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k"# n#ma saptada$ama% prakara&a% ||

| las brtag pa (es bya ba ste rab tu byed pa bcu bdun pao ||
Investigation of Actions and Fruits
!tm! skandh! yadi bhaved udayavyayabh!g bhavet |
skandhebhyo nyo yadi bhaved bhaved askandhalak#a$a% ||1||

|| (6)gal te phu' po bdag yin na | | skye da' jig pa can du gyur |
| gal te phu' po rnams las g(an | | phu' poi mtshan id med par gyur |
If the aggregates were self, it would be possessed of arising and decaying. If it were other than
the aggregates, it would not have the characteristics of the aggregates.
!tmany asati c!tm)ya* kuta eva bhavi#yati |
nirmamo niraha*k!ra% +am!d !tm!tman)nayo% ||2||

| bdag id yod pa ma yin na | | bdag gi yod par ga la gyur |
| bdag da' bdag gi (i bai phyir | | 'ar dzin 'a yir (7)dzin med gyur |
If the self did not exist, where could what is mine exist? In order to pacify self and what is
mine, grasping I and grasping mine can exist no more.
nirmamo niraha*k!ro ya+ ca so pi na vidyate |
nirmama* niraha*k!ra* ya% pa+yati na pa+yati ||3||

| 'ar dzin 'a yir dzin med ga' | | de ya' yod pa ma yin te |
| 'ar dzin 'a yir dzin med par | | ga' gis mtho' bas mi mtho' 'o |
The one who does not grasp at me and mine likewise does not exist. Whoever sees the one who
does not grasp at me and mine does not see.
mamety aham iti k#)$e bahirdh!dhy!tmam eva ca |
nirudhyata up!d!na* tatk#ay!j janmana% k#aya% ||4||

| na' da' phyi rol id dag la | | bdag da' bdag gi sam zad na |
| e bar len pa gag gyur (i' | | de zad (11a1)pas na skye ba zad |
When one ceases thinking of inner and outer things as self and mine, clinging will come to a
stop. Through that ceasing, birth will cease.
karmakle+ak#ay!n mok#a% karmakle+! vikalpata% |
te prapac!t prapacas tu +,nyat!y!* nirudhyate ||5||

| las da' on mo's zad pas thar | | las da' on mo's rnam rtog las |
| de dag spros las spros pa ni | | sto' pa id kyis gag par gyur |
Through the ceasing of action and a-iction, there is freedom. Action and a-iction [come]
from thoughts and they from xations. Fixations are stopped by emptiness.
!tmety api prajapitam an!tmety api de+itam |
buddhair n!tm! na c!n!tm! ka+cid ity api de+itam ||6||

| bdag go (es kya' btags gyur ci' | | bdag med ces kya' bstan (2)par gyur |
| sa's rgyas rnams kyis bdag da' ni | | bdag med ga med ces kya' bstan |
It is said that there is a self, but non-self too is taught. The buddhas also teach there is
nothing which is neither self nor non-self.
niv.ttam abhidh!tavya* niv.tta+ cittagocara% |
anutpann!niruddh! hi nirv!$am iva dharmat! ||7||

| brjod par bya ba ldog pa ste | | sems kyi spyod yul ldog pas so |
| ma skyes pa da' ma gags pa | | chos id mya 'an das da' mtshu's |
That to which language refers is denied, because an object experienced by the mind is denied.
The unborn and unceasing nature of reality is comparable to nirvana.
sarva* tathya* na v! tathya* tathya* c!tathyam eva ca |
naiv!tathya* naiva tathyam etad buddh!nu+!sanam ||8||

| thams cad (3)ya' dag ya' dag min | | ya' dag ya' dag ma yin id |
| ya' dag min min ya' dag min | | de ni sa's rgyas rjes bstan pao |
Everything is real, not real; both real and not real; neither not real nor real: this is the teaching
of the Buddha.
aparapratyaya* +!nta* prapacair aprapacitam |
nirvikalpam an!n!rtham etat tattvasya lak#a$am ||9||

| g(an las +es min (i ba da' | | spros pa rnams kyis ma spros pa |
| rnam rtog med don tha dad med | | de ni de id (4)mtshan id do |
Not known through others, peaceful, not xed by xations, without conceptual thought, without
di/erentiation: these are the characteristics of suchness.
prat)tya yad yad bhavati na hi t!vat tad eva tat |
na c!nyad api tat tasm!n nocchinna* n!pi +!+vatam ||10||

| ga' la brten te ga' byu' ba | | de ni re (ig de id min |
| de las g(an paa' ma yin phyir | | de phyir chad min rtag ma yin |
Whatever arises dependent on something else is at that time neither that very thing nor other
than it. Hence it is neither severed nor permanent.
anek!rtham an!n!rtham anucchedam a+!+vatam |
etat tal lokan!th!n!* buddh!n!* +!san!m.tam ||11||

| sa's rgyas jig rten mgon rnams kyi | | bstan pa bdud rtsir gyur pa de |
| don gcig ma yin tha dad min | (5)chad pa ma yin rtag ma yin |
That ambrosial teaching of the buddhas, those guardians of the world, is neither the same nor
di/erent, neither severed nor permanent.
sa*buddh!n!m anutp!de +r!vak!$!* puna% k#aye |
j!na* pratyekabuddh!n!m asa*sarg!t pravartate ||12||

| rdzogs sa's rgyas rnams ma byu' (i' | | an thos rnams ni zad gyur kya' |
| ra' sa's rgyas kyi ye +es ni | | ston pa med las rab tu skye |
When perfect buddhas do not appear, and when their disciples have died out, the wisdom of the
self-awakened ones will vividly arise without reliance.