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Root Verses
Heart Essence of Profound Meaning

The Quintessence of All Source Texts and Esoteric Instructions on Severance, the Perfection of Wisdom³¹

Homage to the guru and Mother of the Victors.

1.

Dharmakāya free of elaboration, unutterable, unthinkable, unimaginable realm of space;

saṃbhogakāya fully possessing major and minor marks;

nirmāṇakāya as anything to tame anyone for their benefit:

I bow down to your consummated aspirations, emptiness, and compassion.

2.

Mahayana Dharma overcomes the four devils,

neither inhibits nor indulges samsara and nirvana, the perfections’ meaning,

and makes adverse conditions the path; the Lady Mother’s approach:

I write the meaning of Severance instructions that befriend adversity.

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3.

[The master should be] realized in the words and meanings, well adorned with loving-kindness, endowed with eight skills;

their personal benefit completed, emptiness and compassion accomplished, and skilled in correcting faults.

[The disciple should] have faith, diligence, devotion, armor, and fortitude;

desire protection from fear; aspire to higher status; and hope to gain omniscience.

4.

[To one who] becomes a vessel for hearing the profound through receiving supreme empowerment,

introduce the seeking mind itself through the path of accumulation and purification.

Fortunate ones should adhere to this path of the victorious ones

in order to sever the lack of realization, false realization, partial realization, and doubts.

5.

The devils are the afflictions, divine child, aggregates, and death lord.

The special four are tangible, intangible, exaltation, and inflation.

In charnel grounds, desolate valleys, temples, lone trees, deserted houses, and so forth:

sleep in places where your mind is anxious and afraid.

6.

At night, the terrifying gods and demons gather and concepts arise.

This is the time to sever doubts, dispel obstructions, and enhance progress.

Those who desire omniscience go for refuge and supplicate.

Having supreme awakening mind is the path for all migrators to gain freedom.

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7.

The resident [practitioner] is lent to the devil, and the ground [master] and guest mix as one.

The escort is entrusted to the enemy, and you are fearless, free in a secure stronghold.

The patient is entrusted to demons and thrives in well-being without disease.

Be free of unfavorable adverse conditions by integrating circumstances into the path.

8.

Free the mind of fixated cherishing by casting out the form aggregate as food.

Disperse the self-fixater by separating out body and mind.

Liberate fear in its own ground by inspecting the fearful one.

Obstacles will arise as glory by tossing away fixation on the body as self.

9.

Chasing conditions will pacify obstacles in emptiness.

Grabbing hold of malignant spirits will disperse frightening objects.

Knowing everything as mind will liberate fixation in its own ground.

Letting go at will and surrendering [will ensure] no one can carry you off.

10.

Whenever someone rests evenly in the meaning of phenomena’s nature,

devil hordes can’t stand it and display various apparitions at that time.

Outer, inner, and secret; in actuality, visions, and dreams;

in various forms, they say offensive words and make predictions.

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11.

When the mind becomes distrustful, self-fixation emerges from objects.

Once the inner demons of your mind are tamed, the outer demons vanish in emptiness.

If unbearability and inability occur, equalize and trample them.

If fear and trepidation occur, focus intently on these thoughts.

12.

When apparitions become too great, don’t persist; take a break.

Regret, wrong views, doubts, weariness with Dharma,

disease, suffering, congested constituents, and scattered practice—

as these signs of resistance and obstacles occur, exert effort in practice.

13.

Extreme measures for major resistance liberate hopes and fears naturally.

Mahayana’s overwhelming brilliance resolves happiness and sorrow.

Putting the stars under darkness collapses the false structure of samsara and nirvana.

Smiting pestilence directly in haunted places destroys gods and demons as illusions.

14.

If the apparitions become too vicious, put pressure on the gods and demons.

If they continue to provoke, practice crazy vanquishing conduct.

If apparitions still manifest, delight in illness and be happy to die.

Hold them by the hook of compassion that benefits all.

15.

Know how the times and signs of success occur in actuality, visionary experience, and dreams,

arising to oneself outwardly, inwardly, and secretly.

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If you rest in single-pointed meditative stability within emptiness,

no doubt the delusion of samsara and nirvana will be distinguished.

16.

If there are no signs of uprising in the preliminaries, lose the anticipation of uprising.

If there are no signs of suppressing in the main practice, cast behind anger and desire.

If there is no evidence of success at the conclusion, lose the anticipation of evidence.

The hopes and fears of a desiring mind are devils, which the wise reject.

17.

Helpers and harmers are subdued by gentle and harsh conduct.

Make aspirations to establish them in enlightenment through various means.

If you wish to attain omniscient buddhahood for yourself and others,

rely on this path of emancipation, fortunate ones.

18.

This conceptual thinking, a long-standing habit difficult to relinquish,

is the single cause that produces the variety of suffering in existence.

Here in this charnel ground of assembled aggregates and elements of the support and supported,

sever the various agitating thoughts and memories in this fluctuating place.

19.

The yogin who has actualized the empowerment and introduction

should sever until this devil of conceptual thinking is severed.

Phenomena’s nature primordially possesses incidental stains.

View, meditation, and conduct conquer them in realizing the ground, path, and result.

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20.

When phenomena’s nature is ascertained, harmful thoughts abound.

Thoughts about various knowable objective appearances come and go.

Without the support of realization and the experiences of meditation,

engaging circumstances without the ability to equalize by trampling upon them is to revert.

21.

Cut the trunk of thought-provocation with the ax of view, meditation, and conduct,

and all the leaves of mental factors and concepts will wither on their own.

Just as the warm rays of sunlight overcome all humidity and gloom,

the dawning of timeless awareness removes flaws, and you traverse the stages and paths.

22.

With emptiness, compassion, and the awakening mind, [some] realize intrinsic nonexistence,

or can transform and relinquish through antidotes, or know how to make offerings.

Devils and spirits cannot lead you to the lower realms.

Conquer the devil of afflictions that leads you to produce suffering.

23.

The place is this haunted ground of your body where channels and elements converge,

where the spirits of affliction abide in the manner of inhabitants in a habitat.

Realization of timeless awareness appears as expanding light rays;

keep severing until the dark gloom of ignorance is illuminated.

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24.

Whenever afflictions arise, grasp them through antidotes

of view, meditation, and conduct, and conquer the devils.

Just as unsuitable food will reactivate old toxins,

the condition of practicing will raise afflictions of attraction and aversion.

25.

Unless one has attained forbearance in Dharma, circumstances on the path terrify.

Regret, doubts, wrong views, and annoyance with Dharma will surface.

When afflictions arise, push back with methods and wisdom.

Emptiness, transformation, offerings, and realization are supreme remedies.

26.

Not stranded in the net of existence, an unbearable ocean of afflictions,

the best conquer it by equalizing in timeless awareness, the supreme measure.

With faith, compassion, realization, and the vital points of instruction,

yogins sever as a means of attaining emancipation.

27.

Intense sickness, suffering, and torment are everyone’s devils;

if suchness is not realized, they rob the life force of attaining freedom.

The support that produces all happiness and sadness, faults and qualities, samsara and nirvana,

is this place of the aggregate of four elements, afflictions, winds, phlegm, and bile.

28.

When sickness and suffering arise in body, speech, and mind,

you are tormented by discordant adverse conditions.

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The support for sickness and suffering and every fault and problem

is body and mind; when those two are separated, it is liberation.

29.

Snakes cannot bear a threatening finger pointed at them.

Sickness spirits cannot bear your meditation on emptiness, and run away.

Whenever you are pained by intense sickness and duḥkha,

you revert if you lose confidence, become discouraged, and give up.

30.

Vigor increases with mental heroism, experience, and realization.

The arsenal of sharpened view and conduct conquers the devil hordes.

The profound integration of methods and wisdom pacifies sickness and suffering.

Flawless good qualities grow full like the waxing moon.

31.

With the confidence of realization, the force of experience, much study,

courage, daring, heroics, bravado, and vanquishing conduct,

sever the devils of various worldly disharmonies such as

sickness, demons, spirits, defilement, the eight concerns, attraction, and aversion.

32.

Sever in the places that give rise to afflictions, such as your homeland,

populated places, country, monastery, or residence.

For a long or short time, during personal time, or until awakening:

practice as long as it takes for pleasure and pain, faults and adverse conditions to arise.

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33.

Integrate sickness, spirits, defilement of violation, eight concerns, pleasure and pain,

and so forth, by meditating on their lack of intrinsic nature and timely knowledge.

As sickness, suffering, and thinking become more blatant than before,

various outer and inner discordant adverse conditions and obstacles occur.

34.

You may doubt cause and effect, the instructions, and the spiritual mentor.

You may fear circumstances and feel weary on the path of Dharma.

How can this appearing-yet-nonexistent devil harm you?

Defeat this unreal delusion of an enemy with a mental antidote.

35.

When this devil of attraction and aversion, the afflictions of existence, is terminated,

the coffers of all good qualities open, the source of all joy and well-being.

Recognize dreams through accumulation, purification, actions, habits, and intentionality.

When you’ve grasped dreams, refine, increase, and then meditate on lucid clarity.

36.

Drawing up the winds and consciousness is the path of transference.

Lucid clarity arising from subtle and coarse melting sequences is intermediate-state practice.

Disease and various mental problems occur when gods and demons are agitated.

The remedial forces are emptiness, giving in charity, and meditating in equanimity.

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37.

Karmic causes and conditions of afflictive emotions produce sickness.

Resolve it by means of vital winds, yogic exercises, and visualizations.

Congested constituents, duḥkha, loss of focus, and lethargy are mental problems.

Conquer them with methods and interdependence, and wind disease by yogic exercise visualizations.

38.

Boundless devotion, vast compassion, and taking on adversity

become the enhancement of all good qualities.

Whoever grasps this supreme Object Severance, the victors’ intent,

finds the path of freedom and vast, immeasurable qualities.

39.

Profound and vast, this precious holy Dharma that benefits everyone everywhere

is especially elevated in adherents, is compatible with all tenets, and dispels conditions.

Uphold this priceless precious teaching with devotion,

like someone who has found a gem and cherishes it.

40.

Through the brief arrangement of this Heart Essence of Profound Meaning

distilled from the vast ocean of the many profound Severance sources,

may all migrators reach the culmination of Object Severance, fully realize its meaning,

and gain the supreme Mother Perfection of Wisdom in the pure realm of phenomena.

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