The Great Bundle of Precepts. The Source Esoteric Instruction on Severance, the Profound Perfection of Wisdom: Difference between revisions
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<span style="font-size: | <span style="font-size: 12pt">The Great Bundle of Precepts<br> | ||
The Source Esoteric Instruction on Severance,<br> | The Source Esoteric Instruction on Severance,<br> | ||
the Profound Perfection of Wisdom</span> | the Profound Perfection of Wisdom</span> | ||
Revision as of 18:36, 26 April 2012
The Great Bundle of Precepts
The Source Esoteric Instruction on Severance,
the Profound Perfection of Wisdom
[1]
Homage to the unspeakable, unthinkable, unimaginable state;
basic space beyond objects, without reference.
This Great Bundle of Precepts on Severance
is written in hopes of benefiting a few.[2]
The root devilry is one's own mind.
The devil lays hold through clinging and attachment
in the cognition of whatever objects appear.
Grasping mind as an object is corruption.
Devils are classified as four:
tangible devil[3] and intangible devil,[4]
the devil of exaltation[5] and the devil of inflation.
All are included in the devil of inflation.
Tangible devils are numerous, however
judging the appearances that arise to our senses,
negating or affirming them, is the tangible devil.
Grasping them as definite binds us to samsara.
Form is empty of the essence of form.[6]
Do not attach to form, meditate on it as empty.
Lacking attachment to form as definite
is release from the devil of fixation on permanence.
Not meditating on emptiness mentally {8}
is definite liberation from the devil of nihilism.
The appearance of form cannot be stopped,
[but] without definite grasping it is lucid self-appearance.
Sound, smell, taste, tactile sensation,
mentation and so forth are similarly released.
Mentation is the intangible devil,
but when it arises through the sense doors
it is taught as the tangible devil.
With an attitude of self-liberation,
directly cut through all that appears to the sense perceptions.
It becomes inseparable great stupidity.[7]
Intangible devils occur in this way:
Good and bad sensations[8] [of] mental objects
that are distinguished by one's own thoughts
are revealed as the intangible devils.
Apart from being products of naturally arising mind,[9]
fixating on good gods as gods,
fixating on bad demons as demons,
and all the thought-provoking mental hopes and fears
are one's own devils rising up to oneself.
From the realm of phenomena's great expanse of clarity,[10]
any thoughts and memories whatsoever may arise.
For example, like the arising of waves and so on
from the unmoving ocean.
Thus a person with realization
rests on their own ground without altering it.
Help and harm do not occur, liberated in space.
Self-arising from the space of phenomena's nature,
jealous acts and acceptance and rejection do not apply
in self-occurring mind unengaged with acceptance or rejection.
The devil of exaltation occurs in this way:
common devils and supreme devils
come from the mind of deluded cognition[11]
In haunted places, [when] demons do not affect you,
arrogance arises and becomes the devil of exaltation.
[When] signs of blessing and ability occur,
the merit and material wealth are the devil of distraction.
Wealth, fame, friends, and foes[12] are the devil of delight.
Gods and demons bestow spiritual powers,
children and relatives gather as entourage
causing joy (dga') and conceit (brod): the devil of exaltation (dga' brod).
Whatever qualities occur, whatever arises,
an attitude of nondual object and mind
does not grasp at those qualities [as the self].[13]
As with the objects in dreams,
engage without attachment to their nature.
Like the beauty produced by a lovely face, {9}
self-occurrence adorns itself—
there is no cause for arrogance.
If it does arise, fixating in deluded cognition corrupts.
Notes
- ↑ Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo. In Source Texts of Severance of Evil Object, the Profound Meaning of the Perfection of Wisdom (Shes rab kyi pha rol tu phyin pa zab don bdud kyi gcod yul gyi gzhung). gDams ngag mdzod, vol. 14 (pha) ff. 4a3-9a1 (pp. 7-17). Other editions: Ma gcig gi bka’ tshoms. In Longchenpa’s Collected Works (Kun mkhyen klong chen rab byams kyi gsung ’bum), vol. 26, pp. 291-300 (partial); Shes rab kyi pha rol tu phyin pa zab mo gcod kyi mang nag gi gzhung bka’ tshoms chen mo, Sean’s edition, pp. 97-113. shes ra
According to The Religious History of Zhije and Chöd (gCod chos byung), this was taught in one day to the three Indians who arrived by swift foot to check up on Machik's authenticity Also see Machik's Complete Explanation 94, where she explains the name "bunch of pecepts" as meaning that it is based on the long, middle-length, and short precepts of the Buddha Shakyamuni, which she had studied previously. - ↑ According to Rangjung Dorje's commentary, this line is actually part of the following quatrain. In the poem here it seems better to include it with the statement of the title. Also, in the Longchenpa edition, these two lines are in a four-line verse as follows: “[In] This Great Testament of Severance, “Severance” (gcod) is to naturally sever discursive thought, "Word" (bka') is explained as collection of explanations. It has been written in order to benefit beings.” (p. 292)
- ↑ Interlinear note: "based on the outer object"
- ↑ Interlinear note: "based on inner mental designation"
- ↑ Interlinear note: "based on attachment to the reality of qualities"
- ↑ Extra line in Longchenpa edition: gzugs la dngos por ma bzungs bas (by not grasping to form as definite).
- ↑ For an explanation of this unusual statement see Rangjung Dorje's commentary, p. 00.
- ↑ Taking byung tshul here as byung tshor based on Rangjung Dorje's commentary and the Drime Ozer edition.
- ↑ rang byung sems las ma gtogs pa, but in Longchenpa: rang byung sems nyid ma rtogs pas (By not realizing that they come from naturally arising mind).
- ↑ chos dbyings klong chen ngang gsal la[s]. Drime Ozer edition: sems nyid klong chen dang gsal la (The mind itself's great expanse and clarity).
- ↑ The DNZ (and Sean’s edition) read rigs 'khrul (deluded types), which might have been understood as confusing the two types of devil, common and supreme. However, the Longchenpa edition has rig 'khrul (deluded cognition or awareness) which corresponds better with Rangjung Dorje's commentary as rang rig 'khrul pa las byung pa yin (it comes from one’s own deluded cognition).
- ↑ dgra gnyan (friends [and] foes). Longchenpa: snyan grag (reputation).
- ↑ Insertion based on Longchenpa edition yon tan bdag (rather than dag) tu me gzung bar