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yang zlog gi ngag 'don rgyun gyi nyams len bkol zhing bsgrigs pa bzhugs so
(Rigdzin Chokyi Dragpa's Commentary from)
The Recitation Practice and Arrangement of Extreme Repelling

1 OM 'five primordial wisdoms' SWABHAWA 'self-nature' (rang-bzhin) SHUDDHA 'purity'

SARWA 'all' DHARMA 'phenomena'
SWABHAWA 'pure self-nature' SHUDDHO HAM 'essence' In the profound twenty-third chapter
of the 'Manjushri Heart Tantra' it says, "Meditate on the basis and the three types of meditative
absorption as suchness and the all-illuminating (samadhi)." As for the meaning, it follows.
2 From the emptiness of the Dharmadhatu, the enlightened realm of the selflessness of
phenomena and individuals arises.
"In a single instant, all animate and inanimate phenomena are established in the
luminousity of emptiness." This is how the tantra of 'Accomplishing All Through the
Mandala of Death's Sworn Enemy,' was translated by Pandita Khepa Thugje Chenpo and Lotsawa
Ra Dorjedrag. Later the translation was revised by Pandita Samantashri and Lotsawa Ra Chörab.
"All animate and inanimate things are not existent, non-existent, both, or neither. Meditate within
this unelaborated simplicity." This being said, realize that the selfless realm of emptiness is
freedom from the four extremes.
3 'Grasp'
4 'Great' refers to the 'samadhi of illumination'.
5 In the same tantra of the 'Sworn Enemy' it says, "At the time of meditating on the mandala,
through (cultivating) the stages of immeasurable love, compassion, joy, and equanimity, one will
be able to benefit all sentient beings." This statement and the previous statement from the tantra of
the 'Sworn Enemy' were from the same chapter. Thus, they have a consistent purpose. In the
twenty-third chapter of the 'Secret Tantra of Immaculate Manjushri' it further says, "Never parting
from the mind of compassion, never parting from love and the rest, one's mind becomes
completely pure, like a wish-fulfilling jewel."
6 'The enlightened mind'
7 Unelaborated and free from thoughts
8 The essence here refers to the 'seed syllable'.
9 'Self-awareness'
10 This is the 'seed samadhi'.
11 'Fire, wind, and water' respectively
12 Grasping to the reality of 'oneself and what pertains to oneself'
13 This happens through the ultimate fire, wind, and water of the luminousity of
emptiness.
14 This refers to the same seed-syllable as before. According to various explanations, it is
explained that 'Hung' has a meaning of complete subduing and generosity. In this
context, it completely subdues the ten completely misguided forces (see note 175) and it
bestows the two types of accomplishments to sentient beings. This is the precise
meaning
of the seed syllable.
15 As a deep blue triangle
16 A 'green' vajra cross
17 A 'red triangular' mandala
18 A 'white spherical' mandala
19 A 'golden square' foundation
20 The vowels are skillful means. The consonants are wisdom.
21 The stupa is symmetrical. Above the throne is Mount Meru. Above Mount Meru are four more
steps. Above the vase of the stupa is the pillar of thirteen dharma wheels. Above that, is the
supreme parasol. Above that are the sun, moon, and wish-fulfilling jewel.
22 In the old texts it used to say 'rainbow' light rays.
23 'Inside the vast and spacious vase of the stupa'
24 Visualize that the vajra crosses spread from the seed syllable 'Hung' like light spreads
from a butter lamp. The spokes of the vajra crosses are connected.
25 The same dark blue seed syllable as before
26 'YAMA' means 'Lord of Death' and 'TI RA BAM' means corpse.
27 They are interlaced
28 There are two of each.
29 This is the 'sun and moon manifestation of enlightenment'. (In generation stage one
visualizes the five manifestations of enlightenment.) Below these is the lotus seat.
30 This is the same seed syllable as before. It is the 'enlightened speech manifestation of
enlightenment'.
31 It is given further in some oral instructions that the nature of the emanating Hung
above the three seats, without emanating and gathering, dissolves into light from which
the vajra is meditated upon.
32 All enemies and obstructors are destroyed.
33 In order to purify taking birth in the bardo through the blood and semen of ones
parents or as a gandharva spirit, (meditate that from the Hung emits) the roars and
whispers of the vowel 'U' and the consonant 'Ha', purifying the ten phases of being in the
womb. To purify the five aggregates and the five poisons, the head (of the Hung)
is (primordial wisdom of) equanimity, the crescent moon is mirror-like primordial wisdom, the tip
of the bindu is primordial wisdom of the Dharmadhatu, the 'zhab-kyu' is all-accomplishing
primordial wisdom, and the hollow (of the Hung) is discriminating primordial wisdom. One
should generate a constant awareness of the innate existence of the five primordial wisdoms in
this way. By (meditating) on the essence of the Hung's form as the 'five certainties of the
Sambhogakaya' for the sake of purifying the path of the bardo, one has the opportunity to utilize
the path of the Sambhogakaya. (The five certainties of the Sambhogakaya are the perfect teacher,
Dharma, retinue, place, and time.)
34 To all directions
35 It is said in the pith instructions that at this point all worldly demons are annihilated.
36 To completely transform from the vajra, Hung, and causal vajra-holder, into the
manifest vajra-holder of fruition, with the visualization one must recite the mantra and
simultaneously arise as the deity. The eleven-syllable 'A TRO' mantra of the deity is set
forth in the Tantra of 'The Blazing Murderer of Dark Red Yama'. To purify the karma of taking
continuous rebirths, one should meditate as the deity being like an illusion. Through training in
the purification of rebirth both fortunate disciples and others have the opportunity to practice the
rebirth of the path of a supreme Nirmanakaya. Although there are limitless explanations,
scriptures, and reasoning in the vast teachings of the profound path of the Vajrayana generation
stage, they are not written here.
37 Generate the 'completely perfect body manifestation of enlightenment' of the five
manifestations of enlightenment.
38 One should visualize oneself as Yamantaka.
39 In dancing posture
40 The face of Nirmanakaya having a smiling and joyous expression
41 The face of Sambhogakaya. The (insulting) expression is mixed with lustful desire.
42 The face of Dharmakaya possessing the nine sounds
43 The oral instructions say that the eyes are wildly trembling.
44 Wrinkled upwards
45 Curled upwards
46 They are sounds of the powerful cries of Hung and Phat.
47 And a proud goatee
48 Gathered together from the three heads
49 Of meteoric iron
50 Bearing a vajra handle
51 It is brandished like it is being hurled.
52 Held aloft
53 Held with the hand turned upwards
54 The oral instructions say the tip of the evil finger blazes with fire.
55 Inward slightly
56 In the center skull of the crown above each head is the Buddha Heruka. To the right, first is the
Vajra Heruka. Second is the Pema Heruka To the left, first is the Ratna Heruka. Second is the
Karma Heruka.
57 The oral instructions say the jewel is set between the horns.
58 The oral instructions say that the legs and tail press down.
59 The oral instructions say that the wings are wheels of swords. As they beat they strike
all nagas and earth lords with the torment of hell.
60 Of the main deity (Yamantaka)
61 Dry skulls
62 Fifty-one heads
63 The head of the elephant is off to the right. It says in the oral instructions that the
elephant skin also covers the back of the body.
64 The head is off to the right and the right hand and leg are tied (in front).
65 The head is loose on the right.
66The white snakes are the kshatriya or warrior caste. The yellow are the Brahman or
priest caste. The red are the shudra or peasant caste. The green are the vaishya or
merchant caste. The black are the untouchables. The black snake is tied over the left
shoulder.
67 In the shape of a khatvanga.
68 In the shape of a five-pointed vajra.
69 Innumerable
70 Vajra fire sparks
71 In some oral instructions there isn't a wheel at the heart. At the heart is the golden or
dark Manjushri depending on whether it is the time of protection or repelling. At the
heart of Manjushri one meditates on the five-pronged vajra and so forth according to the
practice.
72 Silk upper and lower garments
73 In repelling and slaying, it front of yourself is the absolutely terrifying form of the
wrathful deity with burly limbs holding a razor sword and an iron hook. From his heart
emanate uncountable (wrathful deities) holding iron hooks, nooses, iron shackles, and
bells. By this, the enemies of black magic are seized, and brought down upon
themselves.
This visualization is from the oral instructions.
74 In the heart of oneself, the samayasattva, one should meditate on the five pointed vajra
as the enlightened mind of all the Buddhas, the essence of Vajrasattva.
75 In the central point is white Vairochana, facing towards the front. In front is blue
Akshobhya. In the right point is yellow Ratnasambhava. Behind is red Amitabha. In the
left is green Amoghasiddhi. The four male consorts of the cardinal directions face
inwardly.
76 In the central point is white Vajradhatvishvari, facing towards the front. In front is blue
Mamaki. In the right is yellow Lochana. Behind is red Pandaravasini. In the left is green
Tara. The four female consorts of the cardinal directions face inwardly.
77 The life seed-syllable
78 In the heart of the jnanasattva is the seed syllable samadhisattva as the essence of the
meditation deity. The Hung blazes with rays of light.
79 This circles clockwise. The seed syllable and mantra are not lying flat. One should
meditate that they are standing up like a planted needle.
80 In this is visualized the Yab, Yum, and Garuda, the pure realm palace in the nature of the stupa,
the wrathful implements, the vajra, the seed syllable Hung of Yamaradza, and the like. One
should know that together these are the six root deities.
81 Some oral instructions say 'manifest consort'.
82 It is said in some of the oral instructions that she is dark red, and in a few oral
instructions deep blue.
83 It is also said in some oral instructions that it is a 'drigug'.
84 The head is loose on the right.
85 'Yama' means 'Lord of Death' and 'raja' means 'king'.
86 At the top of the blade there are three curves.
87 The head faces to the right.
88 The head is carried on the right.
89 At the time of 'Repelling', all the assembled deities face outwardly, carrying forth the
activities of repelling. Furthermore according to some oral instructions in the
visualization the Lama Vajra-master is above, the male wrathful deities are on the right,
the female wrathful deities are on the left, one's possessions are behind, and ones
livestock is in front.
90 The vajras are nine-pointed, five-pointed, three-pointed, one-pointed, and so forth.
This sphere is the nature of Akshobya.
91 The wheels are wheels of weapons that are eight-spoked, thousand spoked and so
forth. This sphere is the nature of Vairochana.
92 The jewels are nine-sided and so forth. This sphere is the nature of Ratnasambhava.
93 The lotuses are with many petals, few petals, and so forth. This sphere is the nature of Amitabha.
94 The vajra-crosses are with many points, few points, and so forth. This sphere is the
nature of Amoghasiddhi.
95 The swords are made of meteoric iron.
96 This sphere is the nature of Samaya Tara. The fans are blue-green and there are
various
weapons.
97 This sphere is the nature of Pandaravasini. The fire masses held by the deities are
blazing.
98 This sphere is the nature of Mamaki.
99 This sphere is the nature of Buddha Lochana. The Mount Merus held by the deities
have four levels.
100 This sphere is the nature of Dhatvishvari.
101 These rays of light are of all different colors, sharp and hot, piercing the ten directions.
102 One's mantra refers to the protection, repelling, slaying, or suppression mantra
(depending on which is being practiced). According to the oral instructions one should
visualize the vowels as white, spinning clockwise, and the consonants as red, spinning
counterclockwise.
103 Sound beyond uttering or not.
104 The white wheel has eight spokes. In the center is a white Om.
105 The red lotus has eight petals. In the center is a red Ah.
106 The blue vajra has five points. In the center is a deep blue Hung.
107 The source of all phenomena, the unelaborated luminosity of unconditioned space
108 Use the mudra of vajra gathering.
109 Through maintaining my samaya
110 Akanishta is the highest pure realm. Dharmadhatu is the all-pervasive unelaborated,
unconditioned basic nature or state.
111 To tame all sentient beings with the four types of enlightened activities
112 OM MANJU 'tender' SHRI 'glorious' YAMANTAKA 'lord of death's' YAMA
'executioner' RATSA 'king' MAMO EKA 'one' TSATI 'lock of hair' SAMAYA 'sacred
commitment' DZA DZA 'come'
113 Wrathful Dharmadhatu
114 The legs are stretched and bent. 'Majestic' represents enlightened body. 'Awesome'
represents enlightened speech. 'Magnificent' represents enlightened mind.
115 SAMAYA 'sacred commitment' TISHTA 'steadfast' LHEN 'stay'
116 As the saying goes, 'If Yamantaka is seen, the weapons of all the other wrathful ones
fade away.'
117 The outer 'enemies' are male demons, female demons, and nagas. The inner
'enemies'
are karma, habitual tendencies, and conceptual grasping. The outer 'obstructors' are
bitter enemies. The inner 'obstructors' are afflictive emotions.
118 A TI PU 'a pair of joined hands' HO PRA TI TSA ' please respectively accept' HO
119 The outer offerings are flowers, incense, butter lamps, scented water, food, musical
sounds and the rest. The inner offerings are the amrita, torma, and rakta. The secret
offerings are union and liberation. Concerning union and liberation it is said in a tantra,
'The ten objects to be liberated are the vital energies. Teaching in this way, they are the
offering of the ultimate nature.' (See Note 175)
120 ARGHAM 'drinking water' PADYAM 'water for the feet' PUSHPE 'flowers' DHUPE 'incense'
ALOKE 'light' GENDHE 'scented water' NEWIDE 'food' SHAPTA 'music' AH HUNG 'unborn
generosity' SWA HA 'to give stability'
121 RAM 'fire' YAM 'wind' KHAM 'water'
122 'Dualistic grasping' at the substances should be burned, strewn, and purified.
123 OM SARWA 'everything' PANTSA 'five' AMRITA 'deathless' KA RAM 'accept' KA HI
'enjoy' MA HA 'great' BA LING TA 'torma offering' MA HA RAKTA 'blood' MAHA
MAM SA 'flesh' KING NI RI TI 'bones' GO RO TSA NA 'brains' TSITTA 'heart' BA SU
TA 'entrails' BODHI 'enlightenment' TSITTA 'mind' MA TRAM 'leading astray' RU TRA
'malicious one' PRA WE SHA YA 'fall down' PHAT 'separate'
124 Pure and free from the two extremes
125 The perfect 'understanding' of the meaning of 'all samsara and nirvana' free from
obscuration
126 Enlightened qualities refers to 'all' the enlightened qualities. The enlightened activities
are of the 'four types'. 'And the rest' refers to the nirmanakaya.
127 Taking life, stealing, and having sexual misconduct
128 Telling lies, sowing discord, gossiping, and using harsh words
129 Covetousness, wishing harm, having wrong views and doubt
130 The meaning is that one now is clearly revealing all that one has done since the
primordial beginning.
131 Conception of 'hatred' and so on
132 In the old practices it further says human carelessness and deceit.
133 The two types
134 In the oral instructions it further says, 'a strong and powerful force'.
135 In the sixtieth chapter of the 'Gathering of the Secret Moon' tantra, when teaching on the
outer tantra,
'Whatever particular actions are done, you are not separate from Yamantaka.
As for the color and implements of the deity, it is suitable to visualize whatever you are doing in
an elaborate or simple way.'
This having been said, whatever infinite things you may be doing, you should not separate from
the generation stage practice of the deity. Furthermore, it is appropriate to use either the six-armed
or two-armed deity. In the generation stage practice here, you should meditate for as long as you
can with a vivid recollection of the deity's presence. When you tire of that, recite the mantra.
136 OM EH KA YAMA DU RU TSA KRE SUNG/ 'Dharmakaya' HE KA YAMA DU RU
TSA KRE SUNG/ 'Sambhogakaya'
GHRI MA YAMA DU RU TSA KRE SUNG/ 'Nirmanakaya' SARWA TSITTA 'the essence
of all samsara and nirvana' ZIR TUM/ BHIG NEN/ 'summon' TRIG NEN/ 'overpower' BE
YA 'incite' DOG YA/ 'repel' This commentary on the mantra is in the fiftieth chapter of
the 'Vajra Temple' tantra.
137 Having visualized this, recite the mantra. It is said in the texts, 'It is shown how the
signs of effort manifest from the previous mantra recitation. These signs are storming the
castle, donning armor, capturing weapons, the sun rising, climbing a mountain peak,
winning a horse race, raising a flag, sounding a horn, winning a battle, being victorious
in all debates, sailing a ship to a destination, and many other different and various signs.
When signs come, each must be examined as to whether it is in conformity with a true
experience.'
138 It says in the scriptures, for doing the mantra recitation if you have a knot of bamboo roll it in
your palms while reciting seven mantras. Having done the recitation and by clapping your hands
accordingly, your effort will bring about the appropriate signs of repelling. The signs of repelling
are repelling a world war, repelling hail, changing the course of a river, tearing down a rock face,
the overflowing of ponds and reservoirs, smashing of rocks to bits, and others. With your
intelligence investigate.
139 E ka 'single' tsa ti 'braid of hair'. According to the oral instructions the correct way to
say it is 'Ekadzati'.
140 From the four siblings this is the warrior Merutse.
141 Four executioners, four demons, four mon-pa
142 Three emanations
143 Eighteen 'liberating' demonic warriors, eleven death lords, thirty-two yama
144 Mamos bringing destruction, hidden dakinis, powerful suppressors of the vajra family,
the eight gods of the garuda, lion, tiger, and snake.
145 There are the wisdom deities who have previously given rise to the enlightened mind
in working for the benefit of sentient beings. There are the spirits who have previously
taken a solemn oath in the presence of the wisdom deities.
146 For in the Dharmadhatu realm, the mind of all Buddhas resides.
147 The nature of the skillful means of great bliss.
148 Nirmanakaya
149 Sambhogakaya
150 Dharmakaya
151 With the 'eight-spoked' wheel 'of the ultimate truth of Dharmata' in the first of your right hands
you hack the enemies and obstructors 'of the eight modes of consciousness' to pieces!
152 With the sword 'of primordial wisdom' in your middle hand you sever the aortas 'of
the four demons'!
153 With the Vajra 'of the ultimate truth' in last of your right hands you crush the enemies
and obstructors 'of viewing transitory aggregates as real' to dust!
154 With the iron hook 'of enlightened compassion towards relentless cyclic existence' in
the first of your left hands you summon enemies and obstructors 'of the six classes of
beings to be free from the lower realms'!
155 With the wooden pestle 'of primordial wisdom' in your middle hand you pound upon
'the afflictive emotions of' them all!
156 The four feet are the four immeasurables and the four magnetizing qualities
(generosity, affectionate speech, meaningful conduct, and consistency).
157 The dry skulls are the palaces of the five Buddha families. The garland of fresh skulls
is the fifty purified aspects of formation. The crown is the empowerment of the
victorious ones.
158 The elephant skin is the purity of ignorance. The skin of a corpse is purity of desire.
The hide of a tiger is purity of anger.
159 These represent the purity of the five poisons.
160 These are endowed with the meaning of the three kayas.
161 The open eyes symbolize that forms are pure. The gaping mouth symbolizes the
purity of tastes.
162 The canine fangs conquer the four demons. The enemy is self-grasping.
163 This refers to the main deity Yamantaka
164 She kills with the wisdom of emptiness.
165 Your body is red 'purity of desire' with one face 'the ultimate truth' and two arms
'skillful means and wisdom'.
166 Nakedness symbolizes that untainted by the defects of samsara, all defects are pure.
The wrathful grimace is of the ultimate nature of Dharmata.
167 The bared fangs liberate from cyclic existence and cut through the view of seeing
transitory aggregates as real. The smacking ferociously destroys the three poisons.
168 The iron hook represents the purity of desire that nevertheless appears as desire.
They
are powerless to the seductive presence of great bliss.
169 The blood has the nature of cyclic existence. Imbibed with mercy, the continuity of
cyclic existence is cut.
170 The two legs are skillful means and wisdom trampling eternalism and nihilism.
171 Yamaraja is the supreme son of inseparable skillful means and wisdom. Dark maroon
symbolizes the unchanging Dharmata. The two arms are the two truths.
172 Utter terror cuts through the afflictive emotions. The two legs of skillful means and
wisdom are stretched and bent as the expression of equanimity. The tiger skin is the
purity of anger.
173 The butcher's knife 'of the true meaning' hacks to pieces the enemies and obstructors
'of relative confusion' without exception.
174 Holding the hearts of all sentient beings with compassion
175 The ten types of beings who deserve to be liberated through 'direct wrathful
intervention' are: 1. Those who slander the Vajra Master's body, speech, and mind, 2.
Those with contempt who disparage the Yidam Deity, 3. Those who insult the Three
Jewels, 4. Those who insult the Dharma Protectors, 5. Those who create obstacles to
the
profound approach and accomplishment of the two stages of Vajrayana practice, 6.
Those with malice towards the 'vajra' siblings, 7. Those who counteract the samayas,
8. Those that harm 'other' samaya holders. 9. Hostile enemies 'towards the Lama and
Teachings', 10. Obstructors causing harm.
If there is anyone like this, they are destined to go to the lower realms and so forth. To try and
guide one of these ten types of beings (by normal means) is logically ridiculous.
176 From the measureless wrathful triangular 'E' the 'bhaga', or 'primordial womb'
177 One hundred thousand nagas 'in the form of vipers', ten thousand nyen spirits 'in the
form of tadpoles', and a thousand earth lords 'in the form of scorpions'
178 These are the eight glorious accoutrements of the charnel grounds and so forth.
179 The thirty-two major and eighty minor marks
180 The four demons are the demon of god's son or pride, the demon of afflictive emotions,
the demon of death, and the demon of the aggregates.
181 The six classes of beings of the six realms
182 This is the body adorned with the major and minor marks of having attained the
Vajrakaya
183 This is true enlightened speech that is endowed with the sixty types of melodies.
184 This is the primordial wisdom of non-dual bliss, emptiness, and profound luminosity.
185 These qualities are unmatched by all sentient beings and have no adversary.
186 Peaceful, increasing, magnetizing, and wrathful
187 Through the application of great and powerful magic, all forces are subjugated.
188 This refers to the supreme accomplishment of Mahamudra.
189 May there be the immediate fruition of all my requests.
190 Of my body, speech, and mind
191 This refers to an age during the increase of the five degenerations. (1. degeneration of
the view 2. degeneration of afflictive emotions 3. degeneration of the time
4. degeneration of life span 5. degeneration of sentient beings.)
192 On the stages and paths until I reach the unhindered state
193 Overwhelmingly summon these beings and tame them through peaceful methods. Yet
if they cannot be tamed by peaceful methods, they will be liberated by the force of your
awesome fury of compassion!
194 The triangle is for flesh, blood, and bones. In this way the Nirmanakaya is attained.
195 The Sambhogakaya is attained.
196 The Dharmakaya is attained.
197 My foremost wish is for supreme accomplishment in attaining the paths and stages of
awakening.
198 The right hand is holding the wheel. The left hand is holding the iron hook. There are
two legs. The bone ornaments and so forth are like the six armed Yamantaka.
199 In post meditation one should see with completely pure perception all phenomena as
luminous emptiness. Thus training for a long time in the base, path, and fruition of the
luminosity of Mahamudra, one will enter the state of luminosity. Moreover, one should
arise as the two armed enlightened form, like an illusion, appearing yet non-existent.
This is the essence of the practice of the father tantra. If one knows the crucial points of
establishing all phenomena as luminosity, arising in the deity's enlightened form like an
illusion, and training in the recognition of the animate and inanimate universe as an
illusion, then one has all the keys to the generation and completion stages of the father
tantras without a single thing being left aside! May the fortunate ones understand this!
These crucial points are profound and vast, quite difficult to realize.
Up until now there have been no commentaries on the practice ritual of the
'Blazing Razor of Extreme Repelling'. So that others may understand the meaning of this
generation stage practice, this has been offered by Drigungpa Mantrika Chökyi Dragpa.
200 It is a great pitfall to ignore the cause of unhindered accomplishment, the main point
of which is the non-duality of self and others. As for repelling, when doing the torma
offering or any of the rest of the boundless activities, one should not regard oneself, the
deity, enemies, obstructors, and so forth as separate. If one has any anger, jealousy, or
hatred then all the things one does will be that of an evil Buddhist mantra practitioner.
Do not end up with that unwholesomeness in your being! At the time of doing the
activities, outer demons and obstructors are still one's own mind. Inner discursive
thoughts are still one's own mind. Secretly, the channels, the winds, the five poisons, the
three poisons, and the rest are still one's own mind. The outer universe, the inner beings,
all samsara and nirvana are one's own mind. They are nothing whatsoever other than the
infinite expanse of Kuntuzangpo, the empty and luminous Dharmakaya! There is no
basis in the dualistic fixation of self and other, of subject and object, of all phenomena
and what holds their nature. Decide upon the view of realizing the non-existing
emptiness of the unique thigle of Dharmakaya, and seal that decision! At that time, you
block the pitfalls to non-dual realization. In this way, the self-display and natural energy
of that (Dharmakaya) unobstructedly appear as deities, practitioners, enemies, demons,
and so forth all appearing yet without existence. A phantasmal illusion of a fortress,
horses, elephants, armies, and so on without even so much as an atom of being. Places
appear yet are non-existent. Activities appear to be done yet are non-existent. As for the
fruition that appears but is non-existent, it is Dharmata, the meaning of all. The most
profound uncontrived experience is realization that arises from within. The middling
uncontrived experience is to have stability. Even the least will have a firm intellectual
understanding, driving in the stake of mind with mindfulness and courage. Again and
again remember this clearly! It is the way to accomplish all the activities. It is essential to
keep in your mind! As written before, this was composed by Dharmakirti.
Sarwa Mangalam