Pure Honey

Pure Honey A Commentary on the Source Text of Severance, "Esoteric Instructions on the Perfection of Wisdom"
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Introduction

Introduction to Āryadeva’s Grand Poem and its commentary Pure Honey

This text attributed to the Brahmin Āryadeva (Person:Bram ze Ar+ya de ba) is the single Indian source text for the sūtra tradition of Severance, which is based entirely on the Perfection of Wisdom. The text appears in several editions of the Tengyur, as well as in collections on Severance. It was known as the Fifty-Verse Poem (Tshigs su bcad pa lnga bcu pa), or the Grand Poem (Tshigs bcad chen mo). Apparently the name that we find here, Esoteric Instructions on the Perfection of Wisdom, was attached by a later editor. There is very little information on the Brahmin Āryadeva, though it is clear that this is not the same person as Ācārya Āryadeva, the famous disciple of Nāgārjuna, since both Āryadevas often appear in the same lineage of Severance. In the various complex lines of transmission, Brahmin Āryadeva is placed variously after Nāgārjuna and Ācārya Āryadeva, after Tārā and Sukhasiddhī, and after Mañjuśrī, all indicating his importance as an ancient source. In all cases, however, the direct recipient of his lineage is Dampa Sangye, said to be his nephew. It is Dampa Sangye (also called Pa Dampa, or “father” Dampa) who apparently brought the text from India to Tibet, having himself translated it, and gave it to the translator Zhama to edit, as stated in the colophon. Dampa Sangye is often identified as the great Indian scholar Kāmālaśīla, and even with the Ch’an patriarch Bodhidharma. In any case, it is Dampa Sangye who is considered the forefather of the system of Pacification (zhi byed) and its subsidiary Severance (gcod). The actual lineage of Āryadeva’s teaching, known as the “male Severance” (pho gcod), is presented in Jamgön Kongtrul’s catalogue, Ocean of Auspicious Renown, as follows: “Pa Dampa Sangye gave Kyotön Shakya Yeshe and Yarlung Mara Serpo the autonomous severance of the sūtra tradition, the meaning of Āryadeva’s small Fifty Verse source text, as instructions in six portions (gdams ngag brus tsho drug). Kyö gave them to his own nephew, Sönam Lama. He, then, is known to have bestowed four portions to [his disciple], Machik Lapdrön” (f. 19a). Many of Machik’s own compositions show the influence of this source text, which had joined with her own realizations derived from her readings of the perfection of wisdom sūtras.

The author of Pure Honey, the commentary to Āryadeva’s Grand Poem, is given in the colophon as Kunga Paljor. In the Record of Teachings Received, Kongtrul gives his full name as Drung Sarupa Kunga Namgyal (Drung sa ru pa Kun dga’ rnam rgyal). It is stated there that he received the cycle of empowerments and transmissions of all the source scriptures directly from Machik Lapdrön in a visionary experience (p. 778). “Drung” may indicate the Trungpa lineage, and “Saru” appears to be a place name, since his immediate predecessor given in the lineage of transmission of Āryadeva’s text in Kongtrul’s catalogue is called the Great Adept of Saru, Sönam Paljor (f. 71b). The latter was active in the 15th century (TBRC), which gives us an approximate date for Kunga Paljor. Other than this, and that according to Kongtrul he also authored the commentary to an important text attributed to Machik called Hair Tip of Wisdom, not much information is available. Yet these two commentaries together provide important supplemental material to the source texts of Severance collected in the Treasury of Precious Instructions.

Translation

Pure Honey

A Commentary on the Source Text of Severance,

"Esoteric Instructions on the Perfection of Wisdom"

(draft translation by Person:Harding, S. ©2011)

Nāmo Gurave. Homage to the Guru

Pure Honey is a brief commentary on Esoteric Instructions on the Perfection of Wisdom, the source text on Severance (by Person:Bram ze Ar+ya de ba)].

Homage to the sovereign of speech, the awakening being, the great being Mañjuśrī, Lion of Speech.

The mandala of omniscience free of the two veils' eclipse is pervaded to the sky's limits by the light of compassion, while warm rays of awakened activity dry up the ocean of samsara. The victors and their heirs dispel the darkness of ignorance, and the precious lineage of precepts is the jewel of the sky. The yogin born from the swamp of existence fully opens [to them] the thousand-petalled lotus of faith. As the anthers of happiness and delight manifest, the banquet of pure nectar is dispensed to all who aspire to it with the six feet of the perfections and the superior wings of faith and diligence. This elixir of the source's meaning will fully satisfy.

The commentary to this treatise will be explained using the five-fold rubric [of treatise composition].

I. The Master by Whom It Was Composed

Blessed by his special deity, Mañjuśrī, Lion of Speech, he fully integrated the source textual traditions of both Noble Nāgārjuna and Master Asaṅga. Thus he became learned in scripture and reasoning, and possessed sublime absorption. Endowed with [these] three qualities for undertaking a treatise, the Brahmin Āryadeva created it.

II. How it Is Classified and on What Word it Is Based

In general, of the two vehicles, greater and lesser, this belongs to the Great Vehicle (mahāyāna). Of course, the ultimate meaning to understand in both sutra and mantra is the perfection of wisdom. So while it is based on all sections of the sutras and tantras, this [treatise] was composed in particular based on the sutras of the middle Word, the Turning of the Wheel of the Dharma on the Absence of Characteristics, comprised of the seventeen mothers and sons and so forth.

III. The Reason for its Composition

Some intelligent folks can see that the three realms of cyclic existence are the nature of suffering, and would like to practice the perfection of wisdom, which is the means to liberate themselves and all others from it. But due to little time and meager diligence, they cannot realize the meaning of the mother. Even if they study the mother's hidden meaning in [commentaries] such as Ornament of Clear Realization, it is hard for the meaning to arise in their mindstreams. This was composed so that they could realize the perfection of wisdom with little effort. Accepted by mighty Mañjuśrī, Lion of Speech, [Āryadeva] understands that kind of method and has the destined transmission (bka' bab) of the blessing, so he possesses the ability to realize that meaning.

IV. The Source of the Name

There are many ways to assign a name: according to meaning, example, size of the source text, individual, place, time, and function. Of those, this takes its name from the meaning. The meaning that is expressed is the perfection of wisdom. The means of expression is this text that teaches it.

V. Presentation of the Text from Beginning to End This is summarized in three points: the introduction, the main text, and the colophon.

A. Introduction The first has three parts: the title, the homage, and the promise to explain.

1. The Title The Sanskrit title Āryaprajñāpāramitā Upadeśanāma is translated into Tibetan as 'Phags pa shes rab kyi pha rol tu phyin pa'i man ngag zhes bya ba, ("Esoteric Instructions on the Noble Perfection of Wisdom"). To explain that [in detail]: Since it is elevated above the grounds of the three realms, it is ārya. The attainment of lucid appearance in the realm of phenomena by the primordial awareness of individual reflective awareness is the wisdom of realizing the ultimate: prajñā. Not to fall into the two extremes of existence or peace on the path of emptiness and compassion united is to arrive at the other side, which is pāramitā. The easy way to realize that meaning with little effort and immediate benefit is through esoteric instructions, which is upadeśa. The language used to indicate the name of this source text is "the so-called", which is nāma. In addition, there is the salutation of the translator [and] scholar: "Homage to all buddhas and bodhisattvas." This accumulates merit in relation to the excellent mother and accomplishes one's wishes exactly as they are intended.

2. The Homage

The sun and moon of your realization conquers ignorance and misconceptions and the moisture of your compassion matures living beings. Lion of Speech who perfectly completes the two purposes, I bow to you in sincere devotion with body, speech, and mind.

The one who bows here is the one who was inspired to compose this text. What he is bowing to is unconditioned dharmakāya spontaneously present and abiding in one's own continuum. That is, to Mañjuśrī, Lion of Speech, whose realization of the self-reflective awareness of primordial awareness is like the sun and moon. With that compelling power, both the cognitive obscuration from habitual patterns of ignorance, and the emotional obscuration from misconceptions of imputations have been eliminated, so he has the excellent qualities of [achieving] personal benefit. The primordial awareness of knowledge [manifests] the awakened activity of loving and compassionate deeds, like the rainfall ripening the grain. Thus he has the excellent qualities of [achieving] the benefit of others. The manner of bowing is with the motivation of uncontrived faith, in sincere devotion with body, speech, and mind. The purpose of bowing is that since Mañjuśrī is both main guru and special deity, bowing to him establishes the two benefits effortlessly.

3. The Promise to Explain

The essence of the subject matter is the meaning of nondual perfection of wisdom without root, freed from referential extremes of nihilism and eternalism. I will explain as best I can in order to benefit beings.

Āryadeva is the one explaining. He will explain the perfection of wisdom, the ultimate essence of the subject matter that is expressed through the media of the twelve divisions [of rhetorical exposition] of excellent speech or the Three Precious Collections (Tripiṭaka). That meaning is revealed as being without ego-clinging, the root of cyclic existence, and as the non-arisen [nature] of deluded conceptions of dualistic fixation. It is explained through the unmistaken word-meanings that go beyond the referent objects of the eight extremes. As was taught [by Nāgārjuna]:

Whatever arises interdependently is without cessation and without birth, without end and without permanence, without coming and without going, without division and without unity in meaning. All elaboration fully pacified; revealing peace. I bow to the sublime: the sayings of the perfect Buddha.

The purpose of the explanation is that bodhisattvas, right from the time of being beginners, do whatever they can for the sake of others. Therefore, this also is for the benefit of beings. Furthermore, of the three usages of "perfection of wisdom"—as text, path, and meaning—it is the last one that is the result to be accomplished: the nondual primordial awareness of awakened mind. However, the path that accomplishes it and the texts that teach it are both expressed by the term "perfection of wisdom." It is as Master Dignāga stated:

Perfection of wisdom is nondual primordial awareness that is the One Thus Gone. The texts and path bear that name because they have that goal as their purpose.

As the medium, this text is able to teach the meaning of the subject matter. Furthermore, the word meanings unmistakably connect the subject matter with the medium. That teaching can cause the followers to realize the meaning to be understood, which is the purpose. And once realized, putting it into practice results in the attainment of awakening, the purpose of purposes. Being thus endowed with four features is the defining characteristic of an excellent treatise.

B. The Main Text This has three parts: a brief presentation, an extensive explanation, and a final statement.

1. Brief Presentation This has three parts: the method to rest body, speech, and mind in equipoise, the abiding nature of mind, and presentation of the benefits of such realization.

a. The Method to Rest Body, Speech, and Mind in Equipoise

Rest the three bases to be prepared directly on the word.

This is an uncommon method of realizing the perfection of wisdom. It is the esoteric instruction for meditation on the absorptions, based on the teachings of the many enumerations of meditative absorption from the mother [texts]. The three bases to prepare are body, speech, and mind. “Word” means the perfection of wisdom, the nature of the three doors to liberation. Rest right upon that. In addition to that, one may purify the habitual patterns of the six classes of beings. It is taught in the secret [mantra texts] and so on that one has the habitual patterns of the six classes and once they ripen in one's body they exist there as the root letters of the six classes. Tri is at the sole of the feet, tre in the perineum, du at the navel, nri at the heart, su at the throat, and a at the crown of the head. The habitual patterns that are based on those supports are absorbed in stages from the bottom up and, through blending basic space and awareness, delusion is purified and one realizes emptiness. At the time of applying such instructions to the pupil, do the refuge and aspiration to awakening described below as the preliminary to start with.

b. Presentation of the Abiding Nature of the Mind.

Recognize uncontrived, unspoiled awareness: mind that is the root of both samsara and nirvana, yet is not established by any causes or conditions; unborn single cut, intrinsic emptiness.

Whoever relies on that method and recognizes this awareness as the mind, which is the root of both samsara and nirvana, severs all imputations of existence, non-existence, and so forth. Once mind is ascertained the whole of samsara and nirvana is ascertained. As Saraha has said:

Mind itself alone is the seed of everything. It emanates samsara and nirvana. It bestows the fruits of our desires. Homage to the wish-fulfilling jewel of the mind.

Therefore that mind does not arise from causes, nor is it generated by conditions. It is not established as any shape or color. Being unborn, the single cut that frees from foundation and root: intrinsically emptiness. All phenomena are also not beyond that, which is the abiding nature.

c. The Benefits of Such Realization

Such realization is like cutting the root of the tree trunk; the branches of discursive thoughts will never grow again.

Once the foundational root of the mind is cut, one will not return to samsara again. Once the continuity of deluded thoughts is interrupted, total liberation is obtained. The practice of blending basic space and awareness is presented extensively below. This method is unknown in other textual traditions, but since it is the especially profound feature of this instruction, it was revealed at the beginning.

2. Extensive Explanation This has three parts: presentations on the initial cause: arousing the mind of supreme awakening, the actual instructions on the practice of the path, and the results of having practiced.

a. The Initial Cause: Arousing the Mind of Supreme Awakening The first has three parts: presentations on the preliminaries of arousing the mind, the main part, and the precepts.

I) The Preliminary of Arousing the Mind

Give as vast offerings to the guru and Jewels actual and emanated appearances in your mind.

This presents the master's activities. Set up whatever supports and offerings there are. Then imagine in front of you the great mother with her children: the buddhas and bodhisattvas of the ten directions and the three times. Above her imagine the lineage gurus and below her the glorious protector guardians all around. Invoke their presence and without mental grasping make the three kinds of offerings—actual material, the mentally emanated immaterial offerings, and the appearances of mind objects—as much as you can.

II) The Main Part

After doing prostrations and offerings, take refuge and arouse the mind with devotion.

This presents the disciple's activities. Prostrate to the guru and Jewels and present whatever offerings you have. Then go for refuge with a devoted mind and take the vows of individual liberation and the bodhisattva vows of arousing the mind. Then the above instructions can be applied.

III) The Precepts [of the Mind of Enlightenment]

Guard the precepts you have taken like your eyes. Do not abandon the bodhisattva precepts even at the cost of your life. Strive to uphold the training.

Similarly, it says in Entering the Way of the Bodhisattva:

The children of the victor who thus hold steady to the awakening mind must always strive energetically never to stray from the training.

And:

In view of that, I will act with devotion according to whatever oaths I have made. For if I do not apply myself from now on, I will sink lower and lower.

As it is taught here, know the benefits of upholding the precepts and the drawbacks of not upholding them. Do not transgress them even at the cost of your life and guard them like your eyeballs. The precepts to guard were taught at great length by Noble Āsaṇga in Bodhisattva Stages and its meaning similarly [summarized] in Master Chandragomin's source text The Twenty [Verses on Bodhisattva] Vows, and others.

b. Actual Instructions on the Practice of the Path This has five parts: presentations on method, the path that must go first; wisdom, which must be practiced; the actual meaning of the perfection of wisdom; the semantic explanation and derivation of "severance"; and elimination of inconsistencies with that.

I) Method, the Path that Must Go First This has six parts: the presentation of abandoning the ten nonvirtues oneself and for others, presentation of the path, the six perfections, eliminating the arrogant mind inconsistent with that, the faults of not realizing the meaning of the middle free of extremes, eliminating the poison of reference points, and exemplifying the reason for the five perfections of method as the preliminaries.

A) Abandoning the Ten Nonvirtues Oneself and for Others This has three parts: abandoning the ten nonvirtues oneself and encouraging others, rejoicing in others' abandonment of nonvirtue and expressing approval, and even abandoning the ten nonvirtues alone will not liberate.

1) Abandoning the Ten Nonvirtues Oneself and Encouraging Others

Abandon the ten nonvirtues, such as killing, and encourage others to do so as well.

All the definite paths of methods are subsumed into three: first avoiding sin, in the middle avoiding virtue, and in the end avoiding everything. Sin refers to the three physical nonvirtues of killing, taking what is not given, and sexual misconduct; the four verbal nonvirtues of verbal abuse, idle chatter, lying, and slander; and the three mental nonvirtues of covetousness, maliciousness, and wrong view. Motivated by the three poisons, engaging in those ten to a greater, middling, or lesser degree has the fully ripened result of being born as a hell being, deprived spirit, or animal, respectively. The results that conform with the cause are twofold: the [resultant] experiences that conform with the cause are that even if one is born as a human being, one will have a short lifespan (due to killing), material impoverishment (due to stealing), numerous enemies (due to adultery), much ridicule (due to lying), separation from loved ones (due to slander), hear unpleasantness (due to harsh speech), one's words not honored (due to chatter), having one's hopes crushed (due to covetousness), many fears (due to maliciousness), and fixation on negative views (due to wrong view). [Resultant] actions that conform with the cause are that one will desire to repeat whichever of those nonvirtues one is accustomed to, continually producing the seeds of suffering. The dominant results, or the results caused by the person, are to take birth in an area with little vitality, abundant frost and hail, dust storms, bad smells, erratic terrain, salty land, reversed seasons, crops that are meager, stinky and small, or where there is no harvest at all. If one understands these things, one will abandon them oneself and also cause others to abandon them as well. The precepts of refuge and the vows of individual liberation are to abandon harming others and its basis—namely, the seven physical and verbal nonvirtues that harm others, [and] the three mental [nonvirtues] that are the basis of those.

2) Rejoicing in Others' Abandonment of Nonvirtue and Expressing Approval

Express approval of what is consistent

with abandoning killing and those others.

By doing that, one's own merit increases and others are matured.

3) Even Abandoning the Ten Nonvirtues Alone Will Not Liberate

Merely abandoning the ten nonvirtues, the supreme path will not be discovered.

There are two paths: the ascendant path of gods and humans, and the liberation path of awakening. Abandoning the ten nonvirtuous actions and practicing the ten virtuous actions will not enable one to attain more than just the state of gods and humans of the desire realm. Moreover, through cultivating causal meditative stability (dhyana/bsam gtan) of equilibrium (snyoms 'jug), the particular results produced by meditative stability are birth as a god in the four meditative stabilities in the form realm and the four formless realms of infinite perception. This is called nontransferring karmic action.

B) Presentation of the Path: the Six Perfections This has two parts: practicing the six perfections oneself and encouraging others, and expressing approval of what is consistent with that.

1) Practicing the Six Perfections Oneself and Encouraging Others

Practice the six perfections oneself and encourage others to do so as well.

If the five practices of generosity through meditative absorption lack wisdom, they do not deserve the name "perfections" because that is still a dissipating path. Therefore, wisdom is preeminent in the path of awakening, which is liberation. If wisdom is present, then the other five, generosity and so forth, may be called "perfections." Then the bodhisattva path is complete. One is personally engaged in it while one is also encouraging others to do so by means of the four methods of attraction: generosity, pleasant speech, appropriate behavior, and [teaching] suitable content.

2) Expressing Approval of What is Consistent With That

Express approval of what is consistent with all six perfections.

This is the method to purify one's own mindstream and mature others. In addition to not harming others, the precepts of arousing the awakening mind aim to accomplish their welfare as much as possible. That is the essence of the bodhisattva vows. Eight topics on practicing the six perfections are presented in another place.

C) Eliminating Arrogance Inconsistent With That

Turn away from the arising of arrogance resulting from the conduct of virtuous action such as the six perfections.

This presents turning away from virtue in the middle. Actually, the virtue of the two accumulations in unity is not contradictory to the path of awakening. [However,] focusing just on higher status in this life and the state of gods and humans in the next life, and engaging in the virtue of wishing to excel, are hindrances to awakening. Therefore turn away from that. Also, the arising of arrogance is the devil of exaltation, so abandon it.

D) The Faults of Not Realizing the Meaning of the Middle Free of Extremes

If you do not realize that ultimate nondual perfection is free of extremes such as virtue-sin, accept-reject, and hope-fear, even if you practice conditioned virtue, you will not become liberated in this very life.

This presents finally turning away from everything, both high and low. The ultimate is free of all dualistic clinging to dual phenomena such as subject and object and so forth. Until that is realized, no matter how much virtue is enacted, one will not attain liberation. Therefore, the knowledge that all dual phenomena, such as accepting virtue and rejecting sin, or hoping for nirvana and fearing samsara, are not ultimately established as truly existent is to turn away from everything.

E) Eliminating the Poison of Reference Points

Therefore do not reference even an atom in all phenomena, positive or negative, conditioned or unconditioned.

Relatively, all of these phenomena of samsara and nirvana that appear as mental objects are nothing except dependently arisen. In reality, not even an atom of true existence is referenced. That is emptiness beyond intellect. Noble Nāgārjuna said:

Whatever is interdependently arisen, that is held to be emptiness.

Therefore emptiness and the view and even the ultimate just have no frame of reference. As Shāntideva says,

By getting used to the habit of emptiness, the habit of real entities will disappear. Getting used to saying "nothing whatsoever," that too will gradually disappear.

F) Exemplifying the Reason for the Five Perfections of Method as the Preliminaries

Nonetheless, wisdom that is not founded on method will not become manifest. It is similar to the harvest of crops that will not grow without cultivation.

Turning away from everything in the end only means being free from fixation. It [does not mean] that one does not accomplish the virtue of the unity of the two accumulations. The ground is the unity of two truths, the path is the unity of the two accumulations, and the result is the unity of the two kāyas. Based on arousing the relative [awakening] mind, the accumulation of merit as the method serves as the substantial cause and the accumulation of primordial awareness serves as the cooperative condition for the qualities of the ten stages to arise and finally the attainment of the form kāyas. Based on the arousing of the ultimate awakening mind, the accumulation of primordial awareness as wisdom serves as the substantial cause and the accumulation of merit serves as the cooperative condition for the qualities of the five paths to arise and finally the attainment of the dharmakāya. One can understand this from the example of worldly crop cultivation and autumn harvest. The two definite paths—this definite path of method and the wisdom that will [be explained] below—should be taken into practice in unity.

II) Wisdom, Which Must Be Practiced

This is presented in eight parts: without the perfection of wisdom, the five alone will not accomplish the path; not an external condition since one has it oneself; meditation on recollecting the Buddha; the actual enlightened intention of the Buddha; the method to realize that; the place to practice; the method of practice; and the benefits of such practice.

A) Without the Perfection of Wisdom, the Five Alone Will Not Accomplish the Path

If you do not resolutely engage in the meaning of the perfection of wisdom, even if you engage in generosity, ethical discipline, patience, diligence, and meditative stability, it is like a blind person without a cane. How could you possibly find your way?

Since the five other perfections of generosity and so on are just the accumulation of merit, without the eyes of wisdom, they will not become the path of unity [of the two accumulations] and one will not arrive at the city of great freedom.

B) Not an External Condition Since One Has it Oneself

The meaning of the perfection of wisdom—

It appears that this line of verse was out of order, according to the note. This source text should have fifty quatrains and since there must be an extra line, it could well be this. However since it contributes some meaning that is helpful to understand, it was left.

do not seek elsewhere; you have it yourself. That is the meaning of inherent great lucid clarity, not established as an entity or with characteristics.

You may wonder whether you have the ability to find such sublime perfection of wisdom. Since the phenomenal nature (chos nyid) of one's own mind is free of all obscuring covers, it is precisely its very own lucid clarity [that's the thing]. The sutra says:

Mind is no-mind; the inherent nature of mind is lucid clarity.

And from Lord Maitreya:

The inherent nature of mind is lucid clarity that, like space, is unchanging. Adventitious stains, such as desire that come of improper thoughts, do not change it into afflictive emotions.

C) Meditation on Recollecting the Buddha

Meditate on recollecting the Buddha, naturally clear of thoughts and memories, free of all mental engagement.

The path to actualize that lucid clarity is taught in the Mother:

With no mental activity, not remembering anything, that is recollection of the Buddha, dharma, and sangha.

The method to cultivate that is the blending of space and awareness described below.

D) The Actual Enlightened Intent of the Buddha

Outer-inner, gods-demons, samsara-nirvana, appearance-emptiness, and so forth; free of dualistic appearances, Buddha's intent is unmistaken and uncontrived, similar, for example, to the expanse of space.

In that way, the meaning of cultivating the recollection of the Buddha is [to realize] that freedom from all dualistic fixation is the Buddha's intent. It goes beyond falling into limits and partiality, and all thoughts of characteristics. It is like the expanse of space, the inherent nature of the realm of phenomena. That, then, is the special method for an ordinary person to experience the Buddha's intent in practice.

E) The Method to Realize That

This has four parts: blending space and awareness, the results of blending space and awareness, the actual method for blending space and awareness, and the reason for blending space and awareness.

1) Blending Space and Awareness

The most sublime method is to blend space and awareness.

This is the method to actualize the perfection of wisdom's meaning right now. The sublime special feature of this teaching, not well known in other traditions, is the blending of space and awareness. This is the reason: the two–space and awareness–made out to be subject and object, result in dualistic fixation. The entire confusion of samsara comes from that. The ultimate result of meditating on blending space and awareness as the path is that, presently, space and awareness become totally pure and the consciousness groups are transformed [in] awareness. Then the three kāyas are attained after the four-fold primordial awareness mixes inseparably. Thus it is profound in having the threefold relationship of ground, path, and result, in keeping with the path of secret mantra.

2) The Results of Blending Space and Awareness

At the times of mixing space and awareness, things and characteristics, rejecting and accepting: fixation on referents, are naturally cleared up. Abide in the ultimate nature of phenomena without subject-object dualistic fixation.

When the result is actualized, the power of mixing space and awareness clears away (sangs) the fixation of all dual phenomena and then expands (rgyas) the phenomenal nature of nondual primordial awareness. Now, at the time of meditating, one can rest in a concordant experience.

3) The Actual Method for Blending Space and Awareness

With body and mind thus uncontrived, wherever empty sky pervades empty direct awareness also pervades. Rest in the extent of great pervasive expanse.

When the instructions are bestowed on the disciples, the blending of space is based on the three bases to prepare that was presented before. The energy of direct awareness (rig rtsal) blends into space. The aspects of physical tension, verbal restraint, and mental focus should all be relaxed. With body and mind uncontrived, wherever the sky pervades, direct awareness also pervades. Wherever direct awareness pervades, dharmakāya pervades. {38} Rest evenly in the state of the great pervasive expanse of dharmakāya. Whether or not one continues practice with Opening the Door to the Sky, does not matter: rest evenly in the state of knowing that space and awareness are inseparable since forever.

4) The Reason for Blending Space and Awareness

At that time there is an experience of awareness free of basis or root. Awareness does not dwell anywhere in the five senses and their objects.

After resting in inseparable space-awareness, all phenomena are realized to be the essential awareness of one's own mind, yet the essence of that very awareness is not established and is without basis and free of a root. At that time, awareness—the five sense organs such as eyes and so on, and the five objects such as form and so on—have no frame of reference whatsoever. As it says in the Heart of Perfection of Wisdom, "no eyes, no ears…" and so on. In that very state, the view is of the unborn, empty, and nonexistent inherent nature. The meditation is on the great pervasive expanse. The integration on the path is the threefold abiding, arising, and liberating. The conduct is to conquer fear directly. The result is the perfection of buddha. In terms of gods, that is the stainless pure god. In terms of absorptions, it is the absorption of suchness. In terms of recitation, it is the recitation of the genuine meaning. So it is taught.

F) The Place to Practice

Meditate without dualism in places of rock houses, cemeteries, haunted places, towns and big cities, caves, and secluded caverns.

Abandon distracting fears and meditate in those kinds of places in order to savor the bliss of meditative stability. The removal of obstructers and enhancement of practice will happen automatically by meditating in the nonduality of the problem and its remedy and the nonduality of the regional spirits and the yogin.

G) The Method of Practice The actual method of how to practice has two parts: what teaching to practice and the method by which to practice it.

1) What Teaching to Practice

The meaning of the unborn taught by the guru;

2) The Method by Which to Practice {39}

practice it during the four daily activities.

Blend the subsequent attainment of equipoise with daily activities by maintaining mindful awareness constantly.

H) The Benefits of Such Practice

Putting it into practice this way, the blessings of the perfection of wisdom and the realization that all phenomena are empty will prevent obstacles from arising. How would it be possible for emptiness to take advantage of emptiness?

You may wonder whether or not obstacles will come when you meditate in that way in the secluded places mentioned above. There are two reasons that they won't come: First, as it says in the Verse Summary [on the Perfection of Wisdom]:

When a mother with many children becomes sick, they will all feel anxious and tend to her. Similarly, the buddhas of the world realms in the ten directions bring intention to this perfection of wisdom, their mother.

That is the mother's blessing. And:

Whenever those experts who fully possess the aspiration view the sublime meaning of the perfection of wisdom, day or night, at that time their minds move through space like a bird. How could negative companions take advantage?

Thus the power of the yogin's realization that all phenomena are the sky-like nature of the three doors of liberation prevents the onslaught of obstacles. From the Mother:

Emptiness cannot take advantage of emptiness. So too for signlessness and wishlessness. External space cannot disturb inner space.

This completes the two sections of definite method and definite wisdom.

III) The Actual Meaning of the Perfection of Wisdom This has three parts: the essence of realization, evidence of warmth, and the meaning of the example.

A) The Essence of Realization

When the empty nature of phenomena is realized, the sign or characteristic is that externally all objects of the five sense gates— form, sound, smell, taste and touch— are fully illuminated as emptiness. Inwardly, the coarse afflictive emotions and the subtle dualistic fixation, although they arise, {40} are self-liberated in nonduality, beyond concern.

When the realization of the inseparability of space and awareness—the meaning of the empty nature of phenomena—arises in one's mindstream, the perceiver's five sense organ consciousnesses and their five objects of form and so on, including all phenomena, arise as emptiness. Although occasionally coarse afflictive emotions arise due to the old habitual patterns of confusion, they will be liberated upon arising. Therefore one will not act on those afflictive emotions and accumulate karma. And although something like dualistic fixation appears, yet it is unable to fulfill the function of dualistic fixation, so it is subtle and occurs beyond any concern of hopes and fears. It states in the Sūtra of Skill in the Methods of the Great Secret:

Noble child, it is like this: Seeds that have been severely affected by fire have not completely lost their color [yet] do not have the chance to sprout. Similarly, afflictive emotions in bodhisattvas, if they are severely affected by emptiness and signlessness and wishlessness and selflessness and the perfection of wisdom, then even if [those bodhisattvas] completely engage in all the joys of the sense pleasures as they desire, they will not completely grasp all-consuming afflictive emotion which would cause them to fall back. They do not completely lose the color of buddha.

B) The Evidence of Warmth

With that realization, abiding and arising are liberated

in the nature of phenomena,

like reaching the island of gold.

When one rests within the ocean-like state of realization of the nature of phenomena, even though thoughts come and go like rain, whatever arises will be naturally liberated. No other remedy is needed. Everything arising as the nature of phenomena is like being on an island of precious gold where it is impossible to find [ordinary] dirt and rock: one does not find a bad thought.

C) The Meaning of the Example

When a person's root life force is severed, there is no need to purposefully sever the eyes and other five sense gates. Similarly, when the mind itself is severed at the root, all phenomena are realized to be empty.

It was said in the brief presentation section above {41} that the mind is the root of both samsara and nirvana. Severing the foundational root [of mind], like cutting the tree trunk from the root, was taught as the single cut of the unborn. This verse has the same significance, so it is easy to understand the meaning of the example. In this case, which draws from The Bundle of Precepts, being without fixation on body, speech, and mind is the victor's Body, Speech, and Mind. These two—the teaching of appearance, sound, and awareness as the mind's Body, Speech, and Mind, and the explanation in highest secret mantra (uttaratantra) that the essence of mantric vows is the sacred pledge of vajra Body, Speech, and Mind that protects one from fixation on attributes—should both be understood as the same vital point. This is the custom of integrating [practice] on the path right from the start of being a beginner in mantra. Here the particular intent is that it [refers to] the qualities of realization.

IV) The Semantic Explanation and Derivation of "Severance"

Since it severs the root of mind itself, and severs the five toxic emotions, extremes of view, meditational formations, conduct anxiety, and hopes and fears; since it severs all inflation it is called "severance" by semantic explanation.

The main problem with mind is fixation on the self. It says in the Verse Summary:

Greatly severed the views of all sentient beings.

And

Severance of the five poisons of desire and the others, fixation on extreme views, mental engagement in meditation, anxiety of conduct, and the attachment of hopes and fears about results—to sever attachment one must exhaust attachment to everything.

Severance of whatever is inconsistent with the path of generosity and so on is taught in tantra:

The bodhisattva's generosity severs migration to deprived spirits. Poverty and likewise all afflictive emotions are severed. The four devils, such as inflation, which are the cause of suffering, are all severed.

And in tantra: "The Great Vehicle severs suffering."

Those [quotes] mean that the name "severance" was attributed from the influence of the perfection of wisdom. There is a meaningful connection with the name that is derived from teachings in the sūtras and tantras. {42} It is not as if it is random or without scriptural source.

V) Elimination of Adversities on the Path

This has three presentations: identifying the two devils and the way to sever them, the reason that devils occur, and the way to subdue devils.

A) Identifying the Two Devils and the Way to Sever Them

This has seven parts: tangible devils, intangible devils, signs of severing, evidence of termination, the times of turning away, the method to not turn away, and instruction on spike-like suppression.

1) Tangible Devil This has two parts: the object to be severed and the instructions to sever it.

a) The Object to Be Severed

Attachment to real [things] with passion and aggression is the tangible devil, so how should one sever that?

The five desirable objects such as form are tangible. When our minds are attached and attracted to them, the three or five poisons arise. That is the devil that severs the life force of liberation. Also, the tangible devil is the objective aspect and the intangible devil is the afflictive emotions that arise in the mind. Therefore, those two devils have a common ground.

b) The Instructions to Sever It This has three parts: the individual's characteristics, actual instructions, and size.

i) The Individual's Characteristics

Superior, average, or inferior experiencers

ii) Actual Instructions This has three parts: superior capability, average capability, and inferior capability.

(I) Superior Capability

rest in the state of no-thought,

(II) Average Capability

meditate with attention on that,

(III) Inferior Capability

or ascertain it through examination and analysis.

Those of superior capability realize all objective appearance as emptiness and thus rest within the state of recollecting Buddha. Those of average capability know objective appearance to be mind, and so they meditate with attention on the mind. Those of inferior capability ascertain that objective appearance is without intrinsic nature through the eight examples of illusion and so forth. They train without attachment and aversion arising.

iii) Size

For instance like a dense forest, {43} a strong person, and a sharp axe.

The object to be severed is immense and numerous, so in that way it is like a dense forest. The one cutting it down has experience and realization, like a strong person. The profound instructions of Severance are like a sharp axe. Therefore, if one exerts oneself, even a small remedy can conquer a sizable problem.

2) Intangible Devil This has two parts: identifying the devil to sever and the instructions to sever it.

a) Identifying the Devil to Sever

The apparitions of gods and demons that cause inflation are called the intangible devil.

Of the inner devil of afflictive emotions and the outer devil of gods and demons, the former was discussed above. In presenting that outer devil here, the devil of inflation is revealed incidentally.

b) Instructions to Sever It This has six parts: setting pestilence directly upon pestilence, sticking the hot needle precisely, the dharma to practice, putting constellations under thumb, rejecting closeness or distance toward both gods and demons, and focusing on the extreme great pestilence.

i) Setting Pestilence Directly upon Pestilence

Set pestilence upon pestilence, directly in the flesh.

ii) Sticking the Hot Needle Precisely

Stick the hot needle precisely there.

These [refer to] the mountain cycle. Of the three practice skills, the first is to be skilled in the bases to prepare, as has been presented.

iii) The Dharma to Practice

Go for refuge in the Three Jewels.

The definite practice of wisdom is meditation on recollecting the Buddha, which is refuge. Meditation on blending space and awareness in part of the meditation session is the actual main practice.

iv) Putting Constellations Under Thumb

Put the constellations under thumb.

If the body is the house of devils, the mind is what outshines them. This is presented by means of an aphorism.

v) Rejecting Closeness or Distance Toward Both Gods and Demons

Reject closeness and distance toward gods and demons.

The training is to meditate in the nonduality of rejections and remedies.

vi) {44} Focusing on the Extreme Great Pestilence

Focus on the extreme great pestilence.

This presents the focus on the extremes of outer, inner, and secret, and so on, at the time of uprisings.

3) Evidence of Severing

In Severance, the evidence of having severed is freedom from fear.

Those refer to the evidence of warmth of attaining confidence in practice.

4) Evidence of Termination

Evidence of termination is that apparitions subside by themselves.

This refers to teachings on common, special, and excellent evidence of termination. Apparitions and uprising signs and so forth are appended below, which is the middle practice skill of laying down the path.

5) The Times of Turning Away

Evidence of turning away is fleeing in fear and terror.

This presents the changes wrought by one's own and others' gods and demons and so forth: the causes of turning away.

6) The Method to Not Turn Away

Don't turn away; be like a doorframe. Don't flee, even in fear and terror.

Whatever frightening appearances occur, finish the task by a willingness to die.

7) Instruction on Spike-like Suppression

Suppress [them] like a spike, bend them down and apply effort. That is the supreme esoteric instruction.

This is the special method to turn obstacles into spiritual powers by tackling adverse factors head on. These have been the final practice skills of the concluding severance. The method of severing two devils is finished.

B) The Reason that Devils Occur This has three parts: identifying devils, instructions for severing them, and signs of uprising.

1) Identifying Devils

Worldly gods and demons cannot bear one's meditation on nondual perfections and cause various kinds of apparitions: manifesting, overwhelming, dreamt, and so on.

Unable to bear the brilliance of one's meditation on the profound path, apparitions come. It is not that they would not rise up if one were not doing a fierce visualization. Furthermore, various apparitions that obscure mental functions and outer, inner, and secret uprisings that occur are included in this vital [category]. {45}

2) Instructions for Severing Them This has three parts: superior capability, average, and inferior.

a) Superior Capability

Those with superior meditative experience rest in the nondual meaning of it all.

b) Average Capability

The average practitioners focus on that and meditate.

c) Inferior Capability

The inferior offer their body aggregate as food.

That which is to be severed are those three [kinds of] apparitions. That which severs them is practice through the three integrations on the path. That is, the superior practitioner does not reference any duality between the yogin and the gods and demons displaying apparitions. The average practitioner focuses the mind on blending inseparably. The inferior practitioner offers the body aggregate as food, which will be presented below.

3) Signs of Uprising

Afterwards, an experience of direct awareness free of any mental support will arise.

That presents the manner in which uprising signs occur for an average yogin. Inferior ones must rely on the evidence of termination.

C) The Way to Subdue Devils This has two parts: identifying devils and instructions for severing them.

1) Identifying Devils

Having gone to a haunted place, if gods and demons manifest overwhelming presence, separate awareness from matter.

2) Instructions for Severing Them This has three parts: completely severing inflation of the body, completely severing inflation of the mind, and thoughts emanating as devils.

a) Completely Severing Inflation of the Body

This body is matter, like stone; no harm can come to it.

b) Completely Severing Inflation of the Mind

Mind is not an actual thing, it is like the sky. Who harms it and who is harmed? Thinking that, rest without despair or worry in the nature of phenomena. Even if you think that the gods and demons have snatched your material body and left, without moving from your previous place, do not despair over anything at all.

This is the practice for those of average and inferior capabilities, but everything is needed for the main practice of the mountain cycle.

c) Thoughts Emanating as Devils

Whatever discursive thoughts arise are devils. They come from one's own mind. In mind, not even an atom is established of a place from which to arise, to abide, or to go. Buddhahood does not come after being liberated. It is impossible to wander in samsara due to delusion.

All deluded thought is the devil of inflation. {46} Since it is the mind's own energy, when one realizes freedom from the extremes of arising, ceasing, and abiding, then no essence of liberation and delusion is established. Without basis and free of roots—it is totally resolved. That concludes the presentation on all of the instructions for practice. The details of the mountain cycle can be learned from my composition "Space Diamond" and other sources.

c. Results: the Stages of Having Practiced the Path This has five parts: the supreme result, eliminating deviances, revealing obscurations, revealing the abiding nature, and presenting the common results.

I) The Supreme Result

Virtue, sin, and all karmic action are totally pure, pure since forever, liberated since forever, awakened since forever.

At first, when one enters the path, one trains in accepting and rejecting so that the power of virtue increases and sin gradually decreases until finally the qualities of the five paths and ten stages are complete. Then all karmic actions are totally pure: forever pure in the absence of examination and renunciation, forever liberated in excellent realization, forever awakened in excellent two purposes. Again: the abiding nature of the primordially pure ground, the refining methods of the primordially pure path, and the way of arising of the resulting primordial awakening.

II) Eliminating Deviances

One deviates by not avoiding sin.

Since one does not obtain the result without renouncing emotional obscurations, that would be a deviation.

III) Revealing Obscurations

Attachment to tenets is an obscuration.

Fixation on the three spheres and fixation on all tenets and views is revealed as cognitive obscuration.

IV) Revealing the Abiding Nature

Nondual self-liberation is the abiding nature.

Once the two obscurations are eliminated the ultimate abiding nature is realized. All misconceptions are severed in those three results.

V) Presenting the Common Results This has six parts: general preliminaries of the practice, the dharma to practice, instructions for clearing up one's own obstacles, methods to clear up other’s obstacles, the removal rite, and general results of practicing the perfection of wisdom. {47}

A) General Preliminaries of the Practice

Take refuge from within the nature of phenomena.

B) The Dharma to Practice

Arouse the aspiration and supplicate.

As well as entering the path and meditating on the path and going to a haunted place and going for refuge at the top of a session, one should also meditate on both ultimate refuge and the awakening mind in the main part.

C) Instructions for Clearing Up One's Own Obstacles

If obstacles arise for you go to a haunted place and meditate on the nondual.

Whichever of three kinds of obstacles happens to the yogin who meditates on the path—whether it is afflictive emotion, illness, or evil spirits—meditate in the nonduality of the problem and its remedy in order to increase diligence. Practicing each of the path-integrations in conjunction with the five paths yields fifteen paths.

D) Methods to Clear up Other’s Obstacles

In order to help other sentient beings, with compassion as your preliminary, know the emptiness of everything: oneself, the patient, the evil spirit, and the disease. Pat [the diseased area] and meditate in emptiness. Face the prone [patient] toward you.

If the need arises to help someone who is afflicted by disease and evil spirits, first meditate on love and compassion as the preliminary, and know that all four [factors]—oneself, the patient, the evil spirit, and the disease—are emptiness. Then pat the diseased area with your hand. Face the head of the prone patient toward you or face the head toward the place where fierce gods and demons dwell, lying down. This is known as Wandering Severance.

E) The Removal Rite

If thereby [the disease] is not yet pacified, go for refuge and arouse the mind in a haunted place. Pass over [the patient] three times and meditate beyond extremes. With a mandala, bless the sticks and stones and confer them.

If the yogin and the patient are together, then do refuge, arouse the awakening mind, supplicate, and do many feast offerings. Then step over the patient three times and do whatever tantric conduct is appropriate. If the disciple is staying somewhere else, {48} then during the feast offering bless the stones and confer them, then give the command for protection. Here, for a disciple keeping strict mountain retreat, there is also the custom of [bestowing] life-force empowerment for gods and demons. The implementation of this is taught elsewhere. All these here depend upon the lack of hindrances in attaining the results on the stages, and thus presents the incidental results.

F) General Results of Practicing the Perfection of Wisdom This has three parts: temporary results of severing in isolated haunts, ultimate results of having severed the four devils through meditation on the meaning of the nature of phenomena, and the benefits accruing from both.

1) Temporary Results of Severing in Isolated Haunts

Hold the gods above to their oaths, subdue with splendor the nāgas below. Tasks assigned to nāgas will all be accomplished. Gods, from their places, will be your allies. Nāgas without exception are bound into service. Gurus, yidams, ḍākinīs, and dharma protectors will watch over you as their child.

By meditating on the meaning of the perfection of wisdom, the three toxic afflictive emotions in one's mindstream are brought under control in the nature of phenomena. All living beings, in whom those three poisons abound, are thereby also brought under control and held under oath to accomplish one's activities. The gods are chiefly [afflicted by] desire, and the nāgas are chiefly [afflicted by] aggression and stupidity. All others are included in those two. In the past, in the presence of the Conqueror, the four retinues [of nuns, monks, laymen, and laywomen] and the glorious protector guardians promised to guard the doctrine of the mother. Likewise, gods and nāgas must be made to guard and protect and befriend, and so too the three roots will protect with loving affection.

2) Ultimate Results of Having Severed the Four Devils through Meditation on the Meaning of the Nature of Phenomena

Having severed the tangible devils, appearance will not rise up as your enemy. Having severed the intangible devils, male and female yakṣas will be held under oath.

By directly realizing that objective appearances are not truly existent (bden med), the afflictive emotions that depend upon objects will not arise. {49} That is the elimination of emotional obscuration; the path of seeing and the first stage. By purifying afflictive emotion inwardly, all phenomena, both outer and inner, are conquered and one is liberated from the fixation on the three spheres [of subject, object, and act]. That is the elimination of cognitive obscuration; the consummation of the ten stages and five paths.

3) The Benefits Accruing from Both

That and other such benefits that are immeasurable will occur.

Through proper practice of the ten virtues on the paths of higher status and gods and humans, and the six perfections on the path of awakened liberation, the temporary result will be to possess the seven qualities of the higher realms. Ultimately, [attaining] actual complete awakening, the two purposes will happen effortlessly and spontaneously, and so on, as explained in the all sūtras of Mahāyāna. The immeasurable branches of the fruition cannot be described here.

The extensive explanation is finished.

3. Final Statement

"The Grand Poem on the Meaning of Perfection of Wisdom." Instructions by Āryadeva the Brahmin.

This Fifty Verses source text of esoteric instructions on how to practice the meaning of the perfection of wisdom is the intended meaning of the source text, Perfection of Wisdom in One Hundred Thousand Lines, and the profound vital points of the path perfection of wisdom, such as the Ornament of Clear Realization. It reveals the vast meaning of the six perfections and so forth, and the profound vital points, such as the blending of space and awareness, and so forth. Since the path which can bring an individual to actual, complete awakening has been fully revealed, it is complete. Thus it was taught. All the points of the source text are now finished

C. Colophon

The Indian Paṇḍita Dampa Rinpoche translated this himself. Zhama Lotsā received it and edited it.

The name "Dampa Rinpoche" refers to Kāmālaśīla. It says in the Eulogy to the Eighty Great Adepts:

Expert in grammar, logic, scripture, reasoning and esoteric instruction, Possessing the spiritual power of an awareness-holder's longevity, The one called Kāmāla, To that supreme one I pay homage.

On his third visit to Tibet, in Dingri, he gave this source text to Kyotön Kuche, and then the Lady Mother, emanation of the goddess of the Ganges, spread it far and wide. However, the intended meaning of the source text was taught in whatever way appropriate according to the individual's potential. Other than that, the fully complete bestowal of the word-meanings of the source is said to have not occurred after Khugom Chöseng. Then gradually the lineage came down to Zalmo Drakpa, who for the sake of the Nyang prince Rinchen Sal, apparently wrote the commentary on the source text's meaning and many diverse notes. My lama adjusted it to a middle-length commentary, and I wrote both an extensive and abridged version.

In accomplishing the enlightened activity of this manuscript, the ḍākinī's prophecy does not lie. But to completely fulfill the intentions of the lama was my totally pure noble thought. {51}

By that truth and the suns of merit of the four kinds of individuals in the ten directions and three times, having utterly arisen in the sky of the pure realm of phenomena, may the mental darkness of infinite beings clear away.

Until I also enter into the ocean of the all-knowing, may the rivers of joy and bliss of two accumulations swell, and possessing the glorious nectar of two purposes, may all beings without exception be satisfied by this wealth.

Footnotes

1. In gDams ngag mdzod, ), 23-51. Author’s name in colophon: Kun dga' dpal 'byor. Kongtrul's Catalogue, Ocean of Auspicious Renown, names Drung Sa ru pa Kun dga' dpal 'byor (possibly Drung pa Ru pa).
2. 'Jam dpal smra ba'i seng ge, Mañjuśrīvādasiṃha. This probably refers to both the bodhisattva and to the human master. He is listed along with Brahmin Āryadeva and Virūpa as one of the three main Indian teachers of Pa Dampa Sangye (Pha Dam pa sangs rgyas).
3. rtsis 'go yan lag lnga: rtsom pa gang gis mdzad pa, khungs gang las btus pa, phyogs gang du gtogs pa, dgos ched gang yin pa, dbu nas zhabs su bsdu ba'i don gang yin bcas lnga'i sgo nas 'chad pa'o. Kongtrul: “the resident scholars of Vikramashīla Monastery expounded treatises by making five kinds of essential observations: (1) who the author is, (2) what its scriptural sources are, (3) how it is classified, (4) for whose benefit it is written, and (5) what is the import of the work as a whole.” (Myriad Worlds 81). But in this case, 2 and 3 are combined, and the new 4 is how it is named.
4. This is most likely a spelling error in the Tibetan: rtogs "to realize" should be gtogs#"to belong, include", as the author does not talk about realization in this part at all.
5. Seventeen of the Prajñāpāramitā sutras are referred to as mothers and sons: six as mothers because they teach the complete subject matter of the eight abhisamaya (Tib. mngon par rtogs pa, "clear realization") which are the subject matter of Maitreya's Ornament of Clear Realization, and eleven as "sons" because they do not teach the complete eight abhisamaya. The six mothers are: Sutra in 100,000 Lines, in 25,000, in 18,000, in 10,000, in 8,000 Lines, and the Verse Summary. The eleven sons are: 700 Lines, 500 Lines, 300 Lines, 150 Modes, 50 Lines, 25 Doors, Questions of Suvikrāntavikrami, Questions of Kaushika, Few Letters, Single Letter, and The Heart of Wisdom. See Hopkins, Meditation on Emptiness, London: Wisdom Publications, 1983, p. 862, n. 514, and Brunnhölzl, Gone Beyond, Volume One, pp. 34-35.
6. Abhisaṃayālamkāra. mNgon rtogs rgyan, by Maitreya. (Toh. 3786) Tengyur, mdo 'grel, ka.
7. gsung rab yan lag bcu gnyis, included in the Tripiṭaka (sDe snod gsum): (1) general teachings, (2) hymns and praises, (3) prophecies, (4) teaching in verse, (5) aphorisms, (6) pragmatic narratives, (7) biographical narratives, (8) narratives of former events as examples, (9) narratives of former births, (10) extensive teachings, (11) narratives of marvels, and (12) teachings in profound doctrines.
8. Root Verses on the Middle Called Wisdom. Prajñānāmamūlamadhyamakakārikā. dBu ma rtsa ba'i tshig le'ur byas pa shes rab ces bya ba, dedicatory verse (Toh. 3824), Tengyur, dbu ma, tsa, f. 1a.
9. Master Dignāga (sLob dpon Phyogs kyi glang po, c. 480-540 CE) the great Indian logician. This is from Condensed Verses on the Perfection of Wisdom Verse Summary. Prajñāpāramitāpiṇḍārthaḥ. 'Phags pa shes rab kyi pha rol tu phyin ma bsdus pa'i tshig le'ur byas pa, (Toh. 3809) Tengyur, shes phyin, pha, f. 292b4-5.#(Skt: prajñāpāramitā jñānam advayaṃ sā tathāgataḥ / sādhyā tādarthyayogena tācchabdyaṃ granthamārgayoḥ)
10. khyad chos bzhi. Four special attributes of the treatises: the attribute of motivation (kun slong gi khyad par), the attribute of expressive words (rjod bya tshig gyi khyad par), the attribute of expressed meaning (brjod bya don gyi khyad par), and the attribute of purposeful composition (dgos pa byed las kyi khyad par).
11. rnam thar sgo gsum: the essence: emptiness;#the cause: absence of characteristics; and the result: wishlessness (ngo bo stong pa nyid, rgyu mthsan ma med pa, 'bras bu smon pa med pa).
12. Although the text actually says arousing the mind [of awakening] (sems bskyed), that is not borne out by the commentary, which concerns the nature of mind itself.
13. This oft-quoted verse is from the Treasury of Dohā Songs, Dohakoṣagīti. Do ha mdzod kyi glu (Toh. 2224) Tengyur, rgyud, wi, f. 72b5. The same text is also known as "People's Dohā" in Saraha's dohā trilogy. For translations, see Jackson, Tantric Treasures; and Schaeffer, Dreaming the Great Brahmin.
14. In this commentary the line reads bla ma'i bslab bya mig ltar gsung (guard the guru’s precepts like your eyes), but the root text appears to be correct as blangs pa'i bslab bya mig ltar bsrung.
15. This entire verse is not found in the tengyur editions.
16. Bodhisattvacaryāvatāra. Byang chub sems dpa'i spyod pa la 'jug pa, ch. 4, v. 1 (Toh. 3871) Tengyur, dbu ma, la, f. 8a2-3.
17. Bodhisattvacaryāvatāra. Byang chub sems dpa'i spyod pa la 'jug pa, ch. 4, v. 12, (Toh. 3871) Tengyur, dbu ma, la, f. 8b2.
18. Bodhisattvabhūmi. rNal 'byor spyod pa'i sa las byang chub sems dpa'i sa. (Toh. 4037) Tengyur, sems tsam, wi.
19. Bodhisattvasaṃvaraviṃaka. [Byang chub sems dpa'i] sdom pa nyi shu pa, (Toh. 4081) Tengyur, sems tsam, hi, ff. 166b-167a. Chandragomin was a seventh-century Indian Buddhist lay master, a disciple of Sthiramati. Of the two main lineages of bodhisattva vows that entered Tibet, he received and passed on the one from Maitreya and Āsaṇga. See TOK, Buddhist Ethics, 172-173.
20. The fifth part corresponding below is actually labeled "elimination of adversities on the path."
21. The text here has drug ("six") but that is not borne out by the following sections.
22. Words in parentheses have been added from the interlinear notes in the original, f.5b3-4.
23. dbang 'bras s'am/ skyes bus byed pa'i 'bras bu. More commonly bdag po'i 'bras bu (“dominant result”).
24. Here mthu chung ba (“little power”), more commonly gzi chung ba (“little charisma”).
25. kha zhing chung ba, it is also sometimes rtsub pa ("coarse").
26. The four formless realms are the four perception-spheres of Infinite Space, Infinite Consciousness, Nothing Whatsoever, and Neither Presence Nor Absence [of Perception] (gzugs med pa'i khams bzhi: nam mkha' mtha' yas, rnam shes mtha' yas, ci yang med pa, yod min med min te skye mched mu bzhi'o.)
27. Nontransferring actions (mi g.yo ba'i las) are the virtues that make one attain the two higher realms. They are so called since, apart from ripening in their respective abodes, they do not transfer one to other abodes.
28. This may be a reference to the eight topics of the perfection of wisdom found in Ornament of Clear Realization: the knowledge of all aspects, the knowledge of paths, the all-knowledge, the full realization of all aspects, the attainment of culmination, the serial one, the full realization in a single instant, and the dharmakāya." Brunnhölzl, Gone Beyond, vol. 2., p. 475 (verses 1.3-4). Or it may simply refer to the eight parts in section II below.
29. Root Verses on the Middle Called Wisdom. Prajñānāmamūlamadhyamakakārikā. dBu ma rtsa ba'i tshig le'ur byas pa shes rab ces bya ba, ch. 24, v.18 (Toh. 3824) Tengyur, dbu ma, tsa, f. 15a6. Garfield, 69.
30. Entering the Way of the Bodhisattva, Bodhicaryāvatāra. Byang chub sems dpa’i spyod pa la ’jug pa, ch. 9, v. 32 (Toh. 3871) Tengyur, dbu ma, la, f. 32a3 (p. 62).
31. A substantial cause (upādānahetu, nyer len gyi rgyu) is a direct cause (dngos rgyu), which produces its own particular result. For example, a sunflower seed is the substantial cause for a sunflower sprout. Substantial causes by definition must precede their results. (Note that substantial cause is also translated as “primary cause” or “perpetuating cause.”) See Kongtrul, TOK, Frameworks of Buddhist Philosophy, 766.
32. This is most confusing. There is a note in the DNZ edition of the root text, placed after the following verse (i.e. "Meditate on recollecting the Buddha,/naturally divested of thoughts and memories,/ free of all mental engagement") that says "this is out of order" ('di dkyus su med). Apparently this part of the commentary is an attempt to explain that note, using the same terms: tshig rkang 'di mchan dkyus la shor ba yin pa 'dra. This interlinear note, however, is not found in any other edition of the root text, which would seem to make this commentary contemporary or later than the publication of the DNZ. More confusing still, this line "The meaning of the perfection of wisdom" (shes rab pha rol phyin pa'i don) itself is not found in the tengyur editions, but is found in the CDC (but without the note). The tengyur editions instead have a line which follows "Do not seek elsewhere, you have it yourself,” that reads, "The coemergent primordial awareness is…" (lhan cig skyes pa'i ye shes ni). Thus in both editions, the number of lines ends up the same, which adds up to 200 lines, or exactly fifty quatrains (Skt. śloka). Āryadeva's root text is widely known as "The Fifty-śloka." Our commentator appears to be explaining an additional line.
33. Perfection of Wisdom in Eight Thousand Lines. Āryaaṣṭasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa brgyad stong pa, (Toh. 12) Kangyur, shes phyin, ka, f. 3a3. A similar statement is found in the Perfection of Wisdom in One Hundred Thousand Lines. Śatasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa stong phrag brgya pa. (Toh. 8) f. 326a5 (p. 651): 'di ltar sems de sems ma yin te/ sems kyi rang bzhin 'od gsal ba'i phyir ro.
34. Highest Continuum. Mahāyānottaratantraśāstra. Theg pa chen po rgyud bla ma'i bstan bcos, ch. 4, v. 63, (Toh. 4024) f. 57b1-2 (p. 114).
35. sangs in all copies of the root text, although the commentary reproduces it as spang ("abandoned").
36. A much-condensed gloss of a tract in the Perfection of Wisdom in One Hundred Thousand Lines. Śatasāhasrika-prajñāpāramitā. 'Phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa, (rKTs-K8) Lhasa Kangyur, shes phyin, da, ff. 365b-372a (and on). Also in the Perfection of Wisdom in Twenty-Five Thousand Lines. (rKTs-K9) shes phyin, ga, ff. 260b-263a.
37. The sentence is a contextual explanation for the Tibetan word sangs rgyas that translates "buddha". Sangs means to clear away or purify [faults] and rgyas means to expand or develop [qualities].
38. All other editions of the root text have "fresh awareness" rather than "empty awareness" (rig pa so mas gar khyab pa).
39. The text actually is in the negative, chos sku mi khyab, but I think this must be a mistake for chos kus khyab.
40. nam mkha' sgo 'byed, the name of a practice of mahāmudrā consciousness transference in Machik's tradition. See other texts in the present volume, such as Rinchen Senge's Instruction on Mahāmudrā Severance, Opening the Door to the Sky (Phyag rgya chen po gcod kyi gdams pa nam mkha' sgo 'byed).
41. Bhagavatīprajñāpāramitāhṛdaya. bCom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po, (Toh. 21) f. 145a7 (p. 289).
42. DNZ root and commentary and Golden Tengyur: g.ya' khang, Narthang Tengyur: g.yang khang, CDC: g.ya' gangs. g.ya' most commonly means rust oxide or other extraneous exuded matter, or slate rock.
43. The tengyurs have phyugs gnas (cattle grounds) rather than dben phug (secluded caverns).
44. stong pa nyid la stong nyid kyis/ glags rnyed pa lta (or yang) ga la srid. But in the tengyurs it reads stong pa nyid kyis stong nyid las/ glags rnyed pa yang ga la 'gyur.
45. Prajñāpāramitāratnaguṇasañcayagāthā. 'Phags pa shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa, (Toh. 13) f. 8a3-4 (p.15).
46. Prajñāpāramitāratnaguṇasañcayagāthā. 'Phags pa shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa, (Toh. 13), f. 14b1-2 (p.28).
47. Paraphrased from large sections of both the Perfection of Wisdom in One Hundred Thousand Lines and Twenty-five Hundred Thousand Lines. In the former, for instance, in one place the discussion of emptiness not taking advantage of emptiness, signlessness, or wishlessness extends from 315b to 319b (Lhasa Kangyur, shes phyin, ca, rKTs-K8). The statements concerning outer space and inner space appear in na, 205b.
48. Rather than rtags sam mtshan ma pha rol tu (DNZ and CDC), the tengyurs have brtags sam 'bras bu phir rol na (“examination or results [are] outwardly…”).
49. Here gnyis med rang grol, tengyurs: rang snang rang grol (“self-appearing self-liberated”).
50. Āryasarvabuddhamahārahasyopāyakauśalya Sūtra. gSang chen thabs la mkhas pa'i mdo, (Toh. 82) Kangyur, dkon brtsegs, cha, f.39a2-4.
51. Machik Lapdrön, The Great Bundle of Precepts (bKa' tshoms chen mo), the other major source text of Severance. A reference to: "Not fixating on the body is the victor's Body, not fixating on the speech is the victor's Speech, not fixating on the mind is the victor's Mind. Except for lucid clarity without fixation, do not seek elsewhere for the victor's intent." DNZ, vol. 14, f. 8b2-3.
52. lta mtha' sgom pa'i 'du byed dang, but in the tengyurs and CDC it is lta mtha' sgom pa'i 'gyu byed dang (“extreme views, [thought] movements in meditation”), and more interestingly, Treasury of Knowledge (vol. 3, p. 420) reads lta mthar sgom pa'i rgyu byed dang (“that which causes meditation in extreme views”). In The Religious History of Zhije and Chöd (gCod chos byung) of the CDC and other sources this verse is attributed directly to Machik (ma cig gi zhal nas) (3a3).
53. snyems byed thams cad gcod pa'i phyir, but in the tengyurs: shes pa'i snyems byed gcod pa'i phyir (“Since it severs inflation of knowing”).
54. Prajñāpāramitāratnaguṇasañcayagāthā. 'Phags pa shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa, (Toh. 13), Kangyur, shes phyin, ka, f. 2b7. The whole verse reads: "Why are these heroes called great? They are the sublime ones of many assemblies of beings, and they have severed greatly the views of all sentient beings. Therefore they are well-spoken of as great heroes."
55. Not found in the same text, which is all in verse.
56. Source not identified.
57. chod pa'i rtags, but the actual heading below is "evidence of severing" (chod tshad).
58. Here and in CDC this is de la ji ltar bcad zhe na, but the tengyur editions have de ltar ji ltar spyod zhe na ("How should one engage with that?").
59. The Tibetan term for "devil" is bdud, which translates the Sanskrit māra, which in turn derives from the root mṛ-, to die. The māras represent spiritual death or impediments in spiritual development. The explanation here seems to hark back to this etymology.
60. gnyan refers to pestilent diseases and to the spirits that cause them. The "fierce types" (gnyan rigs) are one class of spirits included in the eight classes (sde brgyad). Also described as "a god of Tibetan culture and the patron of rulers and all patriots. He is associated with the mountains." Trungpa, 1978, "Some Aspects of Pön." The dictionary definition is of an earth lord (sa bdag) who brings epidemic. The same word with "ground" or "place" (gnyan sa) is being translated as "haunted place", since it refers to an area infested with such spirits.
61. Tengyurs: me tsha (not btsa'): geomantic center, focal point, or meridian. Apparently a reference to the practice of applying moxibustion to infected wounds, i.e. using fierce methods for fierce circumstances.
62. ri skor, a cycle of teaching for secluded retreat practice.
63. skar chen thibs 'og dag tu gzhug, but the root text has skar chen thims (“dissolve”), and CDC: skar chen thig (“line”, “drop”). Both tengyurs have skar chen thib 'og dbang du bzhugs (“keep constellations powerfully under thickness”). Heart Essence of Profound Meaning contains a similar reference in skar chen thibs 'og bcug pas 'khor 'das rdzun phug gtib (“putting the constellations under thumb collapses the false cave of samsara and nirvana”) p. 18. Its commentary, where it is skar chen 'theb (or theb or thebs) 'og bcug pa, explains the aphorism by reference to the example of the sun outshining the stars so that they cannot even appear (166-167).
64. The following quote from Machik's Complete Explanation (109) elaborates:
    Mere realization of the inherent nature of mind
    Overwhelms the outer haunted places.
    Freedom from fixation on anger, desire or cherishing
    Overwhelms inner sickness and spirits.
    Freedom from calculating what is or isn't
    Overwhelms secret discursive thinking.
    Freedom from prejudice
    Overwhelms cyclic existence.
65. gcod na, but in root text and CDC: gcod ni, and in tengyurs gcod kyi,
66. de dag kun la nyams rab kyi; CDC: rab rnams kyis; Golden: de dag kun byung la nyams len gyis.
67. tha mas phung po gzan du bskyur. The tengyurs have instead: tha mas de la brtag dpyad bya (“the inferior should examine and analyze them”). Our text might represent a later change to bring it more into line with the current practice of Chöd, while the tengyur suggests a more mahāyāna approach for the perfection of wisdom.
68. The text mistakenly has "2".
69. The tengyurs have a line that is omitted before these two lines, which reads des kyang zhi bar ma gyur na (“if that does not pacify them”). It makes more sense without it, since this couplet describes the situation of having separated awareness and body in doing powa ('pho ba, consciousness ejection), not what to do if it doesn't work.
70. dByings kyi rdo rje pha lam. Text not identified.
71. In the original outline, this section was called simply "results".
72. The text says "three" (gsum), but the text bears out that there are in fact five parts.
73. This could refer to the two obscurations and the realization of abiding mind, or to the three immediately previous sections (which is about the same), or to the purity of the three spheres.
74. Here phyag chag or chag chag in the root text, phyag chags ("hand-sprinkle"), but in all other editions it is phyag byab[s] ("hand cleanse"). Khenchen Thrangu Rinpoche confirms the meaning as "to pat." (Personal communication, 8/3/11)
75. This line is absent from the tengyur editions.
76. 'khyam gcod. Two texts are found in the volumes of the Zur lugs collected by Drung pa Kun dga' rnam rgyal: {wa} 'Khyam gcod bar cad kun sel gyi pa shin tu zab pa and {zha} 'Khyam gcod bar cad kun sel gyi dmigs rim dang/ gzer bu drug pa'i las tshogs. (Tashi Chöpel, Record of Teachings Received, 776).
77. Khenchen Thrangu Rinpoche comments that this refers to sending the blessed sticks and stones to wherever the sick person is living. (Personal communication, 8/3/11).
78. gnod phyin, yakṣa. This text reads gdon gnod spyin pho mo dam la thogs ("evil spirits, male and female yakṣas will be held under oath"), which is one too many syllables; the other editions are probably correct without gdon. CDC replaces gnod phyin with the more general gnod byed ("harmdoers").
79. The tengyur editions have an additional line after this one: nyon mongs dgra las rgyal bar 'gyur ("one will be victorious over the enemy afflictive emotions").
80. Here the word is yan lag ("branches"), but all other editions have phan yon ("benefits"), which seems correct. Also, in the root text, it reads dpag tu med pa 'byung bar gsungs, rather than 'byung bar 'gyur, as here and elsewhere.
81. mtho ris kyi yon tan bdun. The seven qualities of a high rebirth are noble family, beautiful bodily form, long life-span, no illness, good fortune, abundant wealth, and great intelligence.
82. The tengyur editions contain two extra lines of dedication: "By the virtue of arranging this unborn single cut/ May all beings realize the mother's meaning" (skye med gcig chod bkod pa'i dge ba nges/ 'gro ba kun gyis yum gyi don rtogs shog).
83. The colophons of the Golden and Narthang tengyurs state only that the great paṇḍita Mipam Gonpo (Mi pham mgon po) translated it. This is another name for Dampa Sangye.
84. Zhwa ma lo tsā ba ("Translator in the Zhwa [family line]"). His personal name was Seng ge rgyal po, also known as Zhwa ma Seng ge or Seng ge rgyal mtshan. According to the Blue Annals (220) he studied translation under rMa lo tsā ba (b. 1044) and others, and was a student of Dampa Sangye. The colophon in the CDC edition adds that it was edited in the fern forest retreat at Dingri (Zha ma lo tsās ding ri mkhan pa'i nags khrod du zhus te gtan la phab pa'o) (5a1).
85. Grub chen brgyad cu'i bstod pa, actually entitled Supplication to the Eighty-Four Great Adepts, by Vajrāsanapāda. Grub thob brgyad cu rtsa bzhi'i gsol 'debs, (Toh. 3758) Tengyur, rgyud, tshu, f. 111b3-4. The spelling of his name as Kāmāla follows the Tibetan transliteration in this text; more usually it is Kamalaśīla. The identification of Dampa Sangye with the famous Indian scholar Kamalaśīla (fl. 713-733) is based on an elaborate Tibetan legend that requires the suspension of belief in historical time, among other things.
86. rTing ri or Ding ri, also called Dingri Langkhor, in Latö.
87. sKyo ston sku mched a.k.a. bSod nams bla ma, the primary teacher of Machik Lapdrön.
88. Ma jo mo Ganga'i lha mo'i sprul pa, a reference to Machik Lapdrön.
89. Khu sgom chos seng (Khu sgom chen chos kyi seng ge) from sNye mo khu, one of Machik's disciples and lineage holders. There is a brief history of him in BA (988-89), where it is said he received the transmission of the Meaning Lineage and was supposed to pass it on to Machik's son Döndrup, but the latter did not want it. Chöseng is featured as the interlocutor in chapter 7 of Machik's Complete Explanation.
90. Zal mo brag pa, mentioned in Jamgön Kongtul's Thob yig (773), in the lineage of Machik's root texts. His full name and epithet there is Zal mo brag gi mtha' rtsar rTogs ldan dge slong (possibly the same as rTogs ldan dge slong Chos ston bzang po, 13th cent. TBRC).
91. Nyang gi jo sras Rin chen gsal.
92. The four underlined words indicate the name Kunga Paljor (Kun dga' dpal 'byor: "All-joy glorious wealth"), the name of the author of this text. According to Kongtrul's Thob yig (778), he was known as Drung Sarupa Kunga Paljor (Drung sa ru pa Kun dga' dpal 'byor) and he received all the transmissions directly from Machik in visions. I cannot find any reference to a Drung Sarupa elsewhere, but this may be the Kunga Paljor mentioned in BA (672), born in 1428-1476, later abbot of sGam po. Or possibly the Ralung abbot by that name mentioned in the Treasury of Names (Ming mdzod p. 581). Khenchen Thrangu Rinpoche believes it must be the name of a lama from Surmang monastery. (Personal communication, 8/3/11.)