRAISE TO MAÑJUSHRI DORJE NÖNPO, VAJRA SHARPNESS.
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\          Namo shri Vajrapadmatikshnaye 
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PRAISE TO BUDDHA SHAKYAMUNI
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\          In the wind-chariot of the two accumulations, excellently leading the four forces 5 of the army of the ten powers 6, 
.
\          You overcome the warfare of the gods of desire 7 and their host is overcome; 
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\          While with the sharp fangs and claws of the four fearlessnesses 8, you drink from the skulls of vicious feuding elephants 9, the eternalists and nihilists. 
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\          Knowing the nature and extent of dharmas 10, having removed the darkness of the two obscurations from the place of snow-mountains,11 by your generosity there are the two yogic disciplines.12 
.
\          In the center of the wheel of 112 13 spokes you, the supremely exalted lion of men, Siddartha, bestow auspicious fortune. 14 
.
\          Blazing with the deathless splendor of a thousand radiant marks, 15 
\          Liberated 16 from a lotus blossom in the middle of a lake, 
\          You are the nirmanakaya who overcomes the phenomenal world,17 
\          My beautiful crown-ornament until the heart of enlightenment. 
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REQUEST BY MIPHAM TO MAÑJUSHRI
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\          A hundred devotional petals crown the lotus anthers of teaching. 19 
\          Dharma Lord, 20 I always offer you reverent homage. 21 
\          You who are the ever-youthful lion of speech, 
\          Bestow on these beings shining intelligence, filling the sky. 
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PRAISE TO SARASVATI OR TARA
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\          In the expansive lotus-garden of speech of all the conquerors, 
\          With 100,000 melodious blooms of holy Dharma, 
\          You are a singing swan 23 that shines as bright as moonlight. 
\          May you now enjoy the vast lake of my mind 
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SUPPLICATION TO THE VIDYADHARAS OF THE THREE LINEAGES
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\          The secret streams of truth of the three collections of tantra 24 
\          By a gulp of analysis swallowed into the belly of intellect. 25 
\          Are regurgitated as excellent teaching, as with Agastya. 26 
\          I praise a hundred times the former rigdzins and rishis. 
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PRAISE TO LONGCHENPA
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\          At the council of well-written teachings, the sagely teacher, 
\          In a bowing throng of attendant-ministers 27 unbiased in learning, 
\          On his elephant vehicle, 28 which is the great perfection, 
\          Surveying all like Indra, with a thousand different eyes, 29 
\          Confidently manifesting the hundred pointed vajra 30 
\          Whose prongs are the points of teaching, debate, and composition, 
\          Wearing a crown that is set with gems of many traditions, 
\          The incomparable lord of learning who is known as Longchenpa, 
\          Is renowned as a king of the gods of a kind not seen before 
\          His fame surpasses even that of the lord of the world. 31 
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PRAISE TO MIPHAM
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\          A thousand elephants of vicious self-serving contention, 
\          Arrogant, with no gentle thoughts of any kind, 
\          You overcome and have no thought of enduring them, 
\          The lion of speakers, with far-reaching laughter of proper reason, 
\          Is the victorious one called Mipham Chokle Namgyal. 
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MIPHAM'S PRAISE TO HIS GURUS
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\          By the sharp vajra-weapon of scripture and proper reason, 
\          Opponent asuras' arrogant power 32 is overcome. 
\          Gracious one who sees the excellent path of truth, 
\          Prevail among spiritual friends like Indra among the gods. 
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L1: [1. First overall part.]
.
\          (The Title
\          The Meaning of the subject
\          The profound and vast meaning
\          How the title express this)
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L1: [2. Second overall part: the main text that teaches what the title denotes.]
L2: [2.1 The ancillary parts of the composition that are good in the beginning]
L3: [2.1.1. The expression of offering:]
.
\          The Doctrine never possesses any kind of confusion. 
\          It has completely abandoned any kind of error. 
\          It is mind without any doubt about the three meanings. 
\          Let us bow to the treasure of Manjushri's knowledge. 
.
L3: [2.2.2. The promise to compose the text]
.
\          Its vastness and profundity are hard to realize, 
\          As for the amrita of the Sugata teachings, 
\          For whomever wishes to experience it, 
\          May this light of understanding be completely granted. 
.
L2: [2.2 How the topic of composition is good in the middle]
L3: [2.2.1. The subject to be analysed: the two truths]
.
\          The Buddhas taught the Dharma 
\          In terms of 117 the two truths, 
\          The relative truth of the world 
\          As well as the absolute truth. 
.
L3: [2.2.2. The meaning of the composition that is good in the middle]
L4: [2.2.2.1. The short teaching of the two correct reasonings:]
.
\          With regard to the natures of these same two truths, 
\          If we enter into the non-erroneous mind of certainty, 
\          The good eye of the two immaculate pramanas 
\          Is the excellent view that is to be established. 
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L4: [2.2.2.2. The extensive teaching of analysis by the four correct reasonings.]
L5: [2.2.2.2.1. First, the three first correct reasonings are explained together:]
L6: [2.2.2.2.1.A. First The general teaching of appearance as interdependent origination:]
.
\          Thus, regarding these appearances 
\          The pattern of their arising is interdependence 
\          Therefore, something that is not dependent 
\          Like a lotus in the sky will not appear 
.
L6: [2.2.2.2.1.B. The explanation of the particularizations of the correct reasonings of 1) essence, 2) cause, and 3) effect.]
L7: [i) The correct reasonings of dependence of the fruition on the cause and productive action,]
L8: [a. The main subject:]
.
\          If all the assembly of causes is there, 
\          Their productive action produces the fruition. 
\          However many individual fruitions there may be, 
\          Each depends on its own cause. 
.
L8: [Second [purpose?]]
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\          Therefore in regard to these causes and fruitions 
\          Knowing the way in which they exist and do not exist, 
\          Since by that they can be made to start and stop, 199 
\          The arts and such 200 and doctrines all have this as their root. 
\          Therefore these arts and doctrines have been gathered together, 
\          As helpful advice 201 within the world and beyond the world. 
.
L7: [ii) Second, the correct reasoning of nature is explained in two ways by means of the relative, appearance, and by means of the absolute, emptiness.]
L8: [1) First, The explanation by relative appearance]
L9: [First, The main topic:]
.
\          Having arisen interdependently 
\          All dharmas, by their own natures, 
\          Each have their individually existing characteristics. 
\          Solidity, moisture, heat, and so forth 
\          These conventional natures have no falsity. 
.
L9: [Second, The classifications]
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\          Within a single dharma are also various dharmas. 
\          Conventional terms that establish and eliminate 
\          Distinguish limitless classifications of different objects. 
\          Each of these exists with 216 its own particular nature. 
\          By perception these objects are completely grasped. 
\          By means of what characteristics pertain to each of these 
\          Dharmas have their different characterizations. 
\          Joined and distinguished by conceptual mind. 
\          Knowables are to be understood. 217 from these two kinds: 
\          Real substantial things 218 and imputed characteristics 219 
\          From that come the classifications of many complexities. 
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L8: [2) Second explanation by means of the absolute:]
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\          Thus the dharmas whose essence is cause and its fruition 
\          If they are rightly apprehended and analyzed, 
\          They are not conceived as having been produced, 
\          And so they also do not arise dependently. 
\          Even though each appears according to its own essence, 
\          The essence of all of these alike is emptiness, 230 
\          Dharmadhatu possessing the three marks of liberation, 
\          They are dharmata, the absolute nature of things. 
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L8: [3) Third, The summary of the essence:]
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\          Production and dependence 
.
\          Since they are the nature of things themselves, 
\          As for the end of correct reasoning, 
\          When the nature 237 is reached, no reason is sought. 
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L5: [2.2.2.2.2. Second, The reasoning of suitable establishing]
L6: [2.2.2.2.2.A. First, the brief teaching:]
.
\          When something has been evaluated 
\          According to the nature of the two truths, 
\          Since it is established by the power of the thing itself, 
\          This is the correct reasoning of suitable establishing. 
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\          As it appears and as it exists 
\          Its own essence is directly perceived. 
\          Or depending on perceived appearances, 
\          Without deception, other things are inferred. 
.
L6: [2.2.2.2.2.B. Second Suitable establishing of perception and inference]
L7: [i. Suitable establishing of perception]
L8: [1) the general teaching:]
.
\          The classification of perception is four-fold: 
\          There are the perceptions of non-confused sense and mind, 
\          Those of self-awareness, and the perception of yoga. 
.
\          Their objects appear as individual characteristics. 
\          Therefore they are always non-conceptual. 
.
\          If there is no perception, then there are no signs 
\          Because there are no signs, there is no inference. 
\          Things arising from cause, and cessation of such things, 
.
\          All these appearances would be impossible. 
\          If it is like that, their emptiness and such, 
\          Depending on what could they be possibly known? 
\          Therefore, without depending on the conventional, 
\          The absolute as well will never be realized. 
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L8: [2) The explanation of the particular]
L9: [First, Sense perception:]
.
\          By whatever mind-events 283 have arisen from the five senses 
\          Apprehension 284 of their objects is experienced. 
\          Without this sense perception, objects would not be seen, 
\          As they are not in the case of those who are blind, and so forth. 
.
L9: [Second, Mental perception:]
.
\          Of outer and inner objects that rise from the mental sense 
\          Mental perception is the drawer of clear distinctions. 
\          Without this mental perception all the dharmas would be 
\          Without the knowledge of ordinary understanding. 
.
L9: [Third, yogic direct perception:]
.
\           Meditating well according to the instructions 
\          One apprehends experience of the ultimate as our object. 
\          If there is not this kind of yogic direct perception, 
\          We will not see the real beyond the everyday. 
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L9: [Fourth, self-awareness:]
.
\          Just as perceived experience of form cuts through distortion. 
\          If such experience exists regarding our own mind, 
\          Knowing that, we will not meet the existence of other. 
.
\          Therefore by the essence, gsal rig, luminous insight, 
\          Aware of objects 295 is of the nature of oneself, 
\          Self-apprehension, rang gsal, is without dependence. 
\          This is what is meant by terms like self-awareness. 296 
.
\          That which is experienced by the other perceptions, 
\          Being ascertained to be perception itself 
\          Is the work of self-awareness. If that dod not exist, 
\          No other modes of perceiving could establish anything. 
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L8: [3) Third, the summary of the meaning:]
.
\          Inference has perception existing as its root. 
\          Perception in turn is ascertained by self-awareness. 
\          Once experience by unconfused mind is reached, 
\          There is no other establisher than that alone. 
\          Therefore, for whomever relies on pure perception, 
\          Unconfused and free from all conceptualization, 
\          From whatever dharmas may be manifested 
\          Exaggeration will be completely cleared away. 
.
L7: [ii. Second Inference]
L8: [The essence]
L9: [First, the mind that infers]
.
\           After the universal marks 308 of things are fully grasped, 
\          By being mixed with names, they are understood. 309 
\          This is called conceptual mind, and by its concepts 
\          Various conventions are proliferated. 
.
\          Even for persons who do not know linguistic symbols 
\          Universal characteristics appear within their minds. 
\          Mixable with names, conceptions such as these 
\          Produce engagement and disengagement 310 with their objects. 
.
\          If there were no such thing as this conceptual mind, 
\          There would be no conventional statements and denials. 
\          Any kind of teaching would be impossible. 
\          Of inference or of any subjects of learning and study. 
.
\          By concepts we can deal with the future and so forth. 
\          We evaluate and establish what is not evident. 
\          If there were conceptions, but no inference, 
\          We would be like children who are newly born. 
.
L9: [Second, the signs from which inferences are made:]
.
\          That relying on which something can be understood 
\          Is that which is known as the reason or the sign of inference. 
\          There are also the presence of the dharma in the subject 
\          And the forward entailment and reversed entailment. 
.
\          The three modes are complete, there is no confusion. 
\          From reasons or signs that are resolved by perception 
\          That which is hidden can thereby be inferred. 
.
\          By the power of relations what is to be established, 
\          In fruition will be established, and its nature, the reason, 
\          Will be a reason such that by non-observation 
\          Or that whose conception is contradictory with that, 
\          That which is to be refuted, has been refuted. 
\          Thus the three reasons will be purified. 
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L9: [Third how to make inferences]
L10: [First, classifications of how to make inferences in terms of what is to be analyzed:]
.
\          All that truly appears 
\          Is therefore primordial equality, and 
.
\          By continua that are pure, since purity is seen, 
\          One abides in possession of the nature in purity. 
\          In dependence on things there is sure to be arising. 
\          In dependence on non-things there is sure to be imputation. 
\          Therefore things and non-things, are by nature emptiness. 
.
\          The actual natural state is the basis of emptiness; 
\          And since it is not something different from emptiness, 
\          Inseparable appearance/ emptiness is inexpressible. 
\          It has to be apprehended by personal experience. 394 
.
L10: [Second, how to make inferences in terms of the manner of establishing:]
.
\          As many aspects of assertion as there may be 
\          May all be summarized under "has" and "is." 
\          As many aspects of negation as there may be 
\          May all be summarized under "has not" and "is not." 
.
L10: [Third, how to make inferences in terms of the manner of engagement:]
.
\          Depending on pramana, after classification 
\          Of assertions and denials has been properly ascertained, 
\          Then moreover, in accord with correct reasoning, 
\          Establishments and refutations are expounded. 
.
\          As for refutation, there are three classifications, 
\          These are reasons established by asserting one's own thesis,403 
\          Those depending on proclamations of another, 
\          And refutation that states the consequence of a position. 
.
L8: [Second, within the divisions of apparent refutation,]
L9: [First, The actual presentation of apparent refutation]
L10: [First, Conventional pramana:]
.
\          The way that things appear within the conventional 
\          Does not coincide, with the way things really are. 
\          There are two pramanas of all the conventional. 
\          These depend on the impure seeing of this side 
\          And pure vision, as with the human and deva eye. 
.
\          These two are distinguished in essence, cause, fruition, and action. 
\          The mind that is not deceived about temporary objects 
\          Arises from having properly grasped its appropriate object. 
\          Clearing exaggeration from objects perceived on this side, 
\          It will completely grasp the meaning of situations. 
.
\          Vast wisdom arises from having perception of the nature. 
\          Clearing exaggeration from inconceivable objects, 
\          It has as its fruition the knowledge of extent. 
.
\          In the pramana that analyzes conventional truth 
\          Are conventional pramana of impure seeing of this side 
\          And conventional pramana of the pure seeing of the aryas. 
\          The only proper thing is to make this distinction early.
.
L10: [Second [the pramana that examines the absolute]:]
.
\          Within the absolute there are also two divisions, 
\          The accountable and the unaccountable absolute. 
\          The pramana that analyzes for absolute truth 
\          That evaluates these two is also of two kinds. 
.
L9: [Second, the summary of the meaning] 
L8: [Third, as for abandoning contention]
L9: [First, the general teaching of abandoning contention]
L10: [First, abandoning contention about what is impossible:]
.
\          Mind with thoughts or mind that is without any thoughts, 
\          As with two moons, 424 or dreaming, or taking a rope for a snake, 
\          Has confused aspects and aspects that are unconfused. 
\          There is the classification of pramana and non-pramana. 
\          If there is no pramana and no non-pramana, 
\          Since it will never be possible to make the valid distinction 
\          That the confused is false and the non-confused is true, 
\          Established doctrine will not be able to exist. 
.
L10: [Second, abandoning contention about what is unestablished:]
.
\          If we have genuinely examined and analyzed 
\          Pramana and non-pramana of perception and inference, 
\          Whatever sorts of classifications there may be, 
\          And whatever sorts of complexities may occur in those, 
\          These are all established as emptiness of essence. 426 
.
\          There is freedom from all complexities like the heat of fire, 
\          Yet all that exists as conventional complexity, 
.
\          is inseparable with this as appearance/ emptiness. 
\          Within all dharmas, upaya is found mixed with its source. 
\          We cannot refute the one and still establish the other. 
.
L10: [Third, abandoning contention about what is unnecessary:]
.
\          Not examining pramana and non-pramana, 
\          Only by worldly seeing, might we enter the absolute? 
\          Indeed, the possibility cannot be refuted. 
\          But as for those who see that "This arises from that," 
\          By this very dependence on the world's perception 
\          There is inference that penetrates to the truth, 
\          They do not use its name, but have not abandoned truth. 
.
L9: [Second [the particulars]]
L10: [First, abandoning contention in conventional analysis:]
.
\          If there were not the two conventional pramanas, 
\          The noble ones' pure seeing would have to be called false. 
\          Impure seeing of a white conch as yellow 
\          Would then not properly be either true or false. 
.
L10: [Second, abandoning contention in absolute analysis:]
.
\          If absolute analysis were not two-fold in nature, 
\          The union of the two truths could never come about. 
\          The absolute would fall into extremes of concepts, 
\          And it would destroy itself by doing so. 
.
L10: [Third, the common summary:]
.
\          If the relative, what is analyzed, is unestablished, 
\          The analyzing mind, and self awareness too, 
\          When analyzed, are not established, like the moon in water. 
\          The ultimate truth, which is inseparable, single truth 
\          Exists as nirvana, unqualified reality. 430 
.
\          Since all dharmas whatever are that ultimate, 
\          It is the inseparable kaya of knowledge and knowables, 
\          Appearance for wisdom free from any center or limit. 
.
 
L5: [2.2.2.2.3. Second, the action of the kayas and wisdoms, the four reliances]
L6: [First, the general teaching:]
.
\          Those in whom this vast profound good eye of prajna 
\          Has opened are the children of the Sugata. 
\          From these beings who are of great intelligence 432 
\          The path on which they go ought to be well discerned. 
\          This is the way of the sutra and the mantra vehicles, 
\          Which is so hard to attain within the diversions of time, 
.
\          Therefore let us not make it into something fruitless. 
\          Those of brilliant intelligence who have the four reasonings, 
\          Never abandon 433 others. By this discrimination, 
\          The four reliances will certainly be produced. 
.
\          If we do not have an attitude like this, 
\          It is like a blind man leaning on his staff. 
\          Due to opinion and words, and easy understanding, 
\          We will misunderstand the four reliances. 
.
L6: [Second, the four reliances,]
L7: [The first [reliance] is RELYING ON THE DHARMA, NOT THE INDIVIDUAL:]
.
\          Therefore, do not rely on individuals. 
\          It is the holy Dharma that we should rely upon. 
\          One is liberated by the speaking, not the speaker, 
\          Of the true path established by proper reasoning. 
.
\          If it has been properly taught by anyone, 
\          It will do its job whoever the speaker may be. 
\          The Sugata himself by his power of taming 
\          Emanated as butchers and similar kinds of people. 
.
\          If the teachings contradict the meaning of Mahayana, 
\          The seeming teacher, however good, will not succeed. 
.
L7: [Second [reliance]:]
.
\          Even when we have heard and contemplated the Dharma, 
\          Do not rely on the words, rely instead on the meaning. 
\          If we realize the meaning, whatever words we say, 
\          There will be no contradiction in what is said. 
.
\          Desiring verbal expressions to realize their meaning. 
\          Understand them in terms of the meaning of their message. 
\          Busying oneself with verbal complexities 
\          Is like searching for an elephant we have already found. 
.
\          If wanting words, we go our way with merely words, 
\          Discursive thoughts are not exhausted, but increase. 
\          Becoming farther and farther removed from the actual meaning, 
\          Is the cause of silly fools' completely exhausting themselves. 
.
\          Yet even a single word, a little "and" or "but," 
\          If it reveals that the object, is inexhaustible, 
\          By this alone and nothing more there will be suchness. 
.
\          This is the exhaustion of any need for words. 
\          If a finger points to the moon, a fool looks at the finger. 
.
\          If fools depend on words alone and think they know, 
\          The time of really knowing is difficult to find. 
.
L7: [Third [reliance]:]
.
\          If we enter fully into the meaning of this, 
.
\          Having come to know the true and provisional meanings, 
\          Not putting our reliance on the provisional meaning, 
\          Instead we should rely on the meaning that is true. 
.
\          The omniscient one himself by using his omniscience, 
\          Considers the powers and abilities of those to be tamed. 
\          As for the stages and vehicles being in accord with those, 
\          They are taught to be like the rungs of a ladder. 
.
\          Whoever has realized what is their basic intention 446 
\          Then goes by the eight concealed intentions and intentions. 
\          Going literally by pramana Is something to be destroyed. 
\          The teachings exist for that reason. In the four schools of doctrine 
.
\          And in the vehicles up to the ultimate vajra vehicle, 
\          Parts that are not understood by the lower ones 
\          Have been explained by the higher ones. 
\          Then what accords with scripture is made even greater by reason. 
\          When it has been seen, the true meaning will be grasped. 
\          Like milk rising out of water, is the play of supreme intelligence 
\          Within the ocean of speech of all the victorious ones. 
.
\          The profundity of Vajrayana is also sealed 
\          With six extremes and four ways of interpreting, 447 
\          With the accompaniment the lineage instructions, 
\          By undefiled correct reasoning they must be resolved. 
\          All dharmas, eternally pure, are one in the great equality. 
\          That is the meaning resolved by the two authentic pramanas 
\          In the style of the paramitas, and of the developing stage, 
\          The perfecting stage and also that of the great perfection; 
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\          In these manners the general designation of words 
\          Enters into the ultimate pith without contradiction. 
\          We gain the deepest certainty about their meaning. 
\          That limitless Dharma treasure of supreme intelligence, 
\          Is the victory banner of teachings of scripture and realization 
\          That waves in the hands of the children of the Victorious One. 
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L7: [Fourth [reliance]:]
.
\           If we practice the true meaning, we do not rely on consciousness, 
\          The mind of grasper and grasped that follows verbal concepts, 
\          Instead we put our reliance in non-dual wisdom itself. 
\          As for the ego that has an object--that is mind. 
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\          Its nature is the grasper and the object grasped. 
\          Whatever object it has, it is always false. 
\          The reality of nature has nothing to do with things. 
\          Conceiving things or non-things, with duality or without, 
\          All conceptual objects, however they are conceived, 
\          Whatever may be grasped, belongs to the realm of Mara. 
\          So it has been taught by the Buddha in the sutras. 
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\          Denials or assertions can never destroy conceptions; 
\          But if it is seen that there is no adding or taking away, 
\          There is liberation, free from subject and object. 
\          There is the natural radiance of luminosity. 
\          Eliminating complexities of the four extremes, 
\          This is taught to be the excellence of wisdom. 
.
\          To the fool who has never seen it, it is like the sun to the blind, 
.
\          They do not know it, but even from trying to think about it 
\          Panic arises in the minds of fools like these. 
\          Nevertheless by the power of authentic scriptural teachings, 
.
\          By valid reasoning that eliminates all extremes, 
\          And by the oral instructions given by the guru 
\          It seems to us as if just now we first had eyes. 
\          Then by the faith of experience of the Sugata's Dharma-amrita, 
\          Which is just a name for limitless expanding joy, 
\          The wisdom of the Sugata is bestowed on us. 
\          Since dharmas without remainder have reached the goal, equality, 
\          One attains inexpressible depths of certainty. 
.
\          The wise call this the inexhaustible Dharma treasure. 
\          Having developed skill in the way of the two truths, 
\          When the two truths are seen to be a unity 
\          It is like threshing the husk for the sake of having the essence. 
\          Know that all skillful means lead only to this end 480 
\          Therefore, the Sugata, knowing these skillful means, 
\          Referred to this as the genuine path of all skillful means. 
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\          Let irreversible faith arise for Teacher and teaching. 
\          Having attained the supreme, non-dwelling state of wisdom, 
\          We are free from all the extremes of samsara and nirvana. 
\          The spontaneous flow of the stream of effortless compassion 
\          Pervades to the farthest limits of time as well as space. 
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L5: [2.2.2.2.4. Third, the explanation of the eight great treasures of confidence in the fruition:]
.
\          Thus contemplating the way of the dharma of the two truths, 
\          Using the skillful means of the four reliances, 
\          The action of which is taught as the four correct reasonings; 
\          From this undefiled 483 cause, by the deep wisdom of fruition, 
\          If the phenomena of experience blossom forth; 
\          One is set free by the eight great treasures of confidence. 
\          That bring about this expansion into the space of insight. 
.
\          Traditions that were formerly heard and contemplated, 
\          Not forgotten, then become the treasure of memory. 
\          The meaning of these, as profound as it is extensive, 
\          Is then completely revealed as the treasure of intellect. 
\          All the meanings of the sutras and the tantras 
\          Are entered into as the treasure of realization. 
.
\          All the details of the teachings we have heard 
\          Never forgotten become the treasure of retention. 
\          Explaining things properly to all sentient beings 
\          Is the satisfaction-producing treasure of confidence. 
\          As for the precious treasury of holy Dharma, 
\          Completely guarded, this becomes the Dharma treasure. 
\          The continuous families comprising the three jewels 
\          Not cut off, are the treasury of bodhicitta. 
\          In the unborn equality of the nature itself, 
\          Attaining patience manifests as the treasure of practice. 
\          These are inseparable and inexhaustible. 
\          Those who attain the eight-fold power of the treasures of confidence, 
\          As praised by the victorious ones and all their sons, 
\          Over the three worlds they are empowered as lords. 
.
L3: [2.2.3. Third, the teaching of the fruition of analyzing in this way:]
.
\          To gain pramana is the teaching of the Buddha. 
\          If true authentic pramana has fully been established, 
\          Through the certainty produced by the path of pramana, 
\          By the teaching of pramana, we see the truth of fruition. 
.
 
L2: [2.3 Finally, there are the two sections of the meaning of entering into the merit of this,]
L3: [2.3.1. First, the manner of composition:]
.
\          As a result of vision that is completely pure 
\          One will reach the ultimate goal, the great compassion. 
\          The Sugata said, after this path had been taught by him, 
\          "As for the taste of amrita of that which I attained 
.
\          Those who are possessors of these four proper reasonings 
\          Experienced by the means of the four reliances, 
\          Produce by that the fortune of sharing that amrita." 
\          Corrupted nowadays, by the power of the dark age, 
\          Due to its way of reversing the four reliances, 
\          The excellent taste of the teachings is hard to experience. 
\          Having seen it, have an attitude of devotion 
\          To this the finest of thoughts, the most excellent of teachings. 
.
L3: [2.3.2. Second, the dedication of merit:]
.
\          Producing undefiled prajna from contemplating this, 
\          By the merit embodied within this brief expression 
\          My all beings come to abide in the state of Manjushri 
.
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L1: [3. Third, the completely perfect, ultimate meaning:]
.
\          In the direction manifesting the sun of Manjushri, 
\          If the lotus of the essence blooms because of faith, 
\          By the red honey droplets of good explanation having arisen 
\          May celebration increase for the bees of the excellent kalpa. 
.
L2: [The colophon]
.
\          When these, my good explanations, have been contemplated, 
\          May various great and subtle doubts unwind themselves. 
\          May total certainty rise by supremely clear intellect, 
\          Bestowing the treasures of inexhaustible confidence. 
.
\          fire horse year, fourth month, fourth day. 
.
\          Again this is said:
.
\          By the excellent teacher, the chief of two legged beings, 
\          As for the natural state of knowing things without mixing, 
\          The great knowledge mandala of the nature and extent 
\          Seemingly emanating a hundred thousand rays, 
\          The all-pervading light of the objectless compassion, 
\          According with the powers and thoughts of those to be tamed, 
\          Proclaiming the eighty-four thousands heaps of dharmas as one. 
\          From the thick darkness of ignorance that makes them fall asleep 
\          May the beings of the three worlds instantly be exalted. 
.
\          Good in beginning, middle, and end, this excellent teaching, 
\          Has the two-fold goodness and the four pure actions. 
\          In the great ocean of amrita of this auspicious teaching, 
\          There is seen the play of 10 million naga lords, 
\          The learned accomplished ones of India and Tibet, 
\          A country of valleys wreathed by surrounding snowy mountains. 
\          Led by the three ancestral leaders, and khenpo, loppàn, and Dharma 
\          The golden chariot of arousing bodhicitta 
\          Is full of ten million rigdzins of the two accomplishments. 
.
\          From now on possessors of the special six Dharmas 
\          As the legacy of the ten million former rigdzins 
\          Learned and accomplished, who have now passed on, 
\          The difficult pith of the sutras, tantras, and oral instructions,486 
\          The vajra vidya mantra tradition of joyful teachers 
\          Is the play of the dance of the saffron lion of all teachers. 
.
\          The three realms' Dharma lord, jamgon guru Mipham, 
\          From a meadow by the lake of play of supreme learning 487 
\          From the welcome single circle the wheel 488 of the deepest sense, 
\          With its day-producing power like the sun, 
\          On the non-deceptive path of freedom and omniscience 
\          May there gleam white parasol of pramana. 489 
.
\          Within the circle of the two truths of the nine-fold vehicles, 
\          May the retinue, the eighty-four thousand teachings, 
\          Free from stain, amidst the great thousand petalled lotus 
\          The explanation of teachings of the Victorious One, 
\          Satisfy with the anthers of the four proper reasonings. 
.
\          By interdependent arising, the essence of knowables, 
\          Having the great vase of well-described analysis 
\          Of the two pramanas, in the ocean of excellent teaching, 
\          With the analysis of the two conventional pramanas, 
\          Their insight flashing 490 auspiciously like the golden fish, 
\          The nine-fold lineage precepts, coiled to the right, 
\          May the dharma conch of the four reliances pleasantly sound. 
.
\          From the pure and equal wisdom of the net of miracles, 
\          Eight treasures of confidence gather into a knot of eternity, 
\          The completely certain meaning of the sutras and tantras 
\          May this victory banner the Sword of Prajna fly in samsara. 
.
\          Within the vast and extensive ocean of all dharmas, 
\          May those who want to sever at once the hundred nets, 
\          The snares of non-realization, wrong realization, and doubt, 
\          Grasp this thought-arisen razor-sharp Sword of Prajna. 
.
\          Thus while staying in the great place of Varanasi, 
\          In the Institute of Higher Tibetan Studies, 
\          Being well-supplied with the needed Tibetan texts, 
\          Since this is my own tradition, to benefit some new minds 
.
\          By the kind teacher Jamgon Mipham Rinpoche 
\          Quickly written, by the guru's oral dictation, 
\          With ornamentation by learned treatises of pramana, 
\          He followed the early translation, a knower of ancient haughtiness 
.
\          The supreme instructions of prajna, he arranged in the boldest style 491 
\          I, by intellect, as narrow as the eye of a needle, 
\          For the sake of good explanation as extensive as the sky 
.
\          By the supreme and spotless merit of doing this 
\          Having illuminated the thick darkness within all beings, 
\          May they attain the ultimate level of omniscience, 
\          Great prajna whose vision is the suchness of knowables. 
.
\          Here within the extent of the limits of Jambudvipa, 
\          The rain-clouds of the true view are gathering. 
\          May rains of the benefits of loving-kindness fall, 
\          May there be the perfect auspiciousness of the new young sun. 
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[End]