The Great Bundle of Precepts on Severance Outline by Lord Rangjung Dorje

The Great Bundle of Precepts on Severance Outline by Lord Rangjung Dorje

Introduction

Introduction to Machik’s Great Bundle of Precepts

The Great Bundle of Precepts on Severance is considered a source text (gzhung) of the Severance tradition attributed to Machik Lapdrön (1055-1149), the founder of the lineage. According to The Religious History of Pacification and Severance by Khamnyön Dharma Senge (19th c.), it was taught in a single day to a large crowd, which included the three Indians who arrived instantly in Tibet by means of the practice called “swift foot” to investigate the authenticity of Machik and her increasingly popular teachings (30b). As a woman and the originator of a “new” teaching tradition, Machik Lapdrön was under considerable suspicion and often had to prove her worth. In Machik’s Complete Explanation, she explains the meaning of the name “bundle of precepts” as meaning that it is based on the long, middle length, and short precepts of the Buddha Shakyamuni, which she had studied previously (94). In other words, she maintained that the teachings contained herein are nothing other than the authentic words (bka’) of the Buddha.

The commentary and outline are by Rangjung Dorje (1284-1339), the Third Karmapa hierarch, who was an important figure in the Severance tradition. His many works on Chöd are considered authoritative in the Kagyu lineage. The text translated here as found in Kongtrul’s Treasury of Precious Instructions appears under the simple title “Outline”, although it also contains a commentary as a separate text, bearing the Sanskrit name ṭīkā, usually translated into Tibetan as rnam par bshad pa, “Complete Explanation”. It is unusual and quite edifying for a Tibetan author to actually separate out the outline from the commentary, although it does present a few extra problems of consistency. Nevertheless, Rangjung Dorje’s work exhibits his usual precision and brilliance. The text is also found in his Collected Works. The words in parentheses after the headings in the Outline were included by Rangjung Dorje to indicate the beginning word[s] of each verse, and they are repeated in the commentary. However, due to the differences in English grammar, it was not always possible to keep them at the very beginning of each verse in translation, but they will appear somewhere in the first line.

Translation

Homage to the Perfection of Wisdom {54}
There are three parts to this Great Bundle of Precepts on Severance of Evil:
I. Introduction

A. The Homage (beginning with “unspeakable”)

B. Presentation of the Name (Severance)

C. Brief Explanation (a few)

II. The Source Text

A. Brief Presentation (devils)

B. Extensive Explanation

1. The Particular Four Devils

a. Tangible Devil

i. Identifying that Devils Come from Oneself (tangible)

ii. Ascertaining their Essential Emptiness (form)

b. Intangible Devil

i. Identifying the Sensations (intangible)

ii. Natural Liberation as Realization Dawns (realm of phenomena)

c. Devil of Exaltation

i. Brief Presentation (exaltation)

ii. Extensive Explanation {55}

I) Common

A) If Attached to Qualities it is a Path Devil (haunted places, demons)

B) Taught to be Like a Dream (qualities)

II) Supreme

A) The Path as Devil if Not Understood

1) Identifying the Devil

a) Brief Presentation (supreme)

b) Extensive Explanation (free from elaboration)

2) Liberation if Understood as Symbolic

a) No View or Viewed in the Self-Arisen (view and meditation)

b) No Meditation or Meditator (everything)

c) If Spontaneous Occurrence is Held (zin) in One's View, and Held as Conduct, Conduct is One's Play (one's conduct)

d) Experience is Beyond Intellect (experience)

B) Intellectual Fabrication as Devil

1) Having Desire is the Devil of Result (supreme)

2) If Realized to be Oneself, Nothing to Accomplish. (body, speech, and mind)

d. Devil of Inflation

i. Brief Presentation (devils)

ii. Extensive Explanation {56}

I) The Tangible Devil is Included in Inflation

A) Things not Held in the View are Taught as the Devil (objective things)

B) Knowing [they] are Rootless, Everything is Liberated (objective things)

II) The Intangible Devil is Included in Inflation

A) Identifying Five Devils that come from the Root Devil of Inflation (intangible)

B) Realization of Five Primordial Awarenesses and Emancipation from Six Classes if Inflation is Liberated (aggression)

C) Example of Fearlessness (thus)

D) Even with Realization, it is Bondage if not Severed (even with realization)

E) Becoming Buddha Once inflation is Severed (emaho)

III) The Devil of Exaltation is Included in Inflation

A) Common

1) If Attached to Spiritual Powers it's a Devil (exaltation)

2) If not Attached, it's an Ornament (without attachment)

B) Supreme

1) Excitement as a Devil (three kāyas)

2) Not Inflation if Understood (samsara self-)

2. Ascertaining by Example

a. Explanation of Examples

i. Bondage if Not Carried into One's Being (through example)

ii. Benefiting Others if One Realizes it Oneself (fine cow)

b. View

i. Realizing that Devils are Rootless (great garuda)

ii. Cutting Through by Knowing That (rootless)

c. Meditation

i. Examples of Nonthought (method of resting)

ii. Resting Freely Uncontrived (contrive or adulterate)

iii. Transcending Misery Through Knowing Thoughts [and] Memories are not Validly Existent (intrinsic awareness)

d. Conduct

i. Yogic Discipline Free of Afflictive Emotion (conduct)

ii. Everything as an Ally through Mastering Conduct (by oneself)

e. Results

i. Realizing the Meaning, No [Result] to Establish (results) {57}

ii. Oneself is Buddha for Sure (inflation)

3. Presentation Without Example

a. Deluded Cognition

i. Naturally Deluded (noncognizant)

ii. Deluded Regarding Tenants (single inseparability)

b. Ignorance, Primordial Awareness

i. Stupidity Transformed into Primordial Awareness (therefore)

ii. Whatever Arises is Naturally Occurring (cognition)

c. Unmade Ground

i. Not Made by Buddha (genuine meaning)

ii. Not Realized by Fixation (unmade unconditioned)

d. The Path of no Making

i. Realizing the Four Perception Spheres are Invalid (unmade)

ii. Liberation from Samsara through Realizing the Meaning (form and feeling)

e. Unreal Results

i. The Expedient Method for the Small-Minded (unreal)

ii. Something Established as Real is Meaningless (if real)

iii. If Mind is not Liberated it is Meaningless (of dharma)

iv. Realizing Nonfixation Reveals Body, Speech, and Mind (on body)

III. Conclusion

A. The Meaning of the Name (emaho)

B. Experience

1. Experience Free of Intellect (earnestly)

2. Special Instructions (haunted places )

3. If the Load is Carried it is the View (conditions that appear)

4. The Importance of Wandering in Haunted Places (haunted place)

The condensed meaning of the Great Bundle is complete.

Complete Explanation of Severance (gCod kyi ṭīkā)

Homage to the Perfection of Wisdom; total pacification of elaboration, unconditioned peace transcended to the heart of unimpeded compassion, flawless and copious like blooming lotuses: I bow to the Mighty Sage and bodhisattvas who love beings.

A gathering of letters and names from ineffable space, emanated as the speech treasury of eighty-four thousand, {58} all essentialized in the perfection [of wisdom] practice: I compose the letters of the severance of conceptual thought.

The explanations of whatever treatises and instruction anthologies there are from the Word of the Victor and the bodhisattvas and their immeasurable emanations who came to the world are all included in the Greater or Lesser Vehicles. This [text] is from the Great Vehicle. Of the two intentions of the sūtras and the tantras, this is the penultimate: the perfection of wisdom. Of the two ways to take that into practice—training thoroughly and ascertaining the lack of the eight extreme conceptual constructs by means of scripture and reasoning, and the way to destroy the illusion of valid appearance of form and so on based on interior attention ('jog)—plus the enhancement of both of those by the nondual mixing of subject and object: [this] is the instruction of Severance, the perfection of wisdom. It has two parts: the story of how it emerged and the actual instructions. The first, which concerns the three types of lineage [transmission] and the stories of Machik and others, can be learned elsewhere. The second has three sections: the instructions of the sugata precept lineage, the instructions of the blessing-empowerment lineage, and the instructions of the prophecy lineage. Of those three, the first [consists of] Machik's own personal experiences that were written down in four [versions]: (1) Outer: the peaceful Great Bundle of Precepts, which is explained extensively, (2) Inner: pointing out [instruction] found in the Appendices (Le lag), (3) Meaning: revealing the vital points culled from the Them Khong, and (4) Secret: translating to the symbols of the symbol-dharma. All of those are found most exquisitely in this Great Bundle of Precepts, which has three parts: the introduction, the main text, and the conclusion.

I. Introduction A. The Homage The [first] two lines present the homage, beginning with "the unspeakable". {59} The meaning that is taught here is freedom from conceptual extremes. What is made manifest by the noble ones, the principle (bdag nyid can) of the total pacification of all elaborations, cannot not be expressed. Since ordinary individuals are incapable of figuring it out by thinking, it goes beyond subject and object. This is an homage to the perfection of wisdom itself, the principle that is separate from anything covered over and obscured by a frame of reference. Therefore this is no different than:

Unspeakable, unthinkable, inexpressible perfection of wisdom,

Unborn, unending, the very essence of space,

Realm of engagement of individual awareness's primordial awareness,

Homage to the mother of the buddhas of three times.

B. Presentation of the Name "Bundle of Precepts on Severance…" is the first mention of the title.

C. Brief Explanation The five lines beginning with "in hopes of benefiting a few…" represent the promise to explain [the text] and the brief presentation. The root of all phenomena is that it is not truly existent. To come to that realization requires the elimination of the two obscurations. The root that causes obscuration is conceptual thought from the all-base, [proliferating] into twice deluded and thrice deluded concepts. The attachment and clinging that comes from cognizing (rig pa) the valid existence of form and other objects becomes the devil that obscures their ultimate invalidity. Mind is empty since forever and inherently lucid clarity. Abiding in that is no different that the primordial awareness of a buddha. Therefore it states in a sūtra:

If mind is realized it is Buddha. Therefore, meditate well with the idea that you won't seek elsewhere for the Buddha.

II. The Source Text A. Brief Presentation {60} What are the devils that obscure the mind, which is self-aware, lucid, dharmakāya? They are tangible, intangible, exaltation, and inflation, but all four come from the root inflation.

B. Extensive Explanation There are three parts to the extensive explanation: presenting the four devils to beginners and then practicing, (2) engaging in invalid existence by means of example, and (3) presenting the practice without example. Those will also be connected with the five paths.

1. The Particular Four Devils a. Tangible Devil i. Identifying that Devils Come from Oneself (four lines beginning with "tangible") [This refers to] all that appears directly to the sense organs, such as forms and so on, and the negation and affirmation of them that binds us to samsara.

ii. Ascertaining their Essential Emptiness (sixteen lines beginning with "form") When appearances of forms and so on are established [as real], apprehending (rig) their essential nature as empty and [so] designating them is again establishing [them as real]. Scripture says, "form is emptiness." The Conqueror ascertained the emptiness of everything from form up to omniscience. By meditating on the invalidity of form and such, the fixation on permanent things is abandoned. By not mentally engaging even in that emptiness, one is free of the conventional designations (tha snyad) of nihilism. In this kind of lack of valid [existence], even though the mere appearances of form and so on cannot be stopped, the realization of form's lack of intrinsic existence is the perfection of wisdom. Meditating like that is the supreme path. It states in the Noble [Perfection of Wisdom]:

As for form, it is free of the very essence of form. Similarly, feeling, perception, formation, and consciousness {61} are free of the very essence of consciousness and so on.

Letting discursive thought stop on its own is the meditation. Discursive thought is the intangible devil, however the clinging by the deluded mind that becomes obstinate reification (a mthas su gyur pa) is the tangible [devil]. Therefore it is said of these: "transform them into the primordial awareness of the space of phenomena (dharmadhatu)."

b. Intangible Devil I) Identifying the Sensations (nine lines starting with "intangible") [This refers to] "the good and bad sensations (byung tshor) arising from the mentation consciousness." Those, however, will be naturally liberated if they are realized.

ii. Natural liberation as Realization Dawns (ten lines beginning with "realm of phenomena's great expanse") Thoughts are like waves [arising] from the basic space of mind itself, but it is said that they will be liberated by resting evenly within lucid reflective awareness without accepting or rejecting, as was explained before.

c. Devil of Exaltation i. Brief Presentation (three lines beginning with "exaltation") [The devil of exaltation] comes of one's own cognition (rang rig) being deluded about the two devils, common and supreme.

ii. The Extensive Explanation has two parts: common and supreme. I) Common A) If Attached to Qualities it is a Path Devil (eight lines beginning with "haunted places") Having taken into experience the instructions of the guru, an arrogant mind may develop from integrating on the path the uprisings of minor (phra'u) [demons]. Also distractions and other obstructions to awakening may occur. These are all taught to be devils.

B) Taught to be Like a Dream (eleven lines beginning with "qualities") This presents the lack of validity of the antidote as well, once the problem of the aforementioned devils is cleared up. {62} Whatever minor common qualities [have developed], remain unattached by [means of] the attitude of wisdom which eradicates the nonduality of object and mind. As in a dream or the water filling the hands of a beautiful girl, all positive aspects and so forth are just one's own discursive thoughts. Do not develop an arrogant mind. In the same way, understand whatever forms of suffering there are and once you understand, sever them directly. Up to this point the instructions for the enhancement to the practice on the path of accumulation has been presented.

II) Supreme This has two: presenting the path as devil if not understood and presenting mental fabrication as the devil. A) The Path as Devil if Not Understood 1) Identifying the Devil a) The Brief Presentation in two lines and b) The Extensive Explanation in six lines: "Supreme" means the view free from elaboration, the meditation in equilibrium, conduct without discursive thought, and holding the experience aspect in practice. If one does not know that object and mind are nondual then there is fixation and it does not become the special path that brings about the realization of nonself.

2) Liberation if Understood as Symbolic a) No View or Viewed in the Self-Arisen (six lines beginning with "view and meditation") There are limitless specialized explanations on view and meditation for certain individuals who have sharp faculties. However, ultimately it [boils down to] mental non-activity (yid la byar med). Therefore, to abandon obstinate reification and apply the seal of invalidity to appearances of unimpeded energy (rtsal snang) is the supreme severance. A similar [sentiment] is stated in the Extensive [Sūtra] from "Do not mentally engage form" up through "knowledge of all aspects" Therefore mental nonengagement (yid la mi byed pa) is taught. {63}

b) No Meditation or Meditator (ten lines from "everything is self-arising") Everything that was mentioned above and so on is all one's own mind, and so there is no meditation involving deliberate antidotes. "Clear, serene" and so on [mean that] although there are particular meditative stabilities, the examples of water and butter and so on demonstrate that the meditation object and the meditator are not two.

c) If Held (zin) by Spontaneous View, Conduct is One's Play (sixteen lines beginning with "one's conduct") Conduct that is purposefully engaged for the sake of [realizing] invalid [existence] is no conduct (spyad du med) and experienced appearances won't be held by antidotes of obstinate reification because if you do not understand self-liberation, it is bondage. Even if inserting an antidote does self-liberate—since really there is nothing at all to prevent it—nevertheless do not do conduct without realization. [According to] this approach (bzhed pa), directly severing afflictive emotions and other thoughts by powerful antidotes and applying the seal of invalid [existence to the] severing consciousness is taught as the supreme conduct.

d) Experience is Beyond Intellect (ten lines beginning with "experience") This gives the instructions for severing deviations (gol sa) of the path. Since the root of devilry is to have a frame of reference referential meditation is not the meditation of the perfection of wisdom. But how can that be? To be free of a meditation object and a meditator is the epitome (bdag nyid can) of isolation from all fixation. Resting without fixation [on perceived] appearances and [perceiving] mind (snang sems), a range of experiences occur but they are annihilated as fictitious (bden med). If one were to meditate with subject and object for a million eons or whatever, it would not be the path of suchness. But one split second of realizing invalid [existence] brings all devils liberation on their own ground. It is for this reason that [one] relies on an excellent guru. {64}

B) Intellectual Fabrication as Devil 1) Having Desire is the Devil of Result (five lines beginning with "supreme") The signs of warmth on the path of the three vehicles and the desire for results and all fixations are devils.

2) If it is Oneself, Nothing to Accomplish (eleven lines beginning with "body, speech, and mind") To be liberated from having hopes and fears regarding the above-mentioned causes and results and so forth, one must realize that one's own body, speech, and mind are the three kāyas. Therefore buddhahood is not accomplished from anything else. As Master Nāropa explained, "it is taught that all phenomena abide in mind; that mind itself is the root of phenomena." If one does not come to the realization of mind itself as such, practicing for eons and will not bring attainment. Buddha[hood] will not be accomplished anywhere apart from cutting through all fixation on the selfhood of phenomena and persons, without any hopes for the path and results.

d. Devil of Inflation i. Brief Presentation The two lines beginning with "devils are divided into four" are easy to understand.

ii. Extensive Explanation This has three parts: the tangible devil is included in inflation, the intangible devil is included in inflation, and the devil of exaltation is included in inflation.

I) The Tangible Devil is Included in the Devil of Inflation A) Things not Held in the View are Taught as the Devil (two lines beginning with "objective fixation") Attachment to the objects of deluded sensory consciousness (dbang shes), [such as] white-red, object-subject, is said to become the tangible devil.

B) Knowing [they] are Rootless (fifteen lines beginning with "objective things") As mentioned above, when one realizes any concepts (rnam rtog) comprised of dualistic fixation as inflation, one realizes coarse apprehended objects (gzung yul) without fixation. {65} Severing that inflation cuts off the four devils. For example, by extinguishing the fire inside, the smoke in the crevices of the wall naturally subsides. Furthermore, like cessation or the [nirvanic] peace of the shrāvakas, mere objective appearances are not stopped. The objects of form and so on [continue to] appear, [but] their essence remains the empty nature of phenomena. Like a rainbow in the sky, the appearance has no nature of its own. Just so, the noble ones see this as totally obvious (a cang ches), while ordinary individuals [know] it is so if they examine and investigate by means of scripture and reason. In the Heart Sutra it is explained, "form is empty, emptiness is form." For example, it is like a skilled illusionist in whom thoughts of attachment to the [created] illusions do not occur. Therefore, other than realizing that the four devils that come from inner inflation are not truly existent, it is not that the dualistic intellect has [something] to sever (bcad du yod pa). The realization that things and fixations are rootless [means that] form and so on are liberated in their own ground. That is the perfection of wisdom. Therefore it is said, "rest within the state free of dualistic fixation."

II) The Intangible Devil is Included in Inflation A) Identifying Five Devils that Come from the Root Devil of Inflation (six lines beginning with "intangible") The five poisons and so forth that become hopes and fears are devils of inflation.

B) Realization of Five Primordial Awarenesses and Emancipation from Six Classes if Inflation is Liberated (twenty-two lines beginning with "aggression is liberated on its own ground") Again, as with the explanation in the section on the inclusion of intangible in inflation, knowing that conceptual thought is without basis liberates the five afflictions in their own ground. Once the sufferings of the six types of beings is purified in its own ground, the five afflictions become the five primordial awarenesses. {66} To expand upon that: taking the afflictive emotion of aggression as the cause, the suffering of hell will be experienced. Since that is inflation, based on the realization that it is without basis, the mirror-like primordial awareness will be obtained. The same can be applied to the [other triads]: desire, hungry ghosts, and discriminating primordial awareness; stupidity, animals, and the realm of phenomena primordial awareness; jealousy, gods and humans, and primordial awareness of accomplishing action; pride, demi-gods, and the primordial awareness of equality. Therefore it is said, "inflation liberated on its own ground is the perfection of wisdom."

C) Example of Fearlessness (nyams nga med pa) (thirteen lines beginning with "thus") This is a special instruction. Since all conceptual thought is a devil, one severs it. For example, just as a lion that lives in the snow mountain ranges has no hesitation (zhum pa) or apprehension (bag tsha ba), annihilate inflation and rest evenly within the state of the absence of valid existence. No outer or inner obstacles whatsoever will rise. But in case they do, they will certainly become a training exercise (nges par rtsal sbyong su 'gyur), because they are your own apparitions. Now you may wonder whether the cutting off of thoughts and concepts is not meditation. It is not like that. By cutting off whatever arises as not validly existent, even the lesser vehicle and so forth is eclipsed; what need to mention disease and spirits and so forth? Therefore, this severance free of root is especially elevated.

D) Even with Realization, it is Bondage if not Severed (seven lines beginning with "even with realization") So for individuals who may have the realization of the meaning of the lack of valid [existence] as explained above, yet have not taken the unity of view and meditation into their experience, {67} then it is no different than having fixation on objects. For example it is like an untempered sword. Evils are vanquished by taking into experience the unity of view and conduct. For example, it is like a great being who knows the skills of a warrior who vanquishes the hosts of enemies. This is taught in the Verse Summary [on the Perfection of Wisdom]: [in the part starting with] "For example, like a great man who is skilled and endowed with qualities" up through "gets away safely and again comes back home." That provides the example, and the explanation is "similarly, at that time the skilled bodhisattva generates great compassion for the sentient being realm and goes totally beyond the four devils and the two grounds."12

E) Becoming Buddha Once Inflation is Severed (four13 lines beginning with "emaho") If one realizes freedom from absolutely all fixations, one becomes a buddha. As it explains in the Verse Summary on the Perfection of Wisdom:

Those past lords and those present in the ten directions of the world became supreme physicians by training in this knowledge mantra.14

Rest in the lack of true existence of everything.

III) The Devil of Exaltation is Included in Inflation This has two: common and supreme.

A) Common 1) If Attached to Spiritual Powers it's a Devil (five lines beginning with "exaltation") So attachment to the signs of warmth and temporary results is itself a devil.

2) If not Attached, it's an Ornament (two lines beginning with "without attachment") The unimpeded energy (rtsal) arising in the very self (bdag nyid) that is separated from dualistic fixation is an ornament. In the Verse Summary, there is the simile of the miracle and:

Similarly, a skilled bodhisattva abiding in emptiness, gone beyond to the miracle of primordial awareness, non-abiding, {68} displays limitless deeds for migrators for millions of eons without regret or fatigue.15

B) Supreme 1) Excitement as a Devil (two lines beginning with "three kāyas") The three kāyas abide as an aspect of oneself. Harboring hopes and fears over any other thing is a devil.

2) Not Inflation if Understood (eight lines beginning with "samsara is self-liberated")16 Knowing that samsara and nirvana are liberated on their own grounds and understanding that thoughts and memories are not validly [existent], there is no other antidote to meditate on. Therefore it is taught to "cut off inflation!" Furthermore, one can learn in detail about the devils' aspects in the chapter on devils from the perfection [of wisdom sūtras]. Since their root is also conceptual thought, cut through that very thing and meditate. The above [concerns] the path of application. Below is presented the enhancement practices of conduct in practice.

2. Ascertaining by Example a. Explanation of Examples i. Bondage if Not Carried into One's Being (six lines beginning with "through example") People who receive this instruction and neither liberate themselves nor help others are like the example of the birds and autumn delivery. This demonstrates [the attitude that] "it's hard to liberate myself and others!"

ii. Benefiting Others if One Realizes it Oneself (six lines beginning with "fine cow") If the person him- or herself realizes the lack of valid [existence], it automatically benefits sentient beings. Like the simile of the cow, one should realize nonself by oneself. It explains in the Verse Summary: {69}

In case the notion of sentient beings [and] the notion of suffering is produced, thinking to help migrators and eliminate suffering, a bodhisattva will have fully considered self and beings. This is to not engage in the sublime perfection of wisdom.17

To achieve the authentic welfare of migrators, one must know that one is not truly existent and by the same token know that of sentient beings as well. As with sentient beings, the dharma that is the antidote for the afflictive emotions must also be understood in that way. Therefore it is also explained in the Verse Summary:

However it is for the self, know it is also so for all sentient beings. However it is for all sentient beings, know it is also so for all dharmas. No thought of either nonproduction or production: This is to engage in the sublime perfection of wisdom.18

b. View i. Realizing that Devils are Rootless (Eleven lines beginning with "great garuda") In developing the meaning of nonself, the realization of both kinds of nonself and the liberation of inflation on its own ground bring about the realization that the four devils are rootless. One attains the sign of a nonreturner and becomes victorious over all devils, as in the simile of the great garuda. Without that kind of realization, one's conduct will have little meaning, as in the simile of the tree trunk. ii. Cutting Through by Knowing That (six lines beginning with "rootless") If one knows that the discursive thoughts that come up are incidental without true existence, there is liberation in the inseparability of the problem and its antidote. Then body, speech, and mind are liberated as Body, Speech, and Mind.

c. Meditation i. Examples of Nonthought (fifteen lines beginning with "method of resting"). To evenly rest in the meaning of nonself, fully pacify all conceptual elaborations and be without thought, like a shrine-room statue. {70} Thoughts about sensations subside in the realm of the nature of phenomena like lightning. Though discursive thoughts occur, they do not move beyond the nature of phenomena, like waves in water. Rest freely (lhug par) without contrivance in the realm where everything is the play of primordial awareness. These methods teach the method of evenly resting.

ii. Resting Freely Uncontrived (nine lines beginning with "contrive [or] adulterate") Other than [just] resting evenly without mental engagement, to create ('chos par byed pa) contrivances by discursive thought is a devil. Therefore one should rest freely without contrivance. In that sense, the similes of freely [resting] the six groups of consciousness are to rest like a person gripped by disease, like someone maintaining peace of mind, [and] like an immature child who sees its mother appear but is powerless [to act].

iii. Transcending Misery Through Knowing Thoughts and Memories are not Validly Existent (eleven lines beginning with "awareness") One's own cognition (rang rig) with its dualistic conceptual thinking is precisely the haunted place. Cutting through this in itself will result in cutting off all haunted places. In the case of beginners who are somewhat timid, they should do [practices] such as casting out [the body] as food without attachment, and dwell in the meaning of the perfection of wisdom. Rest without getting involved in concepts of good and bad, as in the simile of the simpleton with a full belly. Then without being afraid of memories, liberated from cyclic existence (samsara), transcendence of misery (nirvana) will be attained. Understand that the meaning of all this is to be without deliberate action (bya brtsol med pa). It says in the Perfection of Wisdom: "The perfection of wisdom is to be without thought, without mental activity," and:

Form is not wisdom for form has no wisdom. Consciousness, perception, feeling, and volition these are not wisdom, for these also have no wisdom. It is equivalent to the realm of space, indivisible.19

d. Conduct i. Yogic Discipline Free of Afflictive Emotion (twelve lines beginning with "conduct") Individuals who have realized nonself, for the sake of sentient beings, display blessing conduct and the conduct on the path of severing discursive thought. Whichever of those two it is, the special [characteristic] of all conduct is that though there is great yogic discipline, the [person's] stream of being is without afflictions, like a wrathful mask. There is no fixation or attachment to the conduct, like a fish swimming in water. It is conduct without a trace of afflictive emotions, like the wind wending its way through mountain ravines. Subduing the obstacles of yogic discipline, since it is without anger or passion, is the perfection of wisdom. It says as much in the Verse Summary:

At that time the devil becomes afflicted with agony, weary of misery, unhappy in suffering, and humbled. "How can I make this bodhisattva mentally despondent (yid nur ba)?" In order to terrify he ignites fire in all directions and hurls meteors.

When those wise ones possess resolute intent,20 day and night viewing the meaning of sublime perfection of wisdom, then their bodies, minds, and speech move like a bird in the sky. How then could the kinsmen of darkness gain purchase?21

ii. Everything as an Ally through Mastering Conduct (eleven lines beginning with "by oneself") As explained before, the conducts of realized nonself must be naturally occurring conduct without the obstacle of inflation. It is not [achieved by those] with dualistic fixation. That is, designating with fixation is no different than delusion. In a dream, one may experience suffering but it is one's own deluded thought. Gods and so forth also depend on one's own attachment to their actuality. {72} Therefore all [things] good and bad are one's own fixation. One's own perceptions harm oneself because they are the designations of dualistic reification. If one realized their lack of validity, then unrelated objective appearances would have no ability to cause harm, like the poisonous snakes of India that can do no harm in Tibet.

e. Results i. Realizing the Meaning, No Result to Establish (nine lines beginning with "results") Seeing nonself in actuality, inflation is liberated on its own ground. There is no other meaning of buddha that could be established. That's because the subject (or perceiver) is realized to be the primordial awareness of naturally-occurring nature of phenomena. Thus, "Mind is no-mind; the inherent nature of mind is lucid clarity."22 No-mind means unchanging [and] without conceptual thought, according to the Noble [Sūtra]. Mind is not truly existent; it is the nature of lucid clarity. Buddha[hood] is attained by realizing that. Other than the very one who is isolated from dualistic fixation, there is no buddha that could be established. For example, if one says "butter" to a person who has already seen excellent butter extract, there is no need to establish white23 and other aspects externally [because] they already have it confirmed in their mind. Similarly, an individual who has realized the two nonselves in actuality does not make the kāyas and primordial awareness or seek enlightened activity elsewhere.

ii. Oneself is Buddha for Sure (four lines beginning with "inflation free"24) As explained above, the four devils and the 84,000 afflictive emotions are conquered through realization and naturally pacified. Up to here, the conduct of the path of seeing along with its enhancement has been explained.

3. Presentation Without Example a. Deluded Cognition {73) i. Naturally Deluded (two lines beginning with "noncognizant") There is no object of dualistic clinging established in the nature of phenomena. The intellect that definitely clings (zhen) to mere appearance imagines (brtags) various [things] such as being aware, that of which one is aware, and so on. Since that becomes dualistic it is said to be deluded.

ii. Deluded Regarding Tenants (twenty-two lines beginning with "single inseparability") Although the meaning of nonself is not divisible, buddhas and sentient beings occur based on awareness or lack of awareness (i.e. ignorance) of it. Thus the delusion of ignorant dualistic fixation is said to be like water and gold and the sky.25 Coemergent ignorance creates the condition for delusion as sentient beings. Thus [delusion] is said to arise from oneself not realizing that very thing and [from] external [sources] of erroneous ideas. There are endless wrong views, but to [mention some] in brief: Nihilistic extremists (chad pa ba) hold that there is no cause and effect before and after and also that there is no after[life] and are thus deluded. [There are] those with the view of a permanent self, singular and self-contained, which is unchanging and so forth. The shrāvakas (hearers) believe that the partless atoms [of the] object (or percept) and indivisible moments of the subject (or perceiver) are absolute. Pratyekabuddhas (self-realizers) state that the object does not exist but the subject is absolute [reality]. Chittamātras (mind-only) think that both object and subject are non-existent and that reflective awareness (rang rig) is absolute [reality]. True-image chittamātras26 believe that the appearing aspects, such as white, red, etc., are true to the consciousness itself. False-image chittamātras27 believe that although those images are false, they are true to the consciousness of nonexistent images (rnam med kyi shes pa). However, aside from the difference in the density of delusion, it is said that [these different views] do not go beyond the net of conceptual thinking. Furthermore, it is said, "the mādhyamakas (centrists) are free of the eight extremes of elaboration." {74} These are the terms in use. Proponents of the father tantras of secret mantra believe in great bliss that arises [as] experiences of bliss-clarity based on the channels and energy currents. The mother tantrikas believe in method and wisdom, the primordial awareness of bliss-emptiness. Of the [proponents] of so-called mahāmudra, the ultimate of both [those tantras], some believe [it is] beyond intellect, and some great completion (rdzogs chen) [proponents] believe in [even] the relative truth as the nature of phenomena. There are those and other beliefs in the [various] tenet systems. None of them will see the meaning of nonself, because they are fixated on tenets. In that vein, Telopa said:

Through Mantravada and Pāramitā, Vinaya, Sūtra, Abhidharma, and so forth, or your own scriptures and tenets, you will not behold the lucid clarity of mahāmudra: anger and passion obscure the sight of lucid clarity.28

As explained there, it is not about cognizing object (yul) and subject (yul can). Since object and subject are not valid, that which is cognized and the cognizer are not two. It is the suchness of the nature of phenomena.

b. Ignorance, Primordial Awareness i. Stupidity Transformed into Primordial Awareness (six lines beginning with "therefore noncognizant") If lucid clarity, the primordial awareness of the realm of phenomena, manifests seamlessly during sleep and [waking] appearances then inflation is liberated on its own ground and the deluded appearances arise as primordial awareness. That's the real Buddha.

ii. Whatever Arises is Naturally Occurring (five lines beginning with "cognition") By understanding that the cognizer and that which is cognized are not validly existent, fixation on subject-object is inherently pure. Deeds and beneficial activities (phrin las) are not enacted deliberately but occur as natural occurrences. Therefore when such meaning as that is actualized, it is not ever [manifested as] reified conduct.

c. Unmade Ground {75} i. Not Made by Buddha (four lines beginning with "genuine meaning") The perfection of wisdom itself is also the ground of samsara and nirvana. Because it is empty since forever and nonself, it abides changelessly. Thus it is taught in the Verse Summary:

Those past lords and those present in the ten directions of the world became supreme physicians by training in this knowledge mantra. Whoever benefits and engages in the conduct with compassion, having trained in this knowledge mantra, will become wise and touch enlightenment. Those with conditioned happiness and those with unconditioned happiness, whichever, all their happiness should be known as coming from this.29

ii. Not Realized by Fixation (four lines beginning with "unmade")30 The unconditioned, as was mentioned before, is called "ground" (gzhi) because it is free of the three extremes of birth, ceasing, and abiding. Therefore sever all other errors.

d. The Path of no Making i. Realizing the Four Perception Spheres are Invalid (seven lines beginning with "unmade") In any case, people who see the truth of the unconditioned proceed on the path of no making. All appearances are annihilated in the lack of valid existence, so the intellect that fixates on emptiness is purified on its own ground. Since eternalism and nihilism are liberated in the lack of validity, it becomes the path of emptiness and compassion in union. Without mentally engaging in appearance and nonappearance, the obscurations of the absorptions of the higher realms31 and so on are purified on their own grounds. Then the cognitive obscuration of the path of meditation becomes pure.

ii. Liberation from Samsara through Realizing the Meaning (thirteen lines beginning with "form and")32 The aggregates such as form and so on, {76} and the elements and sense fields and so forth are liberated as invalid and thus one is liberated from the three realms. By not making anything in the mind, the two obscurations are naturally pure. This is buddhahood itself—levels and paths are completed. Mental nonengagement becomes the path. That is because it is the experimental practice of wisdom. As it states in the Noble [Sūtra]:

As all phenomena are mental nonengagement itself, the perfection of wisdom is that very mental nonengagement.33

Moreover, when mental movement or activity is liberated as invalid, there is no need to stop it, because it is free of effort.

This above section explains just a little of the path of meditation.

e. Results i. The Expedient Method for the Small-Minded (five lines beginning with "unreal") Existence and nonexistence, birth and cessation, coming and going, eternalism and nihilism and so forth are not truly established as real at all. The svābhāvikakāya that is taught as the result and also the presentations of the three kāyas and so forth are indeed appearing for those to be tamed due to the power of aspirations. In actuality, the thirty-two excellent marks and the eighty excellent minor signs and so forth do not have even an atom of valid existence as definite appearance in addition to their abiding nature. Thus, from the Highest Continuum:

Just as colors in their variety appear but are not the real gem, so appearance caused by various conditions of beings are not the real pervasive self.34

ii. Something Established [as Real] is Meaningless (eight lines beginning with "if real") In the absolute sense, if kāyas and primordial awareness were separately established as real, there would be no ability to pass over samsara because the perfection of wisdom is not an action item of the intellect. In case it could be established as the intellect or [its] object, since the intellect is deluded, all the effort to establish that belief {77} would not lead to the attainment of nirvana. Thus it says in the Verse Summary:

The wisdom of worldly knowledge also has no outer limit. Whatever is the inherent nature of sentient beings also has no outer limit." And, The guides have completely proclaimed, "perceptions are on this side." Once perception is totally annihilated, renunciation goes to the other side.35

iii. If Mind is not Liberated it is Meaningless (eight lines beginning with "craving mind of dharma") To attain the special results that were explained above one must be free of a craving attitude (zhen blo). Engaging in dharma under the power of craving is exactly the thing that binds one. Since buddhahood is unconditioned, annihilate all fixation to effortful [enterprise].

iv. Realizing Nonfixation Reveals Body, Speech, and Mind (five lines beginning with "fixating on body")

For the yogin, once the self has relied on the path of the six perfections, then self-fixation is purified on its own ground. When perceived objects (gzung yul) develop as kāyas and primordial wisdom, it is no different than the Body, Speech, and Mind of all buddhas. So all paths are also lucid clarity without fixation. Except for the perfection of wisdom itself, there is no other place to seek the victors' enlightened intent because there is realization of being inseparable from the three kāyas.

At this point the explanation of the enhancement of the path of the perfections in connection with the five paths is finished.

III. Conclusion A. The Meaning of the Name (three lines beginning with "emaho") The presentation [that this is] a bundle of explanations on unchangeability and severance of conceptual thought is easy to understand.

B. The Method to Earnestly Take Up Experiential Practice 1. Free of Intellect (three lines beginning with "earnestly") {78} At all times rest evenly within this very state of freedom from extremes of an objective frame of reference.

2. Special Instructions (five lines beginning with "haunted place") When beginners practice Severance in haunted places and so on, the superior ones [respond] to fear and anxiety with emptiness, the average with being free of body-mind, and the inferior with casting out [the body] as food, and such. They [should] engage without fixation [inwardly] and then again "out there" [those spirits] will become severed.

3. If the Load is Carried it is the View (four lines beginning with "appearing conditions") If phenomena is not carried directly onto one's stream of being, one cannot be liberated by just peace and happiness. Therefore understand that the vital point of this instruction is to carry it over and apply it to whatever conditions appear.

4. The Importance of Wandering in Mountain Retreats (four lines beginning with "haunted place") Those individuals who receive instructions should wander to haunted places and mountain retreats and so on without attachment to the corpse of materialistic desirables. However, once they have arrived in those places, if they fail to set aside the texts and words and neglect meditation, the blessing will not enter and the words will turn them into brutes (dred can). Rather, take up practice in isolation. The instructions that have thus been explained are the enhancement of the unity of view and conduct. To carry this unity of view and conduct from the time of being a beginner until the attainment of unsurpassable enlightenment is the profound instruction. Thus also Machik affirmed,

Trample on the conceptual thoughts with the confidence of the guru's esoteric instruction.

This itself becomes the path [when one can] display various conducts of nonself realization yet be without fixation. Therefore to take into experience the unity of emptiness and compassion is crucial.

The instructions on the perfection of wisdom, the complete explanation of the Great Bundle of Precepts on Severance of Evil Object, was created by Rangjung Dorje with a critical intellect by applying the mahāyāna sūtras that are preeminent for mediators in the degenerate times.

Bibliography

Bibliography for Katsom chenmo and Rangjung Dorje's commentary

THE PRESENT TEXTS

Machik Lapdrön. Great Bunch of Precepts on Severance/ Great Bunch of Precepts: the Source Text of Esoteric Instructions on Severance, the Profound Perfection of Wisdom. Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo. DNZ vol. 14, ff. 4a3-9a1.

_____(2nd Source) Machik's Bunch of Precepts. Ma gcig gi bka' tshoms in The Collected Works of Omniscient Longchen Rabjam (Kun mkhyen klong chen rab 'byams kyi gsung 'bum), vol. 26, pp. 291-300 (partial)

Rangjung Dorje, Karmapa III. The Great Bunch of Precepts on Severance Outline. (gCod bka' tshoms chen mo'i sa bcad) and Complete Explanation of Severance (gCod kyi tikka) DNZ, vol. 14, pp 53-79.

_____(2nd Source) gCod bka' tshoms chen mo'i sa bcad and gCod kyi tikka in Collected Works of Karmapa Rangjung Dorje (Karma pa rang byung rdo rje gsung 'bum) vol. 11 (a) pp. 265-298.

WORKS CITED IN THE TEXTS
Kangyur/Scriptures ?a sutra

?Noble [Perfection of Wisdom?]

Heart of Perfection of Wisdom (Heart Sutra). Bhagavatīprajñāpāramitāhṛdaya. bCom ldan ldas ma shes rab kyi pha rol tu phyin pa'i snying po. Dg.K. shes phyin, ka (Toh. 21).

Perfection of Wisdom in Eight Thousand Lines, Aṣṭasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa brgyad stong pa, Dg.K. shes phyin, ka (Toh. 12). English translation: Edward Conze, The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary (San Francisco: Four Seasons Foundation, 1973/1983)

Perfection of Wisdom in One Hundred Thousand Lines. (Extensive Sutra, rGyas pa) Śatasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa stong phrag brgya pa. Dg.K. shes phyin, ka-a. (Toh. 8)

Verse Summary on the Perfection of Wisdom. Prajñāpāramitāratnaguṇasañcayagāthā. 'Phags pa shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa. Dg.K. shes phyin, ka (Tôh. 13). English translation: Edward Conze, The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary (San Francisco: Four Seasons Foundation, 1973/1983)

Tengyur/Treatises

Maitreya (Byams pa). Highest Continuum, Mahāyānottaratantraśāstra. Theg pa chen po rgyud bla ma'i bstan bcos. Dg.T. sems tsam, phi (Toh. 4024). English translations: E. Obermiller, “Sublime Science of the Great Vehicle to Salvation” (Acta Orientalia 9: 81–306, 1931), J. Takasaki, A Study on the Ratnagotravibhāga (Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1966), Ken Holmes and Katia Holmes, The Changeless Nature (Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985), Rosmary Fuchs, Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary (Ithaca, NY: Snow Lion Publications, 2000).

Nāgārjuna (or Rāhulabhadra). Eulogy to the Perfection of Wisdom, Prajñāpāramitāstotra. Sher phyin bstod pa. Dg.T. ?(Toh. 1127).

Telopa, Mahāmudra Esoteric Instructions, Mahāmudraopadeśa. Phyag rgya chen po'i man ngag (The Ganges Mahāmudra (Phyag chen ganga ma) Dg.T. ?(Toh. 2303) also in Collected Works of Marpa vol. 1 p. 369. Also vol. 7 (pp. 33-36) of DNZ. Translations at: http://www.naturalawareness.net/ganges.html

Maitreya (Byams pa). Highest Continuum, Mahāyānottaratantraśāstra. Theg pa chen po rgyud bla ma'i bstan bcos. Dg.T. sems tsam, phi (Toh. 4024). English translations: E. Obermiller, “Sublime Science of the Great Vehicle to Salvation” (Acta Orientalia 9: 81–306, 1931), J. Takasaki, A Study on the Ratnagotravibhāga (Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1966), Ken Holmes and Katia Holmes, The Changeless Nature (Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985), Rosie Fuchs, Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary (Ithaca, NY: Snow Lion Publications, 2000).

REFERENCE BIBLIOGRAPHY
Tibetan Texts

Khamnyön Dharma Senge (Khams smyon Dharma seng ge, also known as 'Jig 'bral chos kyi seng ge). The Religious History of Pacification and Severance: A Precious Garland Ornament of Liberation (RHPS). Zhi byed dang gcod yul gyi chos 'byung rin po che'i phreng ba thar pa'i rgyan. In gCod kyi chos skor, pp. 411-597. Delhi: Tibet House (1974).

Other Works and Translations

Phuntsho, Karma. Mipham's Dialectics and Debates on Emptiness. London and New York: RoutledgeCurzon, 2005.

Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. San Francisco: Four Seasons Foundation, 1973/1983.