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<span style="font-size: 14pt">The Great Bundle of Precepts:<br>
<span style="font-size: 14pt">The Great Bundle of Precepts:<br>
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Homage to the unspeakable, unthinkable, unimaginable state;<br>
Homage to the unspeakable, unthinkable, unimaginable state;<br>
basic space beyond objects, without reference.
basic space beyond objects, without reference.


This Great Bundle of Precepts on Severance<br>
This Great Bundle of Precepts on Severance<br>
is written in hopes of benefiting a few.<ref>2 According to Rangjung Dorje's commentary, this line is actually part of the following quatrain. In the poem here it seems better to include it with the statement of the title. Also, in the Longchenpa edition these two lines are in a four-line verse as follows: "[In] this Great Testament of Severance, 'severance' (''gcod'') is to naturally sever discursive thought, 'word' (''bka<nowiki>'</nowiki>'') is explained as collection of explanations. It has been written in order to benefit beings" (p. 292).</ref>
is written in hopes of benefiting a few.<ref>2 According to Rangjung Dorje's commentary, this line is actually part of the following quatrain. In the poem here it seems better to include it with the statement of the title. Also, in the Longchenpa edition these two lines are in a four-line verse as follows: "[In] this Great Testament of Severance, 'severance' (''gcod'') is to naturally sever discursive thought, 'word' (''bka<nowiki>'</nowiki>'') is explained as collection of explanations. It has been written in order to benefit beings" (p. 292).</ref>
   
   
The root devilry is one's own mind.<br>
The root devilry is one's own mind.<br>
The devil lays hold through clinging and attachment<br>
The devil lays hold through clinging and attachment<br>
in the cognition of whatever objects appear.<br>
in the cognition of whatever objects appear.<br>
Grasping mind as an object is corruption.
Grasping mind as an object is corruption.


Devils are classified as four:<br>
Devils are classified as four:<br>
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the devil of exaltation<ref>5 Interlinear note: "based on attachment to the reality of qualities."</ref> and the devil of inflation.<br>
the devil of exaltation<ref>5 Interlinear note: "based on attachment to the reality of qualities."</ref> and the devil of inflation.<br>
All are included in the devil of inflation.
All are included in the devil of inflation.


Tangible devils are numerous; however,<br>
Tangible devils are numerous; however,<br>
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Grasping them as definite binds us to samsara.
Grasping them as definite binds us to samsara.
   
   
Form is empty of the essence of form.<ref>6 Extra line in the Longchenpa edition: ''gzugs la dngos por ma bzungs bas'' ("by not grasping to form as definite").</ref><br>
Form is empty of the essence of form.<ref>6 Extra line in the Longchenpa edition: ''gzugs la dngos por ma bzungs bas'' ("by not grasping to form as definite").</ref><br>
Do not attach to form, meditate on it as empty.<br>
Do not attach to form, meditate on it as empty.<br>
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directly cut through all that appears to the sense perceptions. <br>
directly cut through all that appears to the sense perceptions. <br>
It becomes inseparable great stupidity.<ref>7 For an explanation of this unusual statement, see Rangjung Dorje's commentary.</ref>
It becomes inseparable great stupidity.<ref>7 For an explanation of this unusual statement, see Rangjung Dorje's commentary.</ref>


Intangible devils occur in this way:<br>
Intangible devils occur in this way:<br>
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and all the thought-provoking mental hopes and fears<br>
and all the thought-provoking mental hopes and fears<br>
are one's own devils rising up to oneself.
are one's own devils rising up to oneself.


From the realm of phenomena's great expanse of clarity<ref>10 ''chos dbyings klong chen ngang gsal la[s]''. Longchenpa edition: ''sems nyid klong chen dang gsal la'' ("The mind itself's great expanse and clarity").</ref><br>
From the realm of phenomena's great expanse of clarity<ref>10 ''chos dbyings klong chen ngang gsal la[s]''. Longchenpa edition: ''sems nyid klong chen dang gsal la'' ("The mind itself's great expanse and clarity").</ref><br>
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jealous acts and acceptance and rejection do not apply<br>
jealous acts and acceptance and rejection do not apply<br>
in self-occurring mind unengaged with acceptance or rejection.
in self-occurring mind unengaged with acceptance or rejection.


The devil of exaltation occurs in this way:<br>
The devil of exaltation occurs in this way:<br>
common devils and supreme devils <br>
common devils and supreme devils <br>
come from the mind of deluded cognition.<ref>11 The DNZ and Tsadra edition read ''rigs 'khrul'' ("deluded types"), which might have been understood as confusing the two types of devil, common and supreme. However, the Longchenpa edition has ''rig 'khrul'' ("deluded cognition or awareness") which corresponds better with Rangjung Dorje's commentary as ''rang rig 'khrul pa las byung pa yin'' ("it comes from one's own deluded cognition").</ref>
come from the mind of deluded cognition.<ref>11 The DNZ and Tsadra edition read ''rigs 'khrul'' ("deluded types"), which might have been understood as confusing the two types of devil, common and supreme. However, the Longchenpa edition has ''rig 'khrul'' ("deluded cognition or awareness") which corresponds better with Rangjung Dorje's commentary as ''rang rig 'khrul pa las byung pa yin'' ("it comes from one's own deluded cognition").</ref>


In haunted places, when demons do not affect you, <br>
In haunted places, when demons do not affect you, <br>
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children and relatives gather as entourage<br>
children and relatives gather as entourage<br>
causing joy (''dga<nowiki>'</nowiki>'') and conceit (''brod''): the devil of exaltation (''dga' brod'').
causing joy (''dga<nowiki>'</nowiki>'') and conceit (''brod''): the devil of exaltation (''dga' brod'').


Whatever qualities occur, whatever arises,<br>
Whatever qualities occur, whatever arises,<br>
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fills the hearts of the wise.
fills the hearts of the wise.
   
   
Supreme devils are of two kinds:<br>
Supreme devils are of two kinds:<br>
those of the path and of the result.
those of the path and of the result.
   
   
The conceit of a view free of elaboration,<br>
The conceit of a view free of elaboration,<br>
the conceit of a meditation in equipoise,<br>
the conceit of a meditation in equipoise,<br>
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obstruct the path and are the devil's work.
obstruct the path and are the devil's work.
   
   
View and meditation are taught only symbolically; <br>
View and meditation are taught only symbolically; <br>
they certainly have nothing to do with mentation.<br>
they certainly have nothing to do with mentation.<br>
Without asserting any notion of a view<br>
Without asserting any notion of a view<br>
about the unimpeded arising of anything,<br>
about the unimpeded arising of anything,<br>
unbiased experience dawns as basic space.15<br>
unbiased experience dawns as basic space.<ref>15 ''dbyings su skyur'' rather than ''bsgyur'' here. Also, I have followed the Longchenpa edition with ''nyams shar'' ("experience arising") rather than DNZ ''mnyam shar'' ("equipoise arising"), although this might be a possibility.</ref><br>
The supreme severance is no view.16
The supreme severance is no view.<ref>16 ''Mi lta ba ni gcod kyi mchog''. Longchenpa: ''mi lta ba ni lta ba'i mchog'' ("no view is the best view").</ref>
 


Everything is self-occurring mind,<br>
Everything is self-occurring mind,<br>
so a meditator does not meditate.<br>
so a meditator does not meditate.<br>
Whatever self-arising sensations occur,<br>
Whatever self-arising sensations occur,<br>
rest serene, clear, and radiant.17<br>
rest serene, clear, and radiant.<ref>17 ''lhan ne lhang nge lham me'', alliterative words with variable experience-based meanings.</ref><br>
Serene since the meaning is unchanging,<br>
Serene since the meaning is unchanging,<br>
clear because of definite realization, and<br>
clear because of definite realization, and<br>
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The meditative stability of not meditating—<br>
The meditative stability of not meditating—<br>
that is the supreme meditation.
that is the supreme meditation.


One's conduct is spontaneously self-liberated.<br>
One's conduct is spontaneously self-liberated.<br>
To do it purposefully is not to engage it.18<br>
To do it purposefully is not to engage it.<ref>18 ''ched du byas nas spyad du med''. Longchenpa: ''ched du byas nas spang du med'' ("doing it purposefully is not abandoning"), but this does not correspond to the commentary.</ref><br>
Do not grasp the arising experience through an antidote.19<br>
Do not grasp the arising experience through an antidote.<ref>19 Here ''mnyam shar gnyen pos bzung du med'', but Longchenpa: ''nyams shar gnyen pos bcos su med''. Rangjung Dorje's gloss also indicates that the use of ''mnyam shar'' should be understood as ''nyams shar''.</ref><br>
Even if abolished20, when one knows it is self-occurring,<br>
Even if abolished<ref>20 ''gcud'' ("forsaken, rejected"). There is an interlinear note on this word that says, "In some texts this is said to be 'devil' (''dpe la lar bdud zer ba 'dug'')." However, in the Longchenpa edition it is totally different as ''ci yang rang byung yin shes na'' ("If you know that anything is self-occurring"). Then again, Rangjung Dorje's commentary on this line glosses ''gcud'' as ''bcug'', which makes much more sense as "Even if [the antidote] is applied (''bcug''), when you know it is self-occurring..."</ref>, when one knows it is self-occurring,<br>
one self-liberates oneself without hindrance.<br>
one self-liberates oneself without hindrance.<br>
If there is particularly powerful realization,<br>
If there is particularly powerful realization,<br>
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Do not engage conduct without realization.<br>
Do not engage conduct without realization.<br>
The customary approach of this instruction<br>
The customary approach of this instruction<br>
brings blessings of the sublime21 and the confidence<br>
brings blessings of the sublime<ref>21 Longchenpa: ''bla ma'i byin rlabs'' ("blessings of the guru").</ref> and the confidence<br>
to directly stamp down discursive thought.<br>
to directly stamp down discursive thought.<br>
As blessings gradually enter,<br>
As blessings gradually enter,<br>
definite realization will arise.<br>
definite realization will arise.<br>
This truly spoken instruction<br>
This truly spoken instruction<br>
goes beyond all spheres of engagement.22<br>
goes beyond all spheres of engagement.<ref>22 Longchenpa: ''gcod yul kun las khyad par 'phags'' ("is especially elevated above all severance objects").</ref><br>
It is said to be the supreme conduct of no conduct.23
It is said to be the supreme conduct of no conduct.<ref>23 Longchenpa: ''mi gcod spyod pa mchog tu gsungs'' ("is said to be the supreme conduct of no severance"). ''Spyod'' ("conduct") and ''gcod'' ("severance") sound the same and are often used interchangeably. Etymological explanations of the practice called ''gcod'', severance or cutting through, traditionally give both words as sources. </ref>
   
   
Taking nothing at all into experience <br>
Taking nothing at all into experience <br>
is to have taken into experience.<br>
is to have taken into experience.<br>
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In the authentic meaning, there is nothing to taste.<br>
In the authentic meaning, there is nothing to taste.<br>
Apart from the unborn, there is nothing to take up.
Apart from the unborn, there is nothing to take up.


The nature of phenomena is experienced by taking into experience.<br>
The nature of phenomena is experienced by taking into experience.<br>
Practice without attachment to objective reality<br>
Practice without attachment to objective reality<br>
with the attitude of severing objective mental appearances24<br>
with the attitude of severing objective mental appearances<ref>24 The text appears to read ''blo snang yul du bcad pas bos'', but the Tsadra edition has corrected ''bos'' ("call out") to ''blos'' ("by mind or intellect"; here, "attitude"). Longchenpa has the even stranger ''blo snang yul du spyad pa'o.''</ref><br>
is the supreme path of freedom, say the gurus.<br>
is the supreme path of freedom, say the gurus.<br>
The result is like a wish-fulfilling gem.25
The result is like a wish-fulfilling gem.<ref>25 A corruption in the DNZ (and the Tsadra edition) text here is cleared up by comparison to the Longchenpa edition and the commentary by Rangjung Dorje. Two consecutive lines (''<nowiki>'</nowiki>bras bu yid bzhin nor bu bzhin'' and ''mchog gi bdud ni 'di bzhin no'') have been combined as ''<nowiki>'</nowiki>bras bu bdud ni 'di bzhin no''. This mistake is confirmed by the commentary, which says this section should have ten lines, and that the next one should begin with "''mchog''." I have restored the line to its correct reading.</ref>
 


The supreme devil is like this:<br>
The supreme devil is like this:<br>
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is to have desire: the devil of conceit.
is to have desire: the devil of conceit.
   
   
Body, speech, and mind are taught to be<br>
Body, speech, and mind are taught to be<br>
by nature the resultant three kāyas.<br>
by nature the resultant three kāyas.<br>
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No hope—free of extremes of fear.<br>
No hope—free of extremes of fear.<br>
Other than the decisive cutting off of fixation,<br>
Other than the decisive cutting off of fixation,<br>
how could there be definite buddhahood?26
how could there be definite buddhahood?<ref>26 The word ''gdeng'' ("confidence") is missing in the DNZ edition but added in the Tsadra edition. This verse is quoted somewhat differently in a commentary of ''Heart Essence of Profound Meaning'' called ''The Big General Commentary on Severance'', from a collection associated with Padmalingpa: ''re dogs med par gcod gyur na/ spangs blang gnyis kyi mtha' dang bral/ bzung 'dzin thag pa chad gyur pas/ nges par sangs rgyas sa la 'gro'' ("If [one practices] severance without hopes and fears, free of the extremes of both accepting and rejecting, decisively cutting off dualistic fixation, one will certainly go to buddhahood"), p. 291.</ref>
   
   
Devils are divided into four,<br>
Devils are divided into four,<br>
but they are included in the devil of inflation.
but they are included in the devil of inflation.


Becoming inflated with objective things<br>
Becoming inflated with objective things<br>
is taught to be the tangible devil.
is taught to be the tangible devil.


Attachment and aversion to objective things,<br>
Attachment and aversion to objective things,<br>
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There is liberation in the expanse of the realm of phenomena.<br>
There is liberation in the expanse of the realm of phenomena.<br>
Resolution without judgment is crucial.
Resolution without judgment is crucial.


The intangible devil also is included in inflation.<br>
The intangible devil also is included in inflation.<br>
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hopes regarding unreal gods and<br>
hopes regarding unreal gods and<br>
all similar hopes and fears about mental objects<br>
all similar hopes and fears about mental objects<br>
arise from inflation and are the devil of inflation.27
arise from inflation and are the devil of inflation.<ref>27 This verse quoted in ''The Big General Commentary on Severance'': "Fears about unreal demons, hopes about invisible gods, formless devils and so on—cut off hope-and-fear doubts about mental objects," p. 258.</ref>
 
   
   
Aggression is liberated on its own ground<br>
Aggression is liberated on its own ground<br>
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Released from the inconstancy of the human devil,<br>
Released from the inconstancy of the human devil,<br>
the primordial awareness of accomplishing action is obtained.
the primordial awareness of accomplishing action is obtained.


Pride is liberated on its own ground,<br>
Pride is liberated on its own ground,<br>
but it comes from cutting the root of inflation.<br>
but it comes from cutting the root of inflation.<br>
Released from the disputes of the devil of downfall,28<br>
Released from the disputes of the devil of downfall,<ref>28 Longchenpa: ''<nowiki>'</nowiki>thab rtsod sdug bsngal bdud las thar'' ("released from the devil of the suffering of dispute").</ref><br>
the primordial awareness of equality is obtained.<br>
the primordial awareness of equality is obtained.<br>
Inflation not decisively cut off is the five poisons,29<br>
Inflation not decisively cut off is the five poisons,<ref>29 Longchenpa: ''snyems thag ma chod sdug bsngal rgyu'' ("inflation not decisively cut off is the cause of suffering").</ref><br>
but inflation cut off is the self-liberated five awarenesses. 
but inflation cut off is the self-liberated five awarenesses. 
   
   
Thus everything is included in inflation.<br>
Thus everything is included in inflation.<br>
Just as a lion on the high snowy peaks,<br>
Just as a lion on the high snowy peaks,<br>
has no fear or apprehension,<br>
has no fear or apprehension,<br>
if you attain confidence without inflation<br>
if you attain confidence without inflation<br>
the gods and demons of apparent existence cannot arise.30<br>
the gods and demons of apparent existence cannot arise.<ref>30 A different version of this last line is found in ''The Big General Commentary on Severance: nad gdon kun gyis gnod mi nus'' ("disease spirits cannot harm"), p. 249.</ref><br>
Even if a hundred rise up, the instructions will clear them away.<br>
Even if a hundred rise up, the instructions will clear them away.<br>
If you know that they are your own apparitions,<br>
If you know that they are your own apparitions,<br>
it will certainly become a great training exercise.<br>
it will certainly become a great training exercise.<br>
Don't meditate after severing the flow of thoughts;<br>
Don't meditate after severing the flow of thoughts;<br>
realizing that it is self-arising is sufficient.31<br>
realizing that it is self-arising is sufficient.<ref>31 Longchenpa: ''rang shar rtogs pas gcod pa yin'' ("by realizing [that it is] self-arising, it is severance").</ref><br>
It is the equivalent of epidemic disease and such.<br>
It is the equivalent of epidemic disease and such.<br>
Once rootlessness is realized, this cutting off<br>
Once rootlessness is realized, this cutting off<br>
is especially elevated above all instructions.
is especially elevated above all instructions.
   
   
Even with realization, if you do not directly cut through,<br>
Even with realization, if you do not directly cut through,<br>
it is like tossing out a tempered sharp weapon: <br>
it is like tossing out a tempered sharp weapon: <br>
the view will not protect you, and you are bound by fear.32<br>
the view will not protect you, and you are bound by fear.<ref>32 ''nyam ngas 'ching'', but Longchenpa: ''nyams kyis 'chings'' ("bound by experience").</ref><br>
The yoga that brings together view and conduct<br>
The yoga that brings together view and conduct<br>
is like the weapons carried by warriors<br>
is like the weapons carried by warriors<br>
that vanquish all the enemy hosts.<br>
that vanquish all the enemy hosts.<br>
All devils are vanquished in the space without inflation.
All devils are vanquished in the space without inflation.


''Emaho!'' Devils are pacified by cutting through one's own inflation.<br>
''Emaho!'' Devils are pacified by cutting through one's own inflation.<br>
Awakening is actualized by realizing rootlessness.<br>
Awakening is actualized by realizing rootlessness.<br>
So then rest relaxed and unaffected.33<br>
So then rest relaxed and unaffected.<ref>33 ''rang thang'' ("unaffected") or possibly ''rang thad'' ("directly [on] oneself") as in the Tsadra edition. Longchenpa: ''rang dwangs'' ("one's own refined essence").</ref><br>
Rest just so with everything.
Rest just so with everything.
   
   
The devil of exaltation is also included in inflation.<br>
The devil of exaltation is also included in inflation.<br>
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come about from one's own inflation.<br>
come about from one's own inflation.<br>
Definite attachment turns it into a devil.
Definite attachment turns it into a devil.


Self-arising without attachment is not inflation.<br>
Self-arising without attachment is not inflation.<br>
It is said to be the adornment of dharmakāya.
It is said to be the adornment of dharmakāya.


Since the resultant three kāyas are oneself,<br>
Since the resultant three kāyas are oneself,<br>
there is no need to be conceited about another.
there is no need to be conceited about another.


Samsara is liberated on its own ground;<br>
Samsara is liberated on its own ground;<br>
do not seek nirvana apart from that.34<br>
do not seek nirvana apart from that.<ref>34 Longchenpa: ''myang 'das log nas sgrub mi dgos'' ("no need to accomplish nirvana apart from that").</ref><br>
Do not meditate purposefully on nonthought<br>
Do not meditate purposefully on nonthought<br>
apart from the arising of thoughts' own forms.
apart from the arising of thoughts' own forms.


Since everything else is inflation,<br>
Since everything else is inflation,<br>
I speak of decisively severing inflation.<br>
I speak of decisively severing inflation.<br>
Resting in refined essence is taught everywhere;<br>
Resting in refined essence is taught everywhere;<br>
there is no recognition of the mind of refined essence.35
there is no recognition of the mind of refined essence.<ref>35 Instead of ''dwangs ma'' ("refined essence"), the Longchenpa edition has ''rang sa'' ("own ground"). More significantly, instead of ''ngos bzung med'', it has ''ngos gzung nas'' ("having recognized").</ref>
 
   
   
This is ascertained through example.<br>
This is ascertained through example.<br>
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autumn chicks will die of starvation.<br>
autumn chicks will die of starvation.<br>
One will certainly wander in samsara oneself.
One will certainly wander in samsara oneself.


Like a fine cow nourishing a small calf,<br>
Like a fine cow nourishing a small calf,<br>
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it sustains the small calves and such.<br>
it sustains the small calves and such.<br>
If one's own inflation is decisively cut off,<br>
If one's own inflation is decisively cut off,<br>
sentient beings36 will surely become liberated.<br>
sentient beings<ref>36 ''sems can'', but in Longchenpa: ''sems nyid'' ("mind itself"), which seems preferable here since the next line covers the benefit for others.</ref> will surely become liberated.<br>
No doubt the welfare of others will be achieved.
No doubt the welfare of others will be achieved.


The great garuḍa soaring in the sky<br>
The great garuḍa soaring in the sky<br>
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is like leaving the trunk and reaching for the branches.
is like leaving the trunk and reaching for the branches.
   
   
Yogins who realize rootlessness<br>
Yogins who realize rootlessness<br>
know that thoughts and memories are incidental<br>
know that thoughts and memories are incidental<br>
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Hearing sound, they regard it as mind's Speech.<br>
Hearing sound, they regard it as mind's Speech.<br>
Whatever is thought is regarded as mind's Mind.<br>
Whatever is thought is regarded as mind's Mind.<br>
Behold the meaning of no cause and effect.37
Behold the meaning of no cause and effect.<ref>37 ''rgyu 'bras med pa'i don du blta'', with an interlinear note that reads ''dpe la lar med'' ("not in some texts"). In Longchenpa the sentence reads ''<nowiki>'</nowiki>du 'bral med pa'i don la lta'' ("see the meaning of indivisibility/beyond meeting and parting").</ref>
 


The method of resting, the abiding nature of meditation,<br>
The method of resting, the abiding nature of meditation,<br>
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So set one's body however is comfortable,<br>
So set one's body however is comfortable,<br>
and with no thought, do no thinking.<br>
and with no thought, do no thinking.<br>
No object of thought: that's exactly it!38<br>
No object of thought: that's exactly it!<ref>38 Longchenpa: ''bsam pa'i yul ni de nyid min'' ("the object of thought; no such thing").</ref><br>
Therefore rest in the state of no-thought. <br>
Therefore rest in the state of no-thought. <br>
Don't cut off sensations and thoughts after the fact.<br>
Don't cut off sensations and thoughts after the fact.<br>
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when conceptual thought occurs, rest just so.<br>
when conceptual thought occurs, rest just so.<br>
Like the depths of a great ocean,<br>
Like the depths of a great ocean,<br>
rest within an unmoving state.39<br>
rest within an unmoving state.<ref>39 Quoted in ''The Big General Commentary on Severance'' (pp. 318-19), with the last line quite different: ''byung tshor dran rtogs rjes mi bcad/ mkha' la glog 'gyu klog (sic) rang bzhin/ dran rtogs byung yang de ni yal/ rgya mtsho'i rdzings la bya phur bzhin'' ("Don't cut off sensations and thoughts after the fact. As lightning bolts in the sky are the nature of lightning, even though conceptual thoughts occur, they dissipate. It is like the bird who flies [back] to the ship in the sea").</ref><br>
Circumstantial thoughts, like waves,<br>
Circumstantial thoughts, like waves,<br>
naturally become the realm of phenomena's nature.
naturally become the realm of phenomena's nature.


Not to contrive or adulterate is the Victor's Word.<br>
Not to contrive or adulterate is the Victor's Word.<br>
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Like a small child not seeing its mother,<br>
Like a small child not seeing its mother,<br>
appearing though powerless—rest within that state. 
appearing though powerless—rest within that state. 


Awareness carries the corpse of one's body;<br>
Awareness carries the corpse of one's body;<br>
cast it out in an unattached way<br>
cast it out in an unattached way<br>
in haunted grounds and other frightful places.40<br>
in haunted grounds and other frightful places.<ref>40 This text in the DNZ (and the Tsadra edition) has ''mdze gnas'' ("leprosy places"), but I have followed the Longchenpa version of ''<nowiki>'</nowiki>jigs gnas'' ("frightful places").</ref><br>
Rest mind itself41 in the expanse of the Great Mother.<br>
Rest mind itself<ref>41 ''sems nyid'', but in Longchenpa: ''rig pa''.</ref> in the expanse of the Great Mother.<br>
Whatever thoughts and memories consciously occur,<br>
Whatever thoughts and memories consciously occur,<br>
consider them as actual emanations of the Great Mother.<br>
consider them as actual emanations of the Great Mother.<br>
Mother's emanations42 do not bind to samsara. <br>
Mother's emanations<ref>42 Longchenpa: ''yum sras'' ("mother's children").</ref> do not bind to samsara. <br>
Like a simpleton with a full belly,<br>
Like a simpleton with a full belly,<br>
rest in the complete eradication of concepts.<br>
rest in the complete eradication of concepts.<br>
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''Emaho!'' Effortless! Realize the intent!
''Emaho!'' Effortless! Realize the intent!


Conduct is presented by examples.43<br>
 
Like the fierce gatekeepers, the ''kinkara,''44<br>
Conduct is presented by examples.<ref>43 This line is missing from the Longchenpa edition.</ref><br>
Like the fierce gatekeepers, the ''kinkara,''<ref>44 ''king dang kang'' is corrected in the Tsadra edition to ''kin ka ra'', Sanskrit for ''pho nya'' ("emissary"). Longchenpa: ''kro bo khro mo'' ("wrathful male and female").</ref><br>
although they seem wrathful and fierce,<br>
although they seem wrathful and fierce,<br>
afflictive emotion does not arise in their being.<br>
afflictive emotion does not arise in their being.<br>
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With no aggression or passion, that itself is the path.<br>
With no aggression or passion, that itself is the path.<br>
Like fish swimming in the sea,<br>
Like fish swimming in the sea,<br>
conduct is aimless, without fixation and attachment.45<br>
conduct is aimless, without fixation and attachment.<ref>45 Longchenpa: ''<nowiki>'</nowiki>dzin bya med par nya la la'' ("without something to be attached to, ''nyalala''").</ref><br>
Like mountain ravines cutting off the cold breezes,<br>
Like mountain ravines cutting off the cold breezes,<br>
attachment-aversion is traceless,46 beyond consideration. 
attachment-aversion is traceless,<ref>46 Longchenpa: ''zhe sdang zhen med'' ("without anger [and] clinging").</ref> beyond consideration. 
 


In one's conduct toward oneself<br>
In one's conduct toward oneself<br>
Line 363: Line 405:
arise to the mind from the meditating mind.<br>
arise to the mind from the meditating mind.<br>
Therefore, it is oneself, not another.<br>
Therefore, it is oneself, not another.<br>
Other than severing47 one's own appearances oneself,<br>
Other than severing<ref>47 ''rang la gcod pa'' here is ''rang la gnod pa'' ("harm oneself") in Longchenpa, which is perhaps more consistent with the commentary.</ref> one's own appearances oneself,<br>
there is no connection with others' objects, so they cannot harm. <br>
there is no connection with others' objects, so they cannot harm. <br>
As, for example, the poisonous snakes of India.
As, for example, the poisonous snakes of India.


Results are presented by an example.48<br>
 
Results are presented by an example.<ref>48 This line is not in the Longchenpa edition.</ref><br>
Even though white is not established in butter,<br>
Even though white is not established in butter,<br>
recognizing butter confirms white.<br>
recognizing butter confirms white.<br>
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Once one's mind is recognized for sure,<br>
Once one's mind is recognized for sure,<br>
there's no need to establish buddha from elsewhere.
there's no need to establish buddha from elsewhere.


Inflation-free, rootless, victorious over all:<br>
Inflation-free, rootless, victorious over all:<br>
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With such realization devils are pacified.<br>
With such realization devils are pacified.<br>
Moreover it is self-occurring self-pacification.
Moreover it is self-occurring self-pacification.


Noncognizant stupidity in the realm of phenomena<br>
Noncognizant stupidity in the realm of phenomena<br>
cognized49 as objective is deluded by grasping.
cognized<ref>49 The widespread term ''rig pa'' is often used to indicate nondual awareness, but in this section it is used in the sense of being aware of something, so I have used "cognition" to distinguish it.</ref> as objective is deluded by grasping.
 


Cognition other than of a single inseparability50 <br>
Cognition other than of a single inseparability<ref>50 I have followed Longchenpa: ''dbyer med gcig las'' (rather than ''la'').</ref> <br>
is to cycle in the places of the three realms<br>
is to cycle in the places of the three realms<br>
and be deluded in the places of the six classes.<br>
and be deluded in the places of the six classes.<br>
That is inherently deluded cognition.<br>
That is inherently deluded cognition.<br>
Gradual vehicles of dharma that are dependent51<br>
Gradual vehicles of dharma that are dependent<ref>51 ''ltos chos'' or ''bltos chos'', but in Longchenpa: ''lha chos'' ("divine dharma"), meaning Buddhism.</ref><br>
are also deluded by cognition in view, meditation, and result.<br>
are also deluded by cognition in view, meditation, and result.<br>
Nihilists cognize the object as absolute nothingness,52<br>
Nihilists cognize the object as absolute nothingness,<ref>52 Here ''chad pas cad med yul du rig'' is better understood in the Longchenpa edition: ''chad pa cang med yul du rig.''</ref><br>
eternalists cognize the object as immutability,<br>
eternalists cognize the object as immutability,<br>
śrāvakas cognize objective percept-perceiver,<br>
śrāvakas cognize objective percept-perceiver,<br>
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mādhyamikas cognize freedom from elaboration,<br>
mādhyamikas cognize freedom from elaboration,<br>
father tantras cognize bliss-clarity energy currents,<br>
father tantras cognize bliss-clarity energy currents,<br>
mother tantras cognize the seal53 of bliss-emptiness,<br>
mother tantras cognize the seal<ref>53 Longchenpa: ''rlung du rig'' ("cognize energy currents").</ref> of bliss-emptiness,<br>
method and wisdom cognize nonduality,<br>
method and wisdom cognize nonduality,<br>
mahāmudrā is cognition beyond intellect,<br>
mahāmudrā is cognition beyond intellect,<br>
Line 407: Line 453:
There is no cognition of mind, which is not object.<br>
There is no cognition of mind, which is not object.<br>
Any cognition is bondage by cognition.
Any cognition is bondage by cognition.


Therefore, this noncognizant (''rig med'') stupidity <br>
Therefore, this noncognizant (''rig med'') stupidity <br>
Line 415: Line 462:
Without an object what would cognition get inflated about?
Without an object what would cognition get inflated about?


If cognition is just understood as delusion,54<br>
 
then without fixation on deluded phenomena55<br>
If cognition is just understood as delusion,<ref>54 This line is missing in Longchenpa.</ref><br>
then without fixation on deluded phenomena<ref>55 Longchenpa: ''<nowiki>'</nowiki>khrul pa'i sems'' ("deluded mind").</ref><br>
unfixated cognition appears as anything at all,<br>
unfixated cognition appears as anything at all,<br>
naturally occurring without deliberation.<br>
naturally occurring without deliberation.<br>
If such is the intent, it is ever so.
If such is the intent, it is ever so.


The genuine meaning, that Great Mother,<br>
The genuine meaning, that Great Mother,<br>
is also the ground of all samsara and nirvana.<br>
is also the ground of all samsara and nirvana.<br>
Even the buddhas of the three times<br>
Even the buddhas of the three times<br>
teach56 it as uncreated, birthless ground.
teach<ref>56 Longchenpa: ''gzhi ru byung'' ("occurs as ground").</ref> it as uncreated, birthless ground.


Since buddha is unconditioned,57<br>
 
Since buddha is unconditioned,<ref>57 Longchenpa: ''ma byas 'dus ma byas pa yin'' ("the unmade is unconditioned"). The Longchenpa version fits with Rangjung Dorje's outline and commentary, which lists this verse as beginning with "unmade" (''ma byas'') rather than "buddha" (''sangs rgyas'').</ref><br>
if you believe in the unborn,<br>
if you believe in the unborn,<br>
then there is no creator of unborn ground.<br>
then there is no creator of unborn ground.<br>
Errors about unmade ground are severed.
Errors about unmade ground are severed.


Since the unmade (''ma byas'') is unconditioned,<br>
Since the unmade (''ma byas'') is unconditioned,<br>
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Since appearing emptiness is not mind-made (''yid la ma byas pas''),<br>
Since appearing emptiness is not mind-made (''yid la ma byas pas''),<br>
take the path without eternalism or nihilism.<br>
take the path without eternalism or nihilism.<br>
Since nonduality58 is not mind-made,<br>
Since nonduality<ref>58 ''gnyis med'', but in Longchenpa: ''gnyis 'dzin'' ("dualistic fixation"), which makes more sense here.</ref> is not mind-made,<br>
the devil of four perception spheres is liberated.<br>
the devil of four perception spheres is liberated.<br>
Cognitive obscurations are pure on their own ground.
Cognitive obscurations are pure on their own ground.


If form and feeling, perception, and so on<br>
If form and feeling, perception, and so on<br>
are truly not mentally engaged,<br>
are truly not mentally engaged,<br>
they will be liberated from the place of three realms.<br>
they will be liberated from the place of three realms.<br>
They will not become mixed up59 in samsara.<br>
They will not become mixed up<ref>59 Longchenpa: ''<nowiki>'</nowiki>khor ba snang bar mi 'gyur ro'' ("not become the appearance [of] samsara"). Neither reading is particularly clarified in the commentary.</ref> in samsara.<br>
If nothing at all is made in mind,<br>
If nothing at all is made in mind,<br>
habitual patterns won't arise and the levels and paths are complete.<br>
habitual patterns won't arise and the levels and paths are complete.<br>
Mental nonengagement as the supreme path60<br>
Mental nonengagement as the supreme path<ref>60 Here ends the correspondence with the edition in the ''Collected Works of Longchenpa''. From here on another text has been mistakenly attached on to that edition.</ref><br>
was definitely taught in the words of the Victor.<br>
was definitely taught in the words of the Victor.<br>
When one realizes mental nonengagement,<br>
When one realizes mental nonengagement,<br>
Line 451: Line 503:
like a mirage it vanishes on its own ground.<br>
like a mirage it vanishes on its own ground.<br>
The yogins with such realization<br>
The yogins with such realization<br>
need not block carefree conduct.61<br>
need not block carefree conduct.<ref>61 There is an interlinear note here that says that these two lines do not appear in most editions (''<nowiki>'</nowiki>di nas tshig rkang gnyis dpe phal cher du med''). That accords with Rangjung Dorje's commentary that attributes only thirteen lines to this section, rather than fifteen.</ref><br>
Whatever is done becomes the path.<br>
Whatever is done becomes the path.<br>
Nondoing itself is the path.
Nondoing itself is the path.


Presentation of the unreal results:<br>
Presentation of the unreal results:<br>
Line 461: Line 514:
have not even an atom of definitive reality.
have not even an atom of definitive reality.
   
   
If real, whatever is real ultimately falls.<br>
If real, whatever is real ultimately falls.<br>
It does not pass to the other side of samsara.62<br>
It does not pass to the other side of samsara.<ref>62 ''<nowiki>'</nowiki>khor ba'i pha rol 'das pa <u>yin</u>'', should be ''<u>min</u>'', as in the commentary: ''<nowiki>'</nowiki>khor ba'i pha rol 'da' bar mi nus te'' ("there would be no ability to pass over samsara").</ref><br>
The perfection of wisdom<br>
The perfection of wisdom<br>
is not real as an object of intellect.<br>
is not real as an object of intellect.<br>
Line 469: Line 523:
whatever effort is made towards achieving it <br>
whatever effort is made towards achieving it <br>
will not become the attainment of freedom.
will not become the attainment of freedom.
   
   
Without annihilating the mind craving dharma,<br>
Without annihilating the mind craving dharma,<br>
Line 478: Line 533:
Don't be mentally attached to conditioned dharma.<br>
Don't be mentally attached to conditioned dharma.<br>
Don't hold out great hope for fabricated dharma.
Don't hold out great hope for fabricated dharma.


Not fixating on body is the Victor's Body,<br>
Not fixating on body is the Victor's Body,<br>
Line 484: Line 540:
Other than lucid clarity without fixation,<br>
Other than lucid clarity without fixation,<br>
do not seek elsewhere for the Victor's intent.
do not seek elsewhere for the Victor's intent.


''Emaho''!<br>
''Emaho''!<br>
Line 489: Line 546:
"Precepts" means unchanging in nature.<br>
"Precepts" means unchanging in nature.<br>
"Bundle" means teachings as a bunch of explanations.
"Bundle" means teachings as a bunch of explanations.


Earnest experiential practice is taught<br>
Earnest experiential practice is taught<br>
beyond referential objects,<br>
beyond referential objects,<br>
free of intellectual experiential practice.
free of intellectual experiential practice.


When severing in haunted places and such,<br>
When severing in haunted places and such,<br>
Line 498: Line 557:
is tormented [again] by that fire itself,<br>
is tormented [again] by that fire itself,<br>
the instructions for suppression and severing in a place<br>
the instructions for suppression and severing in a place<br>
are like cauterizing the wounds63 by fire. 
are like cauterizing the wounds<ref>63 ''rma byung''. Tsadra edition: ''rmad byung'' ("wonderful"). Quoted in ''The Big General Commentary on Severance: mes tshig me yi bdug pa dang/ ma byung gtar sreg byed pa bzhin/ slar gcod log non gdams pa'i gnad/ rkyen rnams khal du bkal bar gyis'', p. 240. Or again differently: ''ji ltar me yis tshig pa la/ me nyid gyis ni 'dug pa bzhin/ rma byung gtar bsreg byed pa ltar/ slar gnod log non gdams pa'i gnad'', p. 269.</ref> by fire. 
 


Carry the load of appearing conditions.<br>
Carry the load of appearing conditions.<br>
Line 504: Line 564:
If you don't carry the load of all phenomena,<br>
If you don't carry the load of all phenomena,<br>
the remedy of peace and happiness can't liberate you.
the remedy of peace and happiness can't liberate you.


Wander in haunted places and mountain retreats.<br>
Wander in haunted places and mountain retreats.<br>
Don't be distracted by text; the words of texts <br>
Don't be distracted by text; the words of texts <br>
won't convey blessings, [but] carry word-brutes.<br>
won't convey blessings, [but] carry word-brutes.<br>
Better to practice in haunted places.64
Better to practice in haunted places.<ref>64 Interlinear note here: "Note 109: this is not in the source text but since it is especially illuminating it seems to have been added on."</ref>
 
 


The esoteric instructions on the perfection of wisdom called ''The Great Bundle of Precepts on Severance'', created by the Ḍākinī of Primordial Awareness Lapkyi Drolma, is complete. 
The esoteric instructions on the perfection of wisdom called ''The Great Bundle of Precepts on Severance'', created by the Ḍākinī of Primordial Awareness Lapkyi Drolma, is complete. 


(Note: It is said that there were only eighty [people] present during the oral explanation of this source text given at the time by Drapa Haktön65. Early commentaries connected it with the ''Verse Summary Sūtra'', as can be seen in the outline and commentary by Dharma Lord Rangjung Dorje. Later on there were many commentaries on the source text. This and the source text created by the Brahmin Āryadeva are the two wish-fulfilling jewels that seem to be like the foundation of all instructions of Severance Object.)
(Note: It is said that there were only eighty [people] present during the oral explanation of this source text given at the time by Drapa Haktön<ref>65 The monk Haktön (Grva pa Hag ston) is mentioned in ''The Blue Annals'' (Gö Lotsawa, vol. 2, 1143) in the female ''gcod'' lineage among the "great children" (''bu chen'') who received instructions from Machik Lapdrön. </ref>. Early commentaries connected it with the ''Verse Summary Sūtra'', as can be seen in the outline and commentary by Dharma Lord Rangjung Dorje. Later on there were many commentaries on the source text. This and the source text created by the Brahmin Āryadeva are the two wish-fulfilling jewels that seem to be like the foundation of all instructions of Severance Object.)


''Sarvadākalyānambhavatu''.
''Sarvadākalyānambhavatu''.
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*Footnotes
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