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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>
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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>
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.<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>
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>
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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>
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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>
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>
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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.<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 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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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>
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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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.<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>
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>
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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>
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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>
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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>
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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>
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>
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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>
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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.<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>
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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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>
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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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.<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>
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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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>
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Samsara abandoned, nirvana is certain.<br>
Samsara abandoned, nirvana is certain.<br>
''Emaho!'' Effortless! Realize the intent!
''Emaho!'' Effortless! Realize the intent!


Conduct is presented by examples.<ref>43 This line is missing from the Longchenpa edition.</ref><br>
Conduct is presented by examples.<ref>43 This line is missing from the Longchenpa edition.</ref><br>
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Like mountain ravines cutting off the cold breezes,<br>
Like mountain ravines cutting off the cold breezes,<br>
attachment-aversion is traceless,<ref>46 Longchenpa: ''zhe sdang zhen med'' ("without anger [and] clinging").</ref> 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>
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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.<ref>48 This line is not in the Longchenpa edition.</ref><br>
Results are presented by an example.<ref>48 This line is not in the Longchenpa edition.</ref><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>
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.
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 inseparability<ref>50 I have followed Longchenpa: ''dbyer med gcig las'' (rather than ''la'').</ref> <br>
Cognition other than of a single inseparability<ref>50 I have followed Longchenpa: ''dbyer med gcig las'' (rather than ''la'').</ref> <br>
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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>
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it is the decisive cutting off of all inflation without exception.<br>
it is the decisive cutting off of all inflation without exception.<br>
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,<ref>54 This line is missing in Longchenpa.</ref><br>
If cognition is just understood as delusion,<ref>54 This line is missing in Longchenpa.</ref><br>
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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>
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Even the buddhas of the three times<br>
Even the buddhas of the three times<br>
teach<ref>56 Longchenpa: ''gzhi ru byung'' ("occurs as ground").</ref> 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,<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>
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>
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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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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>
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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>
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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.<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>
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>
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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>
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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>
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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>
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"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>
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the instructions for suppression and severing in a place<br>
the instructions for suppression and severing in a place<br>
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. 
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>
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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>
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won't convey blessings, [but] carry word-brutes.<br>
won't convey blessings, [but] carry word-brutes.<br>
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>
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. 
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''Sarvadākalyānambhavatu''.
''Sarvadākalyānambhavatu''.
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*Footnotes
*Footnotes
<references/>
<references/>
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</noinclude>
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Latest revision as of 13:56, 23 April 2013

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