Translation:A Hair's Tip of Wisdom

Precious Treasure Trove to Enhance the Original Source
A Hair’s Tip of Wisdom
a Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom
Volume #: 014 (ཕ་) (pages 81-99; 4a3-9a1)

བོད་སྐད་ Wylie

 

Precious Treasure Trove to Enhance the Original Source, A Hair’s Tip of Wisdom, a Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom
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Volume #: Template:Text Vol Info (PAGES 81-99: 1a1-10a4)

Wylie

 

Introduction

This text is attributed to Machik Lapdrön and placed among the source texts of Severance (gcod) in the Treasury of Precious Instructions. However, it appears to be a commentary on a source text, with the lines of what may have been an autonomous root text entitled A Hair’s Tip of Wisdom found within commentary. This root text may well have been composed by Machik, as it is similar in content and style with other sources. The commentary itself has no colophon, and its authorship is uncertain. Kongtrul seems to indicate in his records that it could be by Kunga Paljor (also called Drung Sarupa), who is the author of Pure Honey, the commentary to the main source text by Āryadeva the Brahmin called The Grand Poem. It is somewhat similar in style to that work. On the other hand, in The Religious History of Pacification and Severance it seems to be attributed to Karmapa Rangjung Dorje (f. 69a). Again it is unclear, as it is not a direct statement of authorship but rather an association with another text. Rangjung Dorje seems an unlikely candidate, since the text is not found among his comprehensive Collected Works, and stylistically is quite different. So at present the authorship remains unresolved.

An interesting feature of the styles in this text is that sometimes the commentary seems to directly contradict the intention in the root text upon which it is commenting. For example, Machik (if it is indeed she) says that “the meaning…is introduced in oneself”, while the comment on that statement advises one to request introduction or pointing-out instruction from the guru. The outline superimposed on what would be an inspired spontaneous teaching seems to be an ill-fitting attempt that would work better for a formal treatise. And whoever our commentator is, he definitely runs out of steam, or time, towards the end.

Translation

Precious Treasure Trove to Enhance the Original Source
Draft:A Hair's Tip of Wisdom
A Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom

(draft translation by Person:Harding, S. ©2012)

Precious Treasure Trove to Enhance the Original Source A Hair’s Tip of Wisdom A Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom

{1b/82} Nāmo Gurave

The Precious Treasure Trove to Enhance the Original Source, A Hair’s Tip of Wisdom, a Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom.

Homage to the guru and the supreme deity Mañjushrī, Lion of Speech.

Dharmakāya great mother perfection of wisdom, Saṃbhogakāya great bliss, assembly of five-family ḍākinīs, Nirmanakāya great love, exalted Tārā, Bow to the emanation of Body, Speech, and Mind: Lapkyi Drönma.

The essential meaning of all excellent speech of the victorious ones is ultimately the perfection of wisdom. Its supreme esoteric instruction is the method to sever the four devils. This is an enhancement of the original source, the amazing Hair’s Tip of Wisdom.

This Hair’s Tip of Wisdom has three parts: the foreword, the main text, and the conclusion.

I. Foreword A. The Homage

Homage to the mother of all.

“Mother” because the noble ones—the shrāvakas, pratekyabuddhas, bodhisattvas, and omniscient ones—were all generated by the perfection of wisdom. {2a/83}

It states in the Mother:

Whoever desires to train in the level of a śrāvaka must train in this very perfection of wisdom. Whoever desires to train in the level of a pratekyabuddha must train in this very perfection of wisdom. Whoever desires to train in the level of a bodhisattva must train in this very perfection of wisdom. Whoever desires to train in the level of an omniscient one must train in this very perfection of wisdom.

And Lord Maitreya says in the Ornament of Clear Realization:

She guides the hearers who seek peace to utter peace through wisdom of all. She makes those who benefit beings accomplish the welfare of the world through wisdom of the path. Thoroughly possessing her, the sages proclaim the variety endowed with all aspects. Homage to that mother of the buddhas with the assemblies of śrāvakas and bodhisattvas. {2b/84}

B. The Commitment to Explain

For one such as myself who has taken an inferior body, realizing the meaning of the mother of the victors is beyond the scope of my own cognition. Nevertheless I commit to explain this lamp of the supreme meaning.

Saying “inferior body” here is modesty in accordance with the ordinary worldly convention. Since she is an emanation of the mother herself, she is not inferior. It states in the Vajra Tent:

The illusory form of a woman teaches dharma to the desirous. The woman illusion is the very buddha that clears away all illusions.

And from Cakrasaṃvara:

Of all illusions, the woman illusion is distinctively superior.

All the more so here, having personally promised the realization of the victors’ mother, then to teach that to others is the act of a buddha. It states in a sutra:

The sages do not wash away sins with water. Beings’ injuries are not healed by their hands. They cannot transfer their realization to others. They liberate by teaching the truth of the nature of phenomena.

C. Instructions on the Practice

Anyone with intelligence is appropriate, who forsakes samsaric phenomena and desires to obtain definite emancipation, practicing this way by means of making moral choices.

“With intelligence” is someone with a Mahayana affinity who, with thoughts of renunciation, trains in this method of obtaining emancipation and omniscience.

II. The Main Text

A. Brief Presentation

Mentally relinquishing all activity, always roam in haunts and mountain retreats. Keep to secluded strongholds of confidence without inflation. {3a/85} Observe your own mode of being. The meaning of that itself is introduced in oneself. Inspire your own mood by yourself.

Having renounced this life’s activities, request introduction [to mind’s nature] and instructions from a holy guru and meditate in mountain retreats.

B. Extensive Explanation

1. Teaching Meaningful Activity in the Manner of Advice

a. Brief Presentation

Engage in everything, such as the ten perfections, in accord with the significance of three doors.

Initially, one will not rise above cyclic existence if one is attached to enjoyments and household [activities]. The antidote to that is generosity and ethical discipline. The cause of reverting from an elevated state is being disheartened by the counterproductive practices of sentient beings and weariness with applying oneself to virtue for a long time. The antidote to that is patience and diligence. The cause of wasting it while not reverting is complete distraction and crazy wisdom. The antidote to that is meditative stability and wisdom. The four primordial awarenesses subsequent to the perfection of wisdom are: (1) method, which is to dedicate all roots of virtue in common with everyone, (2) aspiration, which is to make various aspirations and accomplish them, (3) strength, which is never to interrupt the continuity of the perfection of the strength of meditation and discernment, and (4) primordial awareness, which is to engage in the awareness of the [first] six and to mature sentient beings.

b. Training in the Meaning of the Ten Perfections

Accumulate merit without bias or preference. Rest at ease without presumption.

Give generously without bias and preference towards the recipients or presumption about the results. {3b/86}

Practice continuously without wavering and verify both words and meanings.

Uphold every word of devoted application to ethical discipline without wavering and of the ethical discipline of constant application to continuous practice.

Do not give free rein to the afflictive emotion of hostile anger: keep it down.

When the afflictive emotion of anger arises, bring on the antidote of patience.

Through the diligence of the aware mind, gain peaceful obedience of the corporeal body.

Undertake diligence without attachment to physical happiness and wellbeing.

If you follow for the sake of appearance, you are carried off by the devil. Keep to the low ground and refine the mind itself.

Abandon distracting places and cultivate meditative stability in isolated places.

Conditioned virtuous roots are like donated wealth. Transfer them to the treasure of the nonreferential.

Stamp dissipating virtue with the seal of nondissipating wisdom.

Obstacles come of giving credence to external vestiges. Act in the moment of recollecting anything.

Change all appearances that you encounter to the path of awakening by skillful methods.

One’s own qualities benefit oneself and others. Engage them like a rare jewel.

Accomplish the benefit of oneself and others through various aspirations.

You will not cross over the pass if you have too many ideas. With intention on the purpose, make up your mind.

Roll all actions into one and develop the strength of virtue.

Primordial awareness of realization, intentional experience: become accustomed to it as one’s own appearance.

Mature oneself and others by the realization of primordial awareness.

c. Training in the Meaning of the Eightfold Path of the Noble Ones

Noble Nāgārjuna said:

Authentic view and livelihood and effort, mindfulness, absorption, speech, results of action, {4a/87} and authentic thought are the eightfold path. Meditate on them for the sake of making peace.

As it says, to abandon erroneous effort is authentic effort:

Merit is an obstacle of dharma. It is best to give up face-saving diversions.

Authentic livelihood:

Lost in prolonged begging for food, it is best to rely physically and mentally on a monastery.

Authentic speech:

Lost to one’s own benefit in prolonged explanations, be diligent in undistracted practice.

Authentic view:

All teaching of phenomena are mere symbols. Do not dwell upon books; do real practice.

Authentic results of action:

Take to heart like secret words instructions that teach on the profound.

Authentic thought:

Without consigning one’s understanding to objects, blend with one’s own stream of being.

Authentic mindfulness:

The mind of unimpeded naturally occurring awareness; let it go free in the expanse of non-mind.

Authentic absorption:

Sensations are like mist in mindful awareness; they fade away by themselves without interfering.

Bodhisattvas dwelling on the path of meditation possess these [qualities] as they should be. Ordinary folks have a mere approximation.

d. Instructions on the Profound Meaning

Prāna-cognition is the seed of habitual patterns. Since that is the root of delusion, whatever the original causes and conditions, subsequently sever the outflow from the source. The introduction of the profound meaning depends on the speech of the holy guru.

The mind, which is prāna and cognition inseparable, is the abode of all habitual patterns of delusion. {4b/88} Request the introduction on how to cut through its foundational root.

e. Detailed Explanation of Resting in the Nonduality of Object and Mind

Give the gift of the awakening mind. Since everything is one’s own mind, apparent phenomena are not close or distant. Settle oneself in the great pervasion.

The yogin who has obtained the pointing-out introduction rests pervasively with unmoving equanimity in space, awareness, and appearance.

Those five sections were part of the first general topic.

2. Teaching the Vital Points of Responsibly Integrating Practice

a. Brief Presentation

The sublime instruction is to sever the ties to all objects which harm the mind in order to blend mind and Dharma, meditation and view, and cut to the quick of practice, and cut off all doubts about the view, and to take up equanimity on the path.

The instruction is to cut off ties for the sake of meditation on the path.

b. Extensive Explanation

i. Identifying the Tangible Devil

At first as an inexperienced person, one errs in the distraction of loving and hating friend and foe. Attachment and aversion are the devils of self-fixation.

This presents the entanglements of tangible objects.

ii. The Method to Sever It

So separation from objects is taught as severance.

This presents the beginner’s renunciation of objects.

iii. Identifying the Intangible Devil and the Method to Sever It

The intangible, personified by apprehensive mind as devil, is severed by fearless confidence.

The intangible is severed by knowing that the basic root of the entanglements of the inner mind are not established as existent.

iv. Direct Action If Not Severed

I) Ascertaining the Intangible Devil {5a/89}

A) Direct Action

At that time that adverse conditions occur, it is crucial to know the vital point of taking it on.

One acts according to worldly convention towards the tangibles and does equalizing suppression of the intangibles.

B) An Exemplary Method to Rest without Presumption

It is wrong to act presumptuously with aggression and desire. As the beasts that reside in haunted places, contemplate without presumption while in haunted places. Be without presumption, free of the inflation of helping or harming, even as foliage and boulders and such. You should understand suchness.

Here it is saying that once one understands suchness, one rests like the beasts and boulders and so on that inhabit those haunted places. However, these days practitioners of severance seem to say that to not employ fierce visualizations in a haunted place does not cut it. And even if somehow it does cut it, then the thieves in mountain valleys and jackals on the mountain passes and all the wild beasts would also be doing severance [since they are in] haunted places. This is not correct for two reasons: The yogin is thereby equalizing him or herself with deceiving thieves and wild beasts and such. And [those beings] do not know that the root of all phenomena is based on mind. Therefore, thieves and so forth do not have the practice of the perfection of wisdom, which is distinct from an evil mind. Yogins do have the practice of the perfection of wisdom, and so are [practicing] cutting in haunted places. Remember the teachings on the unimaginable benefits and blessing of the perfection of wisdom from immeasurable sutras, such as the extensive, middle and condensed versions of the Mother. Thus in the Extensive Mother:

Space does not totally disturb space. Outer space does not disturb inner space. Inner space does not disturb outer space. {5b/90}

And:

Alternately, rest in something like space. As space has no conception, rest with openness in nonconceptuality. As space has no worries, rest relaxed without worry. As space has no hopes and fears, rest reconciled without hopes and fears. As space has no fixation on self, rest letting go of self-fixation. As space has no arrogance mind, do not be arrogant about anything.

The meaning of these words are easy to understand. Their meaning is taught in the Extensive Mother:

Form has the support of space; it does not transcend that support.

This is further applied to all phenomena of samsara and nirvana starting from the five aggregates. And:

Form that has the disposition of space is what is taught to all sentient beings.   

After applying this to the five aggregates and so on, the teaching is quite extensive. In this vein, one should rest in equanimity in the state of knowing that all phenomena are like space.

C) Apparitions Directly Introduced in Oneself

Do not pursue thoughts causing inflation. Discern external apparitions within oneself.

Those three points conclude the [discussion of] the intangible devil.

II) The Devil of Exaltation

A) Identifying Common Spiritual Powers as a Devil and Severing

Blessings, magic, special phenomena, fame, esteem, outer and inner signs, clairvoyance, prophecies, and all common [powers]: discern the devil and keep them secret. {6a/91}

If pride and arrogance arise about all those, since that is a devil, abandon clinging to them as supreme and understand that they are [like] illusion and dream.

B) Instructions on Not Being Attached to Enjoyments

Discern material wealth and enjoyment as illusion and abandon the clinging of mental attachment.

This is quite understandable. Those two points conclude the discussion of the devil of exaltation.

III) Severance of the Devil of Inflation

A) Confidence that Does Not Cling to Anything

Do not cling to anything at all. Do not reference even the nonreferential. If you do not reference the phenomena of apparent existence, how could you possibly reference the mind’s intention?

The Extensive Mother:

[Buddha] said,“Subhuti, a frame of reference is very narrow. There is no attainment in referential notions. There is no actual realization. There is no unsurpassable enlightenment.” [Subhuti asked], “If the Blessed One does not have a frame of reference, could he have attainment or actual realization or unsurpassable complete enlightenment?” The Blessed one responded, “Subhuti, since there is no delusion in the realm of phenomena, being without reference is itself attainment or being without reference is itself actual realization. Being without reference is itself unsurpassable genuine complete enlightenment.”

B) Clinging Desire of Mental Phenomena Obscures the Meaning

Whoever has asserted the unborn with the conventional mind of discursiveness, since it is asserted, is not the unborn; the desire itself will obscure it. The fool is far from that [truth]. Such a one does not get the meaning.

C) The Reason that Buddha Is Not an Object of Mind

Thought and cognition are deluded. Buddha is not in the deluded mind. How could mind and discursive thought be in buddha’s self-liberated primordial awareness? {6b/92} How could there be body and habitual patterns? Not being compounded, there is no knowing.

D) Resolving Mind and Thought that Does Not Contradict Demonstration by Mere Symbols

Teachings are certainly nothing more than symbols.

E) Resolution in Transcending Evaluation of the Genuine

The genuine meaning—you say “this is it”— yet it is not demonstrated and without location. It transcends all reference and nonreference.

Thus arriving at the other shore of wisdom, even the perfection of wisdom is not referenced. When engaging in the perfection of wisdom without referencing it, one sees that all phenomena are also included in that perfection of wisdom, and all those phenomena are also not referenced. Why is that? It is because in this way those phenomena and that perfection of wisdom are not two; they are not divisible into two. And why is that? Because in this way those phenomena are taught to be in the realm of phenomena without any distinction at all, and because they are taught as suchness, and because they are taught as the supremely genuine, and because all phenomena are inseparable. Thus it was stated in the Extensive Mother.

The meaning in those five sections is the presentation of the ultimate meaning without elaboration, no different than the intention of the reasonings of mādhyamaka. It is not possible to elaborate extensively on this here.

Clearing away the four: problem, remedy, thoughts of suchness, and fixating on characteristics of results, at that time the embodiment of space blooms with the flowers of characteristics.

That it is to say, when one is free of fixation on the problem and fixation on the remedy and fixation on the characteristics of suchess and fixation on the characteristics of the results, then emotional and cognitive obscurations, along with all habitual tendencies, are eliminated. That is space-like dharmakāya arising as form kāya blooming with the flowers of signs and marks. {7a/93} Yogins who are not skilled in terminology cannot ascertain the general meaning, however they can manifest their own inherently endowed characteristics through meditating on the yogas of calm abiding and higher insight.

Lord Maitreya says,

Without beginning, middle, or end, it is indivisible. Nondual, free of three, stainless, and without concept. Realization of the inherent nature of the space of phenomena, is seen by the yogin resting in equipoise.

F) Not Rejecting or Accepting what Occurs Naturally

If it occurs automatically, whatever it is like, do not reject and do not grasp.

For some, emptiness rises up as an enemy, so that while one is seemingly practicing generosity and so forth, one scorns the physical and verbal virtuous engagement of others. Being a layperson oneself, while seemingly exerting oneself at pretending to tread the difficult path of common virtuous roots and such, one scorns the creation of the three supports of others. While one seemingly exerts oneself at a mere six-syllable invocation, one scorns the vast study and contemplation of others. While one is seemingly diligent with mere limited virtuous roots without any connection to [actual] vows, one scorns others who keep the three ordinations and pure vows. These are all [examples] of misunderstanding the exercise of not interrupting what occurs automatically and the accomplishment of virtuous roots through two accumulations in union. In addition to this, there is the so-called compassion rising as the enemy. While one is seemingly unable to benefit others, enacting their welfare is refuted by the example of the little birds and autumn delivery (ston skyel) in The Great Bundle. Therefore, it is said of a beginner:

Even without the power to enact other’s welfare, always cultivate the aspiration for it. Whatever you aspire to, that you’ll have. {7b/94} I myself have engaged that with purpose.

Thinking in that way to benefit others is the accomplishment of one’s own benefit through connection. There is also the so-called “cause and effect rising as an enemy.” The correct view of worldly people rests with the [idea] that karmic causes and effects are merely inevitable. But other than mere relative appearances, in fact both cause and effect are not truly existent. Not knowing that, they cling obstinately to the realness of cause and effect, which is an obstruction to the accomplishment of the path. Therefore, not falling for the three “enemies that rise up” and such, know that one’s innate disposition is unborn and one’s radiance is unimpeded. While not abandoning the relative at all, and without any fixation on the absolute, that lack of grasping is the path of unity.

G) Not Pursuing Anything since Fixation Is a Devil

Since fixated cherishing of anything is a devil, recall that one’s body and all apparent phenomena are inseparable and cast them out to the realm of space.

In the realization of the view, since devils loom large, relinquish the fixation on tangible objects.

H) Severance as Symbol

Gods, demons and such—all objects of severance, should be known as symbols for training.

Developing proficiency of practice is based on the intangible devils.

I) Resolution in Self-liberation without Objectifying

The devils of gods, nāgas, disease, plague, and anxiety, since they have no real existence, are one’s own mentally projected apparitions. Liberation is certain once you relax at ease.

This teaches that once one knows that everything is mind, one can remain without mental fixation. At this point, severing the tangible devil along with the brief presentation concludes the second general section.

3. Teaching that Freedom from Inflation is the Confidence of View

a. Decisiveness in Self-liberation without Objectivity {8a/95}

Other than one’s own decisive cutting through inflation nothing at all will happen externally.

b. Confidence in the Lack of Arising and Cessation.

Since ceaseless apparent existence is oneself, unborn primordial awareness is comprehensive confidence.

Those two [verses present] the decisiveness that appearance and mind are inseparable.

4. Unity of Distinctiveness and Eminence

a. Distinctive Eminent Severance

The profound instructions on the view’s meaning claim realizations more than equal to, and distinctly above, realizations of yogācāra, eminent in the basic severance of acceptance and rejection.

As the view is nondual, it blends into the nonduality of acceptance and rejection. Since other dharma systems do not have this feature, the yoga of severance is distinctively eminent.

b. The Method

Liberation from clinging to anything and blending view and conduct are taught as method.

Those objects to which normal people cling will become aides to liberation if they know this method of blending view and conduct.

c. Meaningless if the Method is Not Known

Whoever has the inflation of dualistic fixation and severs permanent objects with a presumptuous mind is clueless and very foolish.

This is the definitive understanding.

d. Introducing the Method to Those Who Do Not Recognize It

If one comes to know that no-object is the method, it is the esoteric instruction to introduce object as mind.

5. Getting Directly to the Vital Point, Introducing the Mode of Being

a. The Method of Resting in the Abiding Nature

Here is the method of resting in suchness: in being unimpeded and fixation free, one rests naturally without contrivance. Other than severing dualistic notions, the devil of inflation, self fixation, habitual patterns, {8b/96} apprehension, anxiety, hopes and fears, there is nothing to do on purpose. There is nothing whatsoever to pursue. Rest easily in relinquished fixation.

Rest without contrivance in the abandonment of all purposeful effort of body, speech, or mind.

b. Introducing the Mode of Being

In the intentions of the buddhas of three times that are without inflation, like the sky, clarity and emptiness, like the sun and moon, are free of the notions of self-fixation.

This presents the unity of clarity and emptiness free of fixation as the ultimate meaning.

6. Teachings of Ernest Encouragement

a. Advice of Delight

Emaho! To enter the path without myself, delightful! To befriend the friend of non-fixation, delightful! To stay in an unfamiliar place, delightful! To keep to a hermitage without support, delightful! To cut the rope of saving face, delightful! To tear down the wall of conformity, delightful! To be free of all fixation, delightful! To rest easily in the six consciousnesses, delightful! Thus, according to my words, followers should train in this way.

b. Final Word on the Meaning of the Attributes [of this Teaching]

i. Upholding this Instruction

These letters on a hair’s tip of wisdom condense the meaning of essential extract of the intent. Keep them in mind, noble child. Hold them as sacred, noble child. Speak of them as such, noble child. Mix your mind with dharma, noble child. Apply them in your being, noble child. Be familiar with them, noble child. Do not fixate on objects, noble child. Cut off apprehension, noble child.

ii. Decisively Cut Acceptance and Rejection {9a/97}

Since it is effortless, rest within. Since it abides inherently, release anger and desire. Since it occurs naturally, don’t take it in mind. Since it is self-liberated, don’t cut it off later. Since it is without causes and conditions, don’t accumulate karma. Since it is unborn, don’t mentally cut it off. Since it is unceasing, don’t construct a support. Since it is transparent, don’t be biased. Since it is all-pervasive, don’t take sides. Since it is oneself, don’t hope for another. Since it is not bondage or liberation, don’t fear and hope. Since it is without contrivance, stay natural. Since it is without accomplishment, rest freely. Since it cannot be sought, stay relaxed. Since it is without meeting or parting, don’t set a time. Since it is without birth or death, don’t hold inflation. Enjoy the intention that is like illusion. Be utterly certain that it is like space.

c. Recipients Granted Instructions

i. Worthy Recipients

My words are the intended meaning, the quintessence of the intentions of victors of three times. This instruction on the profound meaning [is for those who] are of noble type and abide in the sacred, are gentle by nature and graceful in conduct, sensible and fearful of birth and death, who follow not for the sake of words but for the meaning, not for the sake of appearances but for practice, are not attached to things, not meditating on emptiness, not sparing one’s life for the sake of the sacred, and who have dedication in the profound path. To intelligent disciples such as this, awareness-holders who come after me, having extracted the pith of the intent without remainder, should set those worthy lineage holders, intimate children of their minds, to meditation.

ii. Unworthy Recipients

Those who are not sensible, not afraid of birth and death, [practice] the conventional, do not hold the sacred, have a presumptuous mind, do not practice but are judgmental, {9b/98} hide their own flaws while examining others’ flaws, lack purpose and see only themselves, deliver deception and are bound by clinging, filled with desire and oppressed by pride, want the quintessence but shun the container, gain qualities by picking low-hanging fruit, cut the ties of relationships with obsequious flattery, proclaim family secrets in the marketplace, hold aloft the banner-tip of bad habits, who lay out the precious jewels, and hide the precious drops as treasure-- do not give the teachings to such as those; keep them securely hidden and secret.

This completes the main body of the text, the extensive explanations of six general topics along with the brief presentations.

III. Conclusion

A. Final Instruction

Having extracted the quintessence of the intent, the power of the instructions is brought out. In the precept perfection of wisdom, severance of evil object,

B. Explanation of the Title

“A Hair’s Tip of Wisdom” means that since it presents precisely the fine points of the perfection of wisdom it is a “hair’s tip.” The end.

This is the final words at the completion from beginning to end of this source text.

C. Making the Concluding Aspiration

May it be of benefit to many with karma.

This unadulterated genuine teaching of the mother herself contains everything in the Buddhist path of the ten perfections, and all spiritual paths are included in the eightfold path of the noble ones. But since it appears to be difficult to identify these two in this source text, I have made that identification. Since these are vast spiritual paths, an extensive explanation of them was not attempted, and also not presented in The Great Bundle and the other texts. But from the severance of the four devils on, the vital points are the same as in The Great Bundle and so forth. {10a/99} Since this is extremely profound, realized individuals will find it easy to understand but intellectually inferior people will not be able to understand it even when explained, so don’t attempt a meticulous explanation.

Lapkyi Drönma, glorious lady of the realm, lays the banquet of happiness and benefit for all. Her teachings are deep and vast jewels of two accumulations spreading to alleviate the poverty of beings equaling space. May all those buffered by the storms of temporary adverse conditions once aided by the fire of nondual primordial awareness, make every tree of deluded dualistic fixation blaze as the light of experience and realization. May the darkness of afflictions and karma dissipate in the sky, and the warm rays of benefit and happiness pervade the realm, and the degenerate times occur simultaneously for beings, and may we wield the sharp spade of the ten dharma activities.

śubham

Notes

1. Shes rab kyi pha rol tu phyin pa'i man ngag gcod kyi gzhung shes rab skra rtse'i sa gzhung spel ba rin po che'i gter mdzod. gDam ngag mdzod (DNZ), Shechen Edition, vol. 14, pp. 81-99. Secondary source: vol. 9, pp. 528-546 of an earlier printing of the gDam ngag mdzod in twelve volumes reproduced from a xylographic print from the dPal spungs blocks published by N. Lungtok and N. Gyaltsen, 1971-1972.
2. Condensed from 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, ka, 460a. Also found in Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prājñapāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, (rKTs-K9) Lhasa Kangyur, shes phyin, ka, 171a.
3. Abhisamayālaṃkāra. mNgon rtogs rgyan, opening verse, (Toh. 3786) Tengyur, shes phyin, ka, f. 1a.
4. bud med sgyu ma'i gzugs, but in the tantra it is bud med sgyu ma'i spros pa yis (“by the emanations of woman illusions”).
5. Ḍākinī Vajra Tenet Tantra. Āryaḍākinīvajrapañjaramahātantrarājakalpa-nāma. 'Phags pa mkha' 'gro ma rdo rje gur zhes bya ba'i rgyud kyi rgyal po chen po'i brtag pa rgyud, (Toh. 419) f. 50a1-2.
6. Śrisarvabuddhasamayogaḍākinījālasaṃbara-nāma-uttaratantra. dPal sangs rgyas thams cad dang mnyam par sbyor ba mkha' 'gro ma sgyu ma bde ba'i mchog ces bya ba'i rgyud bla ma, (Toh. 366), Kangyur, rgyud 'bum, ka, f. 151a#(Lhasa Kangyur, f. 246b).
7. Presumably the Udānavarga, though not found there but in its commentary by Prajñāvarman: Commentary on the Udānavarga. Udānavargavivaraṇa. Ched du brjod pa'i tshoms kyi rnam par 'grel pa, (Toh. 4100) f. 72b5.
8. spang blang thabs kyi, literally “by means of rejecting and accepting”.
9. The commentary here seems to advise the exact opposite of the root text.
10. i.e. listening to important people (ATG)
11. las mtha' (las kyi mtha'), literally, the end or result of action.
12. Here and below, “thought” (rtog pa) is mistakenly written as rtogs pa (“realization”), which is not borne out by the tengyur version. The eightfold path of the noble ones or eightfold noble path ('phags lam yan lag brgyad) is: the authentic way of seeing (lta ba); the authentic way of expressing that vision in thoughts (rtog pa); and in words (ngag); the authentic way of exerting oneself in that vision (rtsol ba); the authentic livelihood (tsho ba); the authentic mindfulness in attending that vision (dran pa); the authentic absorption in the vision (ting nge 'dzin); and the authentic way of expressing the vision in actions (las kyi mtha').
13. Letter to a Friend. Suhṛllekha. bShes pa'i spring yig, v. 113 (Toh. 4182) Tengyur, spring yig, ngi, f. 46a1-2. Translated in Nagarjuna's Letter to a Friend: with Commentary by Kyabje Kangyur Rinpoche, Snow Lion Publications, translated by Padmakara Translation Group, 2006.
14. Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prājñapāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, (rKTs-K9) Lhasa Kangyur, ga, f. 391b. Note that in the Kangyur, the second sentence is reversed.
15. The source of this verse is unclear.
16. The line itself does not appear, but seems to be a condensation of the line beginning with “form has the support of space” and ending several folia later with “it does not transcend that support”, repeated many times for each phenomena, from the Perfection of Wisdom in Eight Thousand Lines. Aṣṭasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa brgyad stong pa, (rKTs-K12) Lhasa Kangyur, shes phyin, ff. 262b-264a,.
17. 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, ta, 384a and again on 385b. Also found in Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prājñapāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa. (rKTs-K9) Lhasa Kangyur, shes phyin, kha, 434b.
18. gter du spos, an obscure term, meaning literally “transfer to the treasury”.
19. dmigs pa'i 'du shes, same as yod pa'i 'du shes, where 'du shes equals 'dzin pa. (ATG)
20. Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prājñapāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, (rKTs-K9) Lhasa Kangyur, shes phyin, ga, f. 268a-b.
21. Although both the editions have lus (“body”), it seems that it must be las (“karma”). (ATG). The following line, 'du byed med cing mkhyen pa med, in the Shechen printing is 'du kyang med cing in the earlier Kundeling printing.
22. Highest Continuum. Mahāyānottaratantraśāstra. Theg pa chen po rgyud bla ma'i bstan bcos, fifth vajra point (Toh. 4024) Tengyur,sems tsam, phi, ff. 10b7-11a1. See Kongtrul’s commentary in Fuchs 2000, p. 200.
23. Ma gcig lab sgron, bKa’ tshoms chen mo, DNZ vol. 14, f. 6b3-4 (p. 12). The example there refers to the chicks who will die in the autumn if not nourished properly.
24. This appears to say gos ngan (“bad clothes”), but in the earlier Kundeling printing it looks like gom ngan (“bad habits”), which seems preferable to criticizing fashion trends.
25. chos spyod bcu. The ten dharma related activities: copying scriptures, making offerings, giving alms, listening to discourses, memorizing, reading, expounding, reciting, reflecting upon and training in the meaning of the Dharma.

Bibliography

THE PRESENT TEXTS

Machik Lapdrön and Kunga Paljor (?), Precious Treasure Trove to Enhance the Original Source, A Hair’s Tip of Wisdom, a Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom, Shes rab kyi pha rol tu phyin pa'i man ngag gcod kyi gzhung shes rab skra rtse'i sa gzhung spel ba rin po che'i gter mdzod. DNZ (Shechen Printing), 1999. Vol. 14, pp. 81-99. _____. (Second Source): Shes rab kyi pha rol tu phyin pa'i man ngag gcod kyi gzhung shes rab skra rtse'i sa gzhung spel ba rin po che'i gter mdzod. DNZ, (Kundeling printing) N. Lungtok and N. Gyaltsen, 1971-1972. Vol. 9, pp. 528-546.

WORKS CITED

Kangyur/Scriptures

Cakrasaṃvara Ḍākinī Illusion Latter Tantra. Śrisarvabuddhasamayogaḍākinījālasaṃbara-nāma-uttaratantra. dPal sangs rgyas thams cad dang mnyam par sbyor ba mkha' 'gro ma sgyu ma bde ba'i mchog ces bya ba'i rgyud bla ma, Dg.K. rgyud 'bum, ka (Toh. 366).

Ḍākinī Vajra Tent Tantra. Āryaḍākinīvajrapañjaramahātantrarājakalpa. 'Phags pa mkha' 'gro ma rdo rje gur zhes bya ba'i rgyud kyi rgyal po chen po'i brtag pa rgyud. Dg.K. rgyud 'bum, nga (Toh. 419).

Perfection of Wisdom in Eight Thousand Lines. Aṣṭasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa brgyad stong pa. Dg.K. shes phyin, ka (Toh. 12). Lhasa Kangyur (rKTs-K12).

Perfection of Wisdom in One Hundred Thousand Lines. Śatasāhasrika-prajñāpāramitā. 'Phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa. Dg.K. shes phyin, ka-a (Toh. 8). Lhasa Kangyur, (rKTs-H9).

Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prājñapāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa. Dg.K. shes phyin, ka-ga (Toh. 9). Lhasa Kangyur (rKTs-K9).

Tengyur/Treatises

Maitreya (Byams pa). Highest Continuum. Mahāyānottaratantraśāstra. Theg pa chen po rgyud bla ma'i bstan bcos. Dg.T. sems tsam, phi (Toh. 4024).

_____. Ornament of Clear Realization. Abhisamayālaṃkāra. mNgon rtogs rgyan. Dg.T. shes pyin, ka (Toh. 3786).

Nāgārjuna. Letter to a Friend. Suhṛllekha. bShes pa'i spring yig, Dg.T. spring yig, ngi (Toh. 4182).

Prajñāvarman. Commentary on the Udānavarga. Udānavargavivaraṇa. Ched du brjod pa'i tshoms kyi rnam par 'grel pa, Dg.T. mngnon pa, tu (Toh. 4100).

Tibetan Texts

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

Machik Lapdrön. The Great Bundle of Precepts on Severance, The Source Esoteric Instruction on Severance, the Profound Perfection of Wisdom. Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo, DNZ (Shechen Printing), 1999. Vol. 14.

Outline

The Outline of the Text

I. Foreword A. The Homage B. The Commitment to Explain C. Instructions on the Practice II. The Main Text A. Brief Presentation B. Extensive Explanation 1. Teaching Meaningful Activity in the Manner of Advice a. Brief Presentation b. Training in the Meaning of the Ten Perfections c. Training in the Meaning of the Eightfold Path of the Noble Ones d. Instructions on the Profound Meaning e. Detailed Explanation of Resting in the Nonduality of Object and Mind 2. Teaching the Vital Points of Responsibly Integrating Practice a. Brief Presentation b. Extensive Explanation i. Identifying the Tangible Devil ii. The Method to Sever It iii. Identifying the Intangible Devil and the Method to Sever It iv. Direct Action if not Severed I) Ascertaining the Intangible Devil A) Direct Action B) An Exemplary Method to Rest without Presumption C) Apparitions Directly Introduced in Oneself. II) The Devil of Exaltation A) Identifying Common Spiritual Powers as a Devil and Severing B) Instructions on Not Being Attachment to Enjoyments III) Severance of the Devil of Inflation A) Confidence that Does Not Cling to Anything B) Clinging Desire of Mental Phenomena Obscures the Meaning. C) The Reason that Buddha is Not an Object of Mind D) Resolving Mind and Thought that Does Not Contradict Demonstration by Mere Symbols E) Resolution in Transcending Evaluation of the Genuine. F) Not Rejecting or Accepting what Occurs Naturally G) Not Pursuing Anything since Fixation Is a Devil H) Severance as Symbol I) Resolution in Self-liberation without Objectifying 3. Teaching that Freedom from Inflation Is the Confidence of View a. Decisiveness in Self-liberation without Objectivity b. Confidence in the Lack of Arising and Cessation 4. The Unity of Distinctiveness and Eminence a. Distinctive Eminent Severance b. The Method c. Meaninglessness if the Method Is Not Known d. Introducing the Method to Those Who Do Not Recognize It 5. Getting Directly to the Vital Point, Introducing the Mode of Being a. The Method of Resting in the Abiding Nature b. Introducing the Mode of Being 6. Teachings of Earnest Encouragement a. Advice of Delight b. Final Word on the Meaning of the Attributes of this Teaching i. Upholding this Instruction ii. Decisively Cutting Acceptance and Rejection c. Recipients Granted Instructions i. Worthy Recipients ii. Unworthy Recipients III. Conclusion A. Final Instruction B. Explanation of the Title C. Making the Concluding Aspiration

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