gshe’o, zhes bzod pa, de ni gnyi ga la dmigs pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
’di la su zhig gshe? zhes bzod pa, de ni chos la bgrang zhing rtog pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
ci bdag gi mig la mig gshe’am? zhes bzod pa dang, de bzhin du ci bdag gi rna ba dang, sna dang, lce dang, lus dang, yid la yid gshe’am? zhes bzod pa, de ni skye mched la rtog pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
’di la gang su yang gshe ba med do zhes bzod pa, de ni bdag med pa la rtog pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
’di dag ni yi ge’i sgra ’byung ba’o, zhes bzod pa, de ni brag ca’i sgra la bzod pa ste, de ni shin tu bzod pa ma yin no.
’di’ang mi rtag pa’o, bdag kyang mi rtag pa’o, zhes bzod pa, de ni mi rtag pa la ’jug pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
’di ni phyin ci log yin gyi, bdag ni phyin ci log ma yin, zhes bzod pa, de ni mthon dman gyi bzod pa ste, de ni shin tu bzod pa ma yin no.
bdag ni rigs kyi, ’di ni mi rigs pa’o, zhes bzod pa, de ni rigs pa dang mi rigs pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
bdag ni lam bzang po la gnas kyi, ’di ni lam ngan pa la gnas so, zhes bzod pa, de ni lam dang lam ma yin pa’i bzod pa ste, de ni shin tu bzod pa ma yin no.
bdag ni mi rtag pa la bzod kyi, rtag pa la bdag mi bzod do, zhes bzod pa, de ni gnyen pos spong ba’i bzod pa ste, de ni shin tu bzod pa ma yin no.
bdag ni sdug bsngal la bzod kyi, bde ba la bdag mi bzod do; bdag ni bdag med pa la bzod kyi, bdag la ni bdag mi bzod do; bdag ni mi sdug pa la bzod kyi, sdug pa la bdag mi bzod do, zhes bya ba, de ni gnyen pos spong ba’i bzod pa ste, de ni shin tu bzod pa ma yin no.
bdag ni stong pa nyid la bzod kyi, lta ba’i rnam pa la bdag mi bzod do; bdag ni mtshan ma med pa la bzod kyi, mtshan mar rnam par rtog pa la bdag mi bzod do; bdag ni smon pa med pa la bzod kyi, smon pa la bdag mi bzod do; bdag ni mngon par ’du mi byed pa la bzod kyi, mngon par ’du byed pa la bdag mi bzod do; bdag ni nyon mongs pa thams cad zad pa la bzod kyi, nyon mongs pa la bdag mi bzod do; bdag ni dge ba la bzod kyi, mi dge ba la bdag mi bzod do; bdag ni ’jig rten las ’das pa la bzod kyi, ’jig rten pa la bdag mi bzod do; bdag ni kha na ma tho ba med pa la bzod kyi, kha na ma tho ba dang bcas pa la bdag mi bzod do; bdag ni zag pa med pa la bzod kyi, zag pa dang bcas pa la bdag mi bzod do; bdag ni rnam par byang ba la bzod kyi, kun nas nyon mongs pa la bdag mi bzod do; bdag ni mya ngan las ’das pa la bzod kyi, ’khor ba la bdag mi bzod do; zhes bya ba, de ni gnyen pos spong ba’i bzod pa ste, de ni shin tu bzod pa ma yin no.
ākrośatīti kṣāntiḥ sā dvayopalambhakṣāntir, na sātyantakṣāntiḥ;
atra ka ākrośatīti kṣāntiḥ sā dharmagaṇanānvavekṣākṣāntir, na sātyantakṣāntiḥ;
cakṣuḥ kim ākrośati cakṣur ma iti kṣāntir yathā kiṃ śrotraṃ ghrāṇaṃ jihvāṃ kāyaṃ me manaḥ kim ākrośati mana iti kṣāntiḥ sāyatanānvavekṣākṣāntir, na sātyantakṣāntiḥ;
atra na kaścid ākrośatīti kṣāntiḥ sā nairātmyānvavekṣākṣāntir, na sātyantakṣāntiḥ;
imā vyañjanasvarakā iti kṣāntiḥ sā pratiśrutkākṣāntir, na sātyantakṣāntiḥ;
ayam apy anityo ’ham apy anitya iti kṣāntiḥ sānityāvatārakṣāntir, na sātyantakṣāntiḥ;
ayaṃ viparīto ’ham aviparīta iti kṣāntiḥ sā natonnatakṣāntir, na sātyantakṣāntiḥ;
ahaṃ yukto ’yam ayukta iti kṣāntiḥ sā yuktāyuktakṣāntir, na sātyantakṣāntiḥ;
ahaṃ supathasthito ’yaṃ kupathasthita iti kṣāntiḥ sā mārgāmārgakṣāntir, na sātyantakṣāntiḥ;
aham anityatāṃ kṣame nāhaṃ nityatāṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ;
ahaṃ duḥkhaṃ kṣame nāhaṃ sukhaṃ kṣame, ’ham anātmatāṃ kṣame nāham ātmatāṃ kṣame, ’ham aśubhaṃ kṣame nāhaṃ śubhaṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ;
ahaṃ śūnyatāṃ kṣame nāhaṃ dṛṣṭigataṃ kṣame, ’ham ānimittaṃ kṣame nāhaṃ nimittavikalpaṃ kṣame, ’ham apraṇidhānaṃ kṣame nāhaṃ praṇidhānaṃ kṣame, ’ham anabhisaṃskāraṃ kṣame nāham abhisaṃskāraṃ kṣame, ’haṃ sarvakleśakṣayaṃ kṣame nāhaṃ kleśān kṣame, ’haṃ kuśalaṃ kṣame nāham akuśalaṃ kṣame, ’haṃ lokottaraṃ kṣame nāhaṃ laukikaṃ kṣame, ’ham anavadyaṃ kṣame nāhaṃ sāvadyaṃ kṣame, ’ham anāsravaṃ kṣame nāhaṃ sāsravaṃ kṣame, ’haṃ vyavadātaṃ kṣame nāhaṃ saṃkliṣṭaṃ kṣame, ’haṃ nirvāṇaṃ kṣame nāhaṃ saṃsāraṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ.
Tolerance thinking “He abuses me,” is tolerance apprehending duality, it is not absolute tolerance;
tolerance thinking “Who [in the sense of an permanent ego] abuses here?” is tolerance calculating and constructing moments of existence [as reflecting “The element of earth (pṛthivīdhātu) belonging to that person abuses my element of earth”], it is not absolute tolerance;
tolerance thinking “How can it be that [his] sight abuses my sight?”, and similarly, tolerance thinking “How can it be concerning my hearing, smelling, tasting and body, and how can it be that [his] mind abuses my mind?”, is tolerance concerning the fields of sense-perception, it is not absolute tolerance;
tolerance thinking “No one abuses here,” is tolerance with thought-constructions about egolessness, it is not absolute tolerance;
tolerance thinking “These things come from sounds of syllables,” is tolerance as of an echo, it is not absolute tolerance;
tolerance thinking “He is impermanent, I am also impermanent,” is tolerance engaged in impermanence, it is not absolute tolerance;
tolerance thinking “He is perverted, I am not perverted,” is tolerance concerned with high and low, it is not absolute tolerance;
tolerance thinking “I am right, he is wrong,” is tolerance concerned with right and wrong, it is not absolute tolerance;
tolerance thinking “I am established on good ways, he is established on bad ways,” is tolerance concerned with good ways and bad ways, it is not absolute tolerance;
tolerance thinking “I tolerate impermanence, but I do not tolerate permanence,” is tolerance rejecting [the opposite] by menas of an antidote, it is not absolute tolerance;
tolerance thinking “I tolerate suffering, but I do not tolerate pleasure, I tolerate egolessness, but I do not tolerate ego-ness; I tolerate the ugly, but I do not tolerate the beautiful,” is tolerance rejecting [the opposite] by means of an antidote, it is not absolute tolerance;
tolerance thinking “I tolerate emptiness, but I do not tolerate doctrinal viewpoints, I tolerate absence of distinguishing marks, but I do not tolerate the thought-constructions consisting in distinguishing marks, I tolerate the absence of longing, but I do not tolerate longing, I tolerate the absence of conditionality, but I do not tolerate conditionality, I tolerate the the cessation of all vices, but I do not tolerate the vices, I tolerate the good, but I do not tolerate the bad, I tolerate the transcendent, but I do not tolerate the worldly, I tolerate the unblamable, but I do not tolerate the blamable, I tolerate the unsullied, but I do not tolerate the sullied, I tolerate the purified, but I do not tolerate the impure, I tolerate extinction, but I do not tolerate existence,” is tolerance rejecting [the opposite] by means of an antidote, it is not absolute tolerance.
gang dag mi dmigs pa’i phyir shin tu rma mi phyin pa la bzod pa zhes bya zhe na, gshe’o zhes bzod pa, de ni gnyi ga la dmigs pa’i bzod pa ste zhes bya ba la sogs pa rgya cher gsungs so. gang zag ’di ni bdag la gshe ste, de bdag gis bzod par bya’o zhes bdag dang pha rol gnyi ga la dmigs pa ni thog ma med pa’i dus nas spros pa la mngon par dga’ ba’i dbang gis bdag dang gzhan du rtog par ’byung bar zad pas mi dmigs pa’i bzod pa ma yin zhes bya ba’i tha tshig ste, ’og ma dag la yang de dang mthun par sbyar ro.
Cf. Gaganaganyja fol. 344a7ff: bdag la gshe’ang bzod do snyam pa de ni nga yin ’dzin pa’i bzod pa ste, ’di ni nam mkha’ dang mtshungs pa’i bzod pa ma yin no.
’di la su zhig gshe zhes bya ba ni bdag gi sa’i khams la gang zag de’i sa’i khams gshe’am zhes bya ba la sogs par brtags na bzod pa ni chos la bgrang ba zhes bya’o.
Cf. Pāramitāsamāsa, 3.21: cakṣuḥ kim ākroshati cakṣur etac chrotrādi vākroshati kiṃ tadādi / yaivaṃ kṣamā sāyatanāvekṣā na kṣāntir eṣā paramārthatas tu //
’di dag ni yi ge’i sgra ’byung ba zhes bya ba ni gshe ba po’i gang zag gi tshig ’di dag ’di ni ka dang a la sogs pa’i yi ge’i sgra tsam du zad na, mi bzod par bya ba ci zhig yod ces bya ba de ni brag ca’i sgra la bzod pa zhes bya’o.
’di yang zhes bya ba ni gshe ba po’o, bdag kyang zhes bya ba ni gshe bar bya ste, gnyi ga skad cig gis ’jig cing mi rtag pa yin na, mi bzod du ci yod ces bzod pa’o.
’di ni phyin ci log yin gyi zhes bya ba ni phyin ci log bzhi’i dbang du gyur ces bya ba’i tha tshig go.
bdag ni rigs kyi zhes bya ba ni bdag ni rigs pa dang ldan pa ’di la mi bzod par bya bar mi rigs so zhes bzod pa’o.
lam bzang po ni phyin ci ma log pa’i lam mo.
bdag ni mi rtag pa la bzod kyi zhes bya ba la sogs pa la mi rtag pa dang sdug bsngal ba la sogs pa ni rtag pa dang bde ba la sogs pa’i gnyen po yin pas, bdag ni chos thams cad mi rtag go zhes bya ba la sogs pa la bzod kyi, rtag go zhes bya ba la sogs pa la mi bzod do snyam nas mi rtag pa la sogs pa la bzod na gnyen pos spong ba zhes bya ba’i bzod pa zhes bya ste, lhag ma rnams la yang de bzhin du sbyar bar bya’o.