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<center>< | <center><span style="font-size: 14pt">'''The Heart Essence of Profound Meaning'''<br><br> | ||
'''The Quintessence of all Source Texts and Esoteric Instructions of Severance, the Perfection of Wisdom'''</ | '''The Quintessence of all Source Texts and Esoteric Instructions of Severance, the Perfection of Wisdom'''</span><ref>1 ''Shes rab kyi pha rol tu phyin pa gcod kyi gzhung dang man ngag mtha' dag gi yang bcud zab don thugs kyi snying po'', in ''Shes rab kyi pha rol tu phyin pa'i zab don bdud kyi god yul gyi gzhung'', DNZ vol. 14, pp. 17-22. Also found in ''The Collected Works of Longchen Rabjam'' (Longchenpa), under the title ''Zab don gyi gzhung'', vol. 26, pp. 124-130, with the misleading colophon “Severance Object created by the Omniscient Stainless One, obtained from the Awareness Holder Padma Lingpa” (''Kun mkhyen dri med pas mdzad pa'i gcod yul rig ‘dzin Padma gling pa las thob pa'o''). Apparently this means that the text was found in the collection of works in the Padma Lingpa tradition, since Longchen Rabjam (1308-1364) predates Padma Lingpa (1450-1521), who in fact considered himself an incarnation of Longchenpa (who did not create this text). I also referenced a prepublication edition of ''The Complete Writings of Padampa Sangye and Machik Labdron'', Tsadra Publications, Delhi, India, 2013, pp. 115-120. Another edition is found in ''Gcod tshogs kyi lang len: A collection of Gcod texts representing the ancient practices of the adepts of the tradition, reproduced directly from a rare manuscript collection from Limi, Nepal, 1985, ''published by D. Tsondu Senghe, The Bir Tibetan Society, Kangra, H.P. India (TBRC W23390). An extensive commentary, also by Jamyang Gonpo, is ''The Great General Guide of Severance (gCod kyi spyi khrid chen mo)'' from ''Zab don thugs kyi snying po bdud kyi gcod yul gyi skor: A collection of Gcod texts reflecting the teachings of Padma-gliṅ-pa'', reproduced from a manuscript collection from Padma-bkod. New Delhi, 1981, pp. 47-339. This is also available in the Limi reproduction, pp. 105-197.</ref></center><br> | ||
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Mahāyāna dharma outshining the four devils,<br> | Mahāyāna dharma outshining the four devils,<br> | ||
neither inhibiting nor indulging samsara and nirvana, the meaning of perfection,<br> | neither inhibiting nor indulging samsara and nirvana, the meaning of perfection,<br> | ||
making adverse conditions the path; the approach of the Lord Mother: | making adverse conditions the path; the approach of the Lord Mother:<ref>2 A ma Jo mo: this refers to Machik Lapdrön (Ma gcig Lab sgron, 1055-1153), who was often called simply Jomo, an honorific title for women. ''Ama'' is "mother," usually shortened to ''ma''.</ref><br> | ||
I write of the Severance instructions that befriend adversity. | I write of the Severance instructions that befriend adversity.<ref>3 A slightly different version of this verse is found in Kongtrul's ''Treasury of Knowledge''. See translation in ''Book Eight, Part Four: Esoteric Instructions'', p. 277.</ref> | ||
[The master should be] | [The master should be]<ref>4 This and other inserts are based on Kongtrul's helpful dissection of this section in ''Treasury of Knowledge: Book Eight, Part Four: Esoteric Instructions'', pp. 280-81.</ref> realized in the words' meanings, full of loving kindness, endowed with eight skills,<ref>5 ''The Big General Guide of Severance'', f. 7-7b (59-60), lists six skills, apparently counting realization and loving kindness as the other two. The six are: skill in casting out the body as food after definitely distinguishing samsara and nirvana through the view, skill in maintaining undistracted mindfulness after understanding mental non-action in meditation, skill in discerning the boundary of samsara and nirvana once the meaning of the lack of validity of appearance and emptiness of tenets is actualized, skill in teaching the support of the word-guides without acceptance and rejection, skill in teaching the esoteric instructions on "carrying flesh, carrying blood" of the meaning-guides, and skill in the enhancements of practice. But note that in the Limi edition has only "endowed with special skills" (''mkhas khyad ldan'').</ref><br> | ||
finished with personal benefit, accomplished in emptiness and compassion, and skilled in clearing away faults.<br> | finished with personal benefit, accomplished in emptiness and compassion, and skilled in clearing away faults.<br> | ||
[The disciple should] have faith, diligence, devotion, armor, and fortitude, <br> | [The disciple should] have faith, diligence, devotion, armor, and fortitude, <br> | ||
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Receiving supreme empowerment, [the disciple] becomes a vessel for the profound teaching. | Receiving supreme empowerment, [the disciple] becomes a vessel for the profound teaching.<ref>6 See Kongtrul's description of the types of empowerment in ''Esoteric Instructions'', p. 281.</ref><br> | ||
Introduce the seeking mind itself through the path of accumulation and purification.<br> | Introduce the seeking mind itself through the path of accumulation and purification.<br> | ||
Fortunate ones should adhere to this path of the victorious ones<br> | Fortunate ones should adhere to this path of the victorious ones<br> | ||
in order to sever the lack of realization, perverse | in order to sever the lack of realization, perverse realization<ref>7 In most editions and instances of quoting this text or commenting on it, this is rendered as ''log rtogs'' ("perverse realization"), which I have followed here rather than DNZ ''log rtog'' ("perverse thoughts"). In ''The Big General Guide of Severance'' (f. 13b/72) these four flaws to be severed are explained by examples.</ref>, biased realization, and doubts. | ||
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Entrusting adversaries to be escorts, one is free in a secure stronghold.<br> | Entrusting adversaries to be escorts, one is free in a secure stronghold.<br> | ||
Entrusting the patient to demons, thrive in wellbeing without disease.<br> | Entrusting the patient to demons, thrive in wellbeing without disease.<br> | ||
Be free of negative adverse circumstances by integrating circumstances on the path. | Be free of negative adverse circumstances by integrating circumstances on the path.<ref>8 In the Limi edition (''gCod tshogs kyi lag len''), the sentence reads "By integrating circumstances on the path, adverse circumstances arise as glory" (''lam 'khyer rkyen la byas pas 'gal rkyen dpal du 'char'').</ref> | ||
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Scatter the master of self-fixation by separating body and mind.<br> | Scatter the master of self-fixation by separating body and mind.<br> | ||
Liberate fear on its own ground by inspecting the fearful one.<br> | Liberate fear on its own ground by inspecting the fearful one.<br> | ||
Tossing away fixation on the body as self, obstacles will arise as glory. | Tossing away fixation on the body as self, obstacles will arise as glory.<ref>9 Limi edition: "one is freed of hopes and fears" (''re dogs gnyis dang bral'').</ref> | ||
Obstacles will subside in emptiness by pursuing circumstances.<br> | Obstacles will subside in emptiness by pursuing circumstances.<br> | ||
Grabbing hold of evil spirits will scatter the | Grabbing hold of evil spirits will scatter the master<ref>10 ''mkhan po'' (khenpo) functions as a personifier, though in other contexts it is an abbot or scholar or even "wise guy." In this case, other editions have instead ''dngos po'' ("things"), such as in the Limi edition (97) and ''The Big General Guide of Severance'' (f. 32b).</ref> of fearful objects.<br> | ||
Knowing that everything is mind will liberate on your own ground without fixation.<br> | Knowing that everything is mind will liberate on your own ground without fixation.<br> | ||
Letting go at will and sending off [means that] no one can carry you off. | Letting go at will and sending off [means that] no one can carry you off. | ||
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Once apparitions increase, sever painlessly and cut off thoughts:<br> | Once apparitions increase, sever painlessly and cut off thoughts:<br> | ||
regret, doubts, wrong views, weariness with dharma,<br> | regret, doubts, wrong views, weariness with dharma,<br> | ||
disease, ''duḥkha'' | disease, ''duḥkha''<ref>11 A Sanskrit and Pāli (''dukkha'') term equivalent to the Tibetan ''sdug bsngal'', and usually translated (some say mistranslated) as "suffering" in English. This edition keeps the Sanskrit, perhaps only as shorthand, so I followed suit.</ref>, drowsiness, and scattered practice—<br> | ||
as these resistant thoughts and obstacles occur, exert effort for accomplishment. | as these resistant thoughts<ref>12 ''log rtog'', but in the Limi edition it is ''log rtags'' ("resistant" or "perverse signs").</ref> and obstacles occur, exert effort for accomplishment. | ||
Liberate hopes and fears on their own ground by focusing on the limits of major resistance.<br> | Liberate hopes and fears on their own ground by focusing on the limits of major resistance.<br> | ||
Mahāyāna's overwhelming brilliance ascertains pleasure and pain.<br> | Mahāyāna's overwhelming brilliance ascertains pleasure and pain.<br> | ||
Putting the constellations under thumb collapses the false cave of samsara and nirvana. | Putting the constellations under thumb collapses the false cave of samsara and nirvana.<ref>13 DNZ: ''skar chen thibs 'og bcug pas 'khor 'das rdzun phug[s] gtib'' (or ''stibs''). This idiom is also used in Āryadava's ''Grand Poem''. It is explained in ''The Big General Guide of Severance'' (f. 60a-b): "Having put [something] under thumb (''thebs''), it cannot rise up. For example, in the sky the light of the sun overwhelms the moon by its brilliance. When all the constellations are put under the thumb of the sun, they become incapacitated. Similarly, for the yogin who realizes the view, the external obstacles of devils and subtle or gross internal thoughts of attachment, aggression, eight concerns, and so forth are like the stars: however many arise, the view of mental nonengagement in the unminding mind is like the sun that overwhelms them with brilliance so that they cannot rise up."</ref><br> | ||
Smiting pestilence directly in haunted places destroys gods and demons as illusions. | Smiting pestilence directly in haunted places destroys gods and demons as illusions.<ref>14 The letters appear to be corrupted in all copies. Here it appears to be ''gnyan sar gnyan yog dbang pas lha 'dre sgyu mar zhig'', in the Kundeling printing of DNZ the first part appears to be ''gnyan sar ?? srog dbab pas'', and in the Limi edition it is ''gnyan sar gnyan thog phag pas.'' I have followed the commentary in the ''General Guide'' and interpreted it as ''gnyan sar gnyan thog dbab pas''. It is clearly explained as, for example, "Smiting pestilence directly with pestilence (''gnyan thog tu gnyan dbab pa'') means that while outwardly it [seems to be] the pestilent palace of nāgas, the mind that realizes emptiness is more pestilent (or powerful) than that." </ref> | ||
If fierce apparitions are big, | If fierce apparitions are big, suppress<ref>15 ''sar la mnan. General Guide: ar la mnan''. Tsadra edition: ''slar la mnan''. Limi edition: ''ur la gnan''.</ref> the gods and demons in place.<br> | ||
If they challenge you, then do crazy yogic discipline.<br> | If they challenge you, then do crazy yogic discipline.<br> | ||
If apparitions still display, delight in illness and be happy to die. | If apparitions still display, delight in illness and be happy to die.<ref>16 ''da rung cho 'phrul ston na na dga' di skyid gyis'' should be ''shi skyid bya'' as in the ''General Guide''. Note that in the Limi edition this quatrain precedes the previous one, which might make more sense according to content.</ref><br> | ||
Hold them by the hook of a compassionate mind that benefits all. {19} | Hold them by the hook of a compassionate mind that benefits all. {19} | ||
Know that the times and | Know that the times and signs<ref>17 Here ''rdug'' and in Tsadra edition ''brdugs'' ("conquer"), but ''rtags'' ("signs") in the ''General Guide'' makes more sense. It explains the three kinds of evidence of termination or success: in time or duration, through outer, inner and secret signs, and the consummate realization, which is the resting in emptiness.</ref> of termination occur in actuality, visionary experience, and dreams,<br> | ||
arising to oneself outwardly, inwardly, and secretly.<br> | arising to oneself outwardly, inwardly, and secretly.<br> | ||
If you rest in one-pointed meditative stability within emptiness,<br> | If you rest in one-pointed meditative stability within emptiness,<br> | ||
no doubt the delusion of samsara and nirvana will be distinguished in unity. | no doubt the delusion of samsara and nirvana will be distinguished in unity.<ref>18 ''Zung 'jug 'khor 'das 'khrul shan chod par the tshom med. General Guide: Zung 'jug 'khor 'das kun gyis 'khrug shan 'byed par the tshom med.''</ref> | ||
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The yogin who has actualized the meaning of | The yogin who has actualized the meaning of empowerment<ref>19 ''mngon du. General Guide'' (190): ''sngon du'' ("previously"). Also ''dbang dang ngo sprod'' ("empowerment ''and'' introduction") with the comment that the yogin is ripened first (i.e. "previously") by the empowerment and then given the introduction, which is specifically from Opening the Doors to the Sky, quoting Machik's ''Yang tshom (Another Bundle).'' This may be a preferable reading. Finally, note that in the Limi edition, the yogin is not mentioned and the sentence reads "by the nature of phenomena actualized [by] empowerment and introduction" (''dbang dang ngo sprod mngon du gyur pa'i chos nyid kyis'').</ref> [and] introduction <br> | ||
[should practice] severance until this devil of discursive thought is cut off. | [should practice] severance until this devil of discursive thought is cut off. | ||
The nature of phenomena primordially possesses incidental stains.<br> | The nature of phenomena primordially possesses incidental stains.<br> | ||
View, meditation, and conduct conquer them in analysis through ground, path and result. | View, meditation, and conduct conquer them in analysis through ground, path and result.<ref>20 The ''General Guide'' comments: "The thoughts are ascertained on the ground, path, and result; [what is] not realized, that stained aspect, is conquered by view, meditation, and conduct."</ref> | ||
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[There are three methods:] natural nonconceptuality, the transformer's ability to relinquish through remedies, | [There are three methods:] natural nonconceptuality, the transformer's ability to relinquish through remedies,<ref>21 ''rang bzhin mi rtog'', ("natural nonconceptuality"), but in the Limi edition it is ''rang bzhin med rtogs'' ("realizing intrinsic nonexistence"). Also ''bsgyur mkhas'' ("skillful or wise [about] transformation") but in the Limi edition it is ''sgyur mkhan'', "transformer" or "ruler". The ''General Guide'' quotes this as ''sgyu mkhan'' ("the one who deceives") but then glosses as ''nyon mongs pa ye shes su bsgyur nus'' ("able to transform afflictions into primordial awareness").</ref><br> | ||
and the knowledge to make offerings with the awakening mind of emptiness and compassion. | and the knowledge to make offerings with the awakening mind of emptiness and compassion.<ref>22 ''mchod par bzhes. General Guide: mchod par shes'' ("know offerings") and glosses as ''tha mas bde bar gshegs pa la mchod par shes shing'' ("the lowest know to make offerings to the tathāgata"). This verse is analyzed according to three levels of applying remedy: the highest that needs no remedy because of natural nonconceptuality, the average remedy of transformation, and the least remedy of making offerings.</ref> | ||
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The support for sickness and ''duḥkha'' and every fault and problem<br> | The support for sickness and ''duḥkha'' and every fault and problem<br> | ||
is body and mind; if those two are separated, liberation is assured. | is body and mind; if those two are separated, liberation is assured.<ref>23 ''lus sems gnyis kyi de nyid shes na grol bar nges''. This is clarified by the ''General Guide'' version: ''lus sems gnyis su yin de nyid bral na grol bar nges'' ("body and mind are two, and if those are separated, liberation is assured"). It describes the process of transference, the separation of the mind or consciousness from the body (f. 101a).</ref> | ||
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With the confidence of realization, the force of experience, education, {21}<br> | With the confidence of realization, the force of experience, education, {21}<br> | ||
courage, magnanimity, determination, path, | courage, magnanimity, determination, path,<ref>24 ''lam'', but in the Limi edition and in the ''General Guide'' (f. 105b) it is ''rbad khams'', glossed as ''lta ba'i rbad khams'' ("great boasting of view"), one in the list of these eight characteristics necessary for a Severance practitioner who can cut off all adverse conditions in the daytime.</ref> vigor, and yogic conduct, | ||
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By arranging this Severance source text ''Heart Essence of Profound Meaning'', distilled from the huge ocean of manifold and profound [teachings], may all migrators realize the meaning of severance in consummating Severance Object and attain the supreme mother perfection, the totally pure space of phenomena. | By arranging this Severance source text ''Heart Essence of Profound Meaning'', distilled from the huge ocean of manifold and profound [teachings], may all migrators realize the meaning of severance in consummating Severance Object and attain the supreme mother perfection, the totally pure space of phenomena. | ||
This completes the esoteric instruction pertaining to Severance of Evil Object, the intention of the perfection of wisdom, the personal advice of the gurus and adepts, the esoteric instructions pertaining to Severance of Evil Object called ''Heart Essence of Profound Meaning'', a teaching difficult to find in the world. | This completes the esoteric instruction pertaining to Severance of Evil Object, the intention of the perfection of wisdom, the personal advice of the gurus and adepts, the esoteric instructions pertaining to Severance of Evil Object called ''Heart Essence of Profound Meaning'', a teaching difficult to find in the world.<ref>25 In place of this last paragraph, the Limi edition ends with the following colophon: "This completes the Profound Heart Essence, the source text of Severance instructions, made by the Shakya monk, holder of the vajra, Prājñasambhava."</ref> | ||
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Latest revision as of 14:00, 23 April 2013
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