Chapter : The Dags po 'i bka ' 'bum 267 Segment DK.A.Cha.25 : The segment begins (DK.A Cha 25 4a3 ) : yang rje dags po rin po che 'i zhal nas/ skyeed662 la bkag pa skye med dang/ rang bzhin skye med gnyis yin gsung/ It ends (DK.A Cha.25 4a6 ) : de gnyis tha mi dad pas zung 'jug/ bden pa dang sbyar ba yin gsung/ 66 The twenty-fifth segment sets forth two kinds of unborn (skye med, *anutpanna) : the negated unborn (bkag pa skye med, *prati�edhiinutpanna) and the naturally unborn (rang bzhin skye med, *svabhiiviinutpanna or *prakrtyiinutpanna) The negated unborn is to ascertain the unborn as the selflessness of the individual and of phenomena This approach does not encompass the naturally unborn (rang bzhin skye med la ma khyab ) The naturally unborn is the self-liberated emptiness (stong pa nyid rang grol) that emerges through the practice of Inner Heat (gtum mo) and other Tantric yogas of the Method Path (thabs lam, *upiiyamiirga) The naturally unborn encompasses the negated unborn This explanation is then related to the meditative experiences (nyams myong, *anubhuta) generated through other yogas as follows S eeing perceptions (snang ba, *avabhiisa) as hallucination (sgyu ma, *miiyii) is the yoga of the Illusory B ody (sgyu lus) ; seeing hallucinations as being empty is the yoga of Radiance ( 'od gsal) ; and seeing these as not being different is the yoga of union (zung 'jug, *samayuga) Segment DK.A.Cha.26 : The segment begins (DK.A.Cha.26 4a 6) : yang rje dags po rin po che 'i zhal nas/ sems tsam pas rang rig don dam du 'dod de/ It ends (DK.A Cha 26 5b ) : de las gzugs sku gnyis 'byung ba ni thogs p a med pa 'i 'bras bu yin gsung-o/ 664 The twenty sixth segment gives a short doxography of the ontological positions (grub mtha ', *siddhiinta) of the Cittamiitra tradition (sems tsam pa), 665 the Madhyamaka tradition (dbu ma pa) , the Prajffiipiiramitii tradition (shes rab pha rol tu phyin pa), and the S ecret Mantra yiina (gsang sngags pa) The doxography takes the form of a short philosophical debate, with each of the above-mentioned views presented as being progressively higher than the preceding one The Secret Mantrayiina is regarded as incorporating and unifying all the other views Segment DK.A.Cha.27 : The segment begins (DK.A Cha.27 5b ) : /yang rje dags po rin po che 'i zhal nas/ sangs rgyas kyis gsungs pa 'i chos sde snod gsum gyi don/ It ends (DK.A Cha.27 l 6b ) : /chos de rnams rgyud la skye bar byed pa la bla ma dang dkon mchog 662 The ligature skyeed (i e , the syllable skyed with a two 'greng bu e-vowel signs) is an abbreviation (bsdu yig) of skye med ( *anutpanna) " unarisen, unborn" (BACOT, : lemma 37) 663 Correl ated DK.D.Cha.2 6b _4, DK.B Cha.25 4a3_5, passage s : DK.a.Ka.62b2-6, DK.P.Cha.25 63 �-1 DK.Q.Cha.25 br 42a3 , DK.R.Cha.2 23b 1-6, DK S Cha.25 a1 -s, DK.T Cha 25 pp 223-3 A facsimile copy of DK.D.Cha.25 is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 298 _4 664 Correlated passages : DK.a.Ka 62b6-64a , DK.B Cha.26 l 4a 5b3, DK.D.Cha.26 6b4- l 8a3, 65 DK.P Cha.26 l ar 64b4, DK.Q.Cha.26 42a4- l 43b i , DK.R.Cha.26.23b5-25b , DK.S Cha.26.28as30b , DK.T.Cha.26 pp - 35 A facsimile copy of DK.D.Cha.26 is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 2984-30 h 665 For discussion of the Cittamiitra view presented and incorporated in the Dags po 'i bka ' 'bum, see KRAGH (20 3b) 268 Chapter 5: The Dags po 'i bka ' 'bum gsum la dad pa dang gus pas mchod pa byed cing gsol ba 'debs pa rgyun mi bcod pa cig dgos gsung/ 666 The twenty-seventh segment begins by stressing the four basic contempla tions (tshig bzhi pa cig) as a means for strengthening the motivation for religious practice Emphatic statements are made with regard to life' s impermanence and the many externally and internally possible causes of death, as well as regarding the need for abandoning negative actions and doing what i s positive in order to achieve a good rebirth This is explained - with reference to the framework of the three persons (skyes bu gsum) - as being the mentality of the lesser person (skyes bu chung ngu) Thereafter, statements are made about the suffering of sm?1siira and the importance of striving for liberation by taking refuge, adopting the training in discipline (tshul khrims kyi slab pa, *film?isik�ii) , and meditating on the four truths of the noble ones ( 'phags pa 'i bden pa bzhi, *catvilry tiryasatytini) until nirvii!ia is achieved This is said to be the approach of the middling person (skyes bu 'bring) Finally, it is necessary to cultivate kindness, compassion, and bodhicitta for the sake of relieving all sentient beings of their sm11stiric suffering That is the Mahayana path of the highest person (skyes b u mchog) This must be followed by perfecting insight through understanding all phenomena to be unborn and not existing outside one' s own mind as well as by understanding the mind itself to be empty of an independent nature To give rise to this understanding, it is said first to be necessary to make offerings and pray with deep-felt devotion to the bla ma and to the Three Jewels (dkon mchog gsum, *triratna) of the Buddhist refuge Segment DK.A.Cha.28 : The segment begins (DK.A.Cha.28 6b ) : yang rje dags po rin po che 'i zhal nas/ snying rje la rnam pa gsum yin gsung/ It ends (DK.A.Cha.2 a ) : lstong nyid snying rje 'i snying p o can yin pas/ de la tha dad med pa yin gsung// 667 This i s a short segment that introduces the three types of compassion (snying rje rnam pa gsum) , i e , compassion with reference t o sentient beings (sems can la dmigs pa 'i snying rje, *sattvtilambanti karu!Jti), compassion with reference to phenomena (chos la dmigs pa 'i snying rje, *dharmtilambanti karu�iii) , and non-referential compassion (dmigs pa med pa 'i snying rje, *analambanii karu!Jti) These three are defined and explained in terms of how they concretely appear in the beginner practitioner moving onto progres sively more advanced levels The segment includes the well-known phrase "compassion with a heart of emptiness" (snying rje stong pa 'i snying po can) Segment DK.A.Cha.29 : The segment begins (DK.A.Cha.29 l 7a ) : yang rje dags po rin po che 'i zhal nas/ 'jig rten 'dir yun ring por mi bsdod/ It ends (DK.A.Cha.29 l 7b ) : 'jig rten 666 Correlated passages: DK.a.Ka 64a -65a , DK.B Cha.27 5b - 6b , DK.D.Cha.27 a3- l 9a2, DK.P.Cha.27 64b4- l 65 b i , DK.Q.Cha.27 43b - l 44a6, DK.R.Cha.27 25b -27�, DK S Cha 27.30bs3 2b3, DK.T.Cha.27 pp 35 - 4n A facsimile copy of DK.D Cha.27 is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 3-3032 667 Correlated passages : DK.a.Ka.65�-65b3, DK.a.Kha b - l 92a6, DK.B Cha.28 6b l 7a1 , 15 DK.D.Cha.28 9ar I 9b2, DK.P.Cha ! 65b - l 66a1 , DK.Q.Cha 44ar 44b6, DK.R.Cha.2 27�28ai DK S Cha 2b3-33b2, DK.T.Cha.28 pp 42 - 5 • A facsimile copy of DK.D.Cha.28 is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 303r3042 Chapter : The Dags po 'i bka ' 'bum 269 'di la blo ldog par byed pa gal che gsung// 66 Here the motivational teachings on death ( 'chi ba, *mara�w) and karmaphala (las rgyu 'bras) are brought up again This is followed by brief instructions stressing the importance of training the mind (blo sbyong) in cultivating kindness, compas sion, and bodhicitta The importance of practicing tranquility meditation (zhi gnas, *famatha) is mentioned, and the teaching is rounded off by accentuating the need for abandoning involvement in the present life ( 'jig rten 'di la blo !dog par byed pa) Segment DK.A.Cha.30 : The segment begins (DK.A.Cha l 7b ) : yang rje dags po rin po che 'i zhal nas/ chos thams cad rgyu rkyen tshogs pa las 'byung ba yin gsung/ It ends (DK.A Cha l a7 ) : skye med rnal mar rtogs na/ tshogs gnyis rdzogs pa yin gsung/ 'gro ba 'i dkon mchog dpal ldan sgam po pas/ dge 'dun tshogs pa la/ gsungs pa 'i dam chos la/ nye gnas sho bsgom byang chub ye shes kyis zin bris mdzad pal bdag gis phyogs cig du sgrigs pa yin/ de las byung ba 'i dge ba gang yin des/ bdag sags 'gro lnga 'i skye 'o rnams/ /sems nyid lhan cig skyes pa chos kyi skul /rang byung phyag rgya chen po rtogs par shag/ !chos rje sgam po pa 'i tshogs chos yon tan phun tshogs ces bya ba rdzogs sol/ chos thun gsum bcu pa 'o// shu bham/ /cha pa dpon !has bris/ 669 The final segment of the text contains a succinct instruction on the entire progression of the gradual path having the following steps : contemplating impermanence and karmaphala , listening to the teachings, abandoning preoccupation with the affairs of this life, understanding the suffering of sa17isiira, meditating on the unborn nature of all phenomena, and applying this experience in the right conduct That structure is then explained with reference to the view, meditation, and conduct, and their mutual integration The segment ends with the following general colophon for the entire text Cha (quoted in Tibetan above) : " I have [here] put together the holy Dharma (dam chos) spoken to the sangha assembly (dge 'dun tshogs pa) by the glorious S gam po pa, the Refuge of B eings, based on notes (zin bris) taken by his attendant (nye gnas) Sho b sgom B yang chub ye shes By whatever merit derived therefrom, may I and the sentient beings in the five courses of rebirth ( 'gro lnga 'i skye bo rnams, *pancagatisattviini) realize the co-emergent mind as such, the dharmakiiya, the self-arisen Mahiimudrii (rang byung phyag rgya chen po) ! The Dharma master S gam po pa' s Teaching to the Assembly entitled Profusion of Good Qualities is finished It contains thirty Dharma sessions (chos thun) Subham (May it be good) ! Written by Cha pa Dpon lha " 67 66 Correlated passage s : DK.a.Ka.65b3-66as, DK B Cha.29 7a1- 7b3, DK.D.Cha.29 9b2-20as , DK.P Cha.29 66a - l 66h DK.Q.Cha.29 44b5- l 45b i , DK.R.Cha.29 28a1 -28b6, DK S Cha.29 3b234b , DK.T.Cha.29 pp 56 26 A facsimile copy of DK.D.Cha.29 is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 3042-305s 669 Correlated passage s : DK.a.Ka.66a -67a3, DK B Cha.30 7b - l a , DK.D.Cha.30.20as-2 a1, DK.P Cha 30 66b - l 66Ila7 (double folio 66), DK Q.Cha 30 45b - 46a3 , DK.R.Cha 30.28b 6-30a2 , DK.S Cha.30 34b -36a4, DK.T.Cha 30 pp 526- A facsimile copy of DK.D Cha.30 is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 305s-307i 67 The final remark on the writer Cha pa Dpon Iha is probably a scribal colophon, identifying the scribe who handcopied the text when the printed edition of the bka ' 'bum was produced in 20 270 Chapter 5: The Dags p o 'i bka ' 'bum DK.A.Ja: The Teaching to the Gathering entitled the Pearl Rosary (Ts hogs chos mu tig gi phreng ba bzhugs so) folios, 20 segments , colophon The text's colophon declares that this tshogs chos text was written by Bla ma B sgom tshul, i e , B sod nams rin chen' s elder nephew and main lineage-holder S gom pa Tshul khrims snying po This statement is followed by an enumera tion of a transmission lineage starting with B uddha S akyamuni and moving down to B sod nams rin chen and his nephew lineage-holder B l a ma B sgom tshul However, it is then stated that the transmission thereafter was passed on step-by-step (de nas rim par rgyud pa 'o) The latter information suggests that the text, in fact, may have been written, edited , or modified some generations after B sod nams rin chen and Bia ma B sgom tshul Alternatively, it might imply that only the last sentence was added later to indicate that the original work was handed down through a transmis sion line, but that the text itself was truly written by B sgom tshul as claimed in the first part of the colophon The colophon also refers to the title of the text as being "The Large Teaching to the Assembly" (Tshogs chos chen po) , while it does not provide the present title of the text, viz "The Pearl Rosary " (Mu tig gi phreng ba) that is stated on the frontispiece of the text in the 520 xylograph (DK.A.Ja) and its apographs It should be noted that the title " The Large Teaching to the Assembly (Tshogs chos chen mo) has been given to text DK.A.Nya in the 520 redaction of the Dags po 'i bka ' 'bum 671 Unlike the other Tshogs chos texts of the bka ' 'bum, text la does not begin each of its internal segments by explicitly attributing the sayings to S gam po pa or by using a similar teacher epithet Rather, each segment begins with a request to the audience to listen to the teachings (rnam pa kun la chos cig snyan du gsol ba 'i dbang du bgyis na, or rnam pa kun la snyan du gsol ba 'i chos kyi dbang du bgyis na) 67 Segment DK.A.Ja : The segment begins (DK.A.Ja l l b ) : /bla ma dam pa rnams la phyag 'tshal lo/ Imam pa kun la chos gcig snyan du gsol ba 'i dbang du bgyis na/ clws bsha ' ma gcig byed pa la dang po mi rtag pa bsgom pa gal che ste/ It ends (DK.A.Ja 2as) : de bzhin du nyams su blangs pas don dam pa byang chub kyi sems rtogs nas 'ong ba yin/ chos de las ma mchis gsung// 67 The first segment provides a short teaching aimed at identifying a pure and dedicated Dharma practice (chos gsha ' ma gcig) It emphasizes the need for first contemplating impermanence (mi rtag pa bsgom pa, *anityabhavana) in order to turn the mind away from the affairs of this life (tshe 'di la blo !dog pa) This practice is to be 67 The earlier ms DK.a provides no evidence with regard to these titles, since text la is not found in ms DK.a and text Nya (DK.a.Ka b-49a) bears no title in ms DK.a 67 The only maj or exception is segment DK.A.Ja 6, which contains a variant of the phrase wherein the audience is identified as consisting of "the great meditators " (bsgom chen pa mams la chos cig snyan du gsol na) 673 Correlated passages : DK.B.Ja l l b -2a5 , DK.D Ja l l b -2ai, DK.P.Ja l 66Ilb - 673 (double folio 66) , DK Q.Ja l 46 as- 46b4, DK.R.Ja l l b -3a1 , DK S Ja l l b2-3a1 , DK.T.Ja pp h i s A facsimile copy of DK.D.Ja l is found in Phyag chen mdwd vol Kha (TBRC W23447- 895) pp 01 -3 1 Text DK.A.Ia is not found in ms DK.a Chapter : The Dags po 'i bka ' 'bum 27 followed by contemplating the negativity of sm71siira ( 'khor ba 'i nyes skyon bsgom pa, *sm71siirado�abhiivanii) in order also to turn the mind away from all forms of sm71siiric rebirth ( 'khor ba mtha ' dag las blo !dog pa) Finally, it is said the practitioner must cultivate bodhicitta (byang chub kyi sems bsgom pa, *bodhicittabhiivana) in both its relative and ultimate aspects These contemplations are briefly explained Segment DK.A.Ja.2: The segment begins (DK.A.Ja.2 2as) : /Imam pa kun la snyan du gsol ba 'i chos kyi dbang du bgyis nail da lta 'i skabs su mno bsam dum re btang dgos tel It ends (DK.A.Ja a ) : dbugs ring thung byed tsa na cis kyang mi gtong pas de bas da !ta rang nas 'bad pas nyams su blangs la gdeng du tsh ud par bya dgos sol /chos de las ma mchis/ 674 The second segment begins by again emphasizing the contemplation of imperma nence (mi rtag pa, *anitya) S ince death is imminent, it is said that the yogi needs to practice the complete path without error (lam tshang la ma nor ba cig) The complete path entails three aspects The first a preparatory practice (sbyor ba , *prayoga) which is aimed at developing the motivation to reach buddhahood in order to free all sentient beings from suffering and bring them happines s The second is the actual practice (dngos gzh i, *mau la) which is to engage in the six perfections (pha rol tu phyin pa drug, �a.t piiram itii(i), here explained solely with reference to the practice of generosity (sbyin pa, *diina) The third is the ensuing practice (rjes, *pr�.tha), which is to apply (thebs par byas, *spr�.ta) the practice of the six perfections indiscriminately (mi dmigs pa, *anupalabdhi) in all aspects of the practitioner' s daily life It is said that the latter approach prevents new habitual tendencies (bag chags, *viisanii) from being stored in the latent [consciousness] (kun gzhi, *iilaya), thereby terminating the accumulation (bsags pa, *upacita) of new karmic actions (las, *kannan) Segment DK.A.Ja.3: The segment begins (DK.A.Ja a ) : Imam pa kun la chos cig snyan du gsol ba 'i dbang du bgyis na/ lam bsags sbyangs gnyis nyams su !en dgos tel It ends (DK.A Ja 3b7 ) : de bas de !tar rang nas nyams !en la 'bad pa gal che gsung/ /chos de las ma mchis so// 675 The third segment introduces the gathering of the requisites [of beneficence and insight] (tshogs gsog pa, *sambhiirasambhrta) and the purification of obscurations (sgrib pa sbyong ba, *iivara!iavi§odhana) Having understood death and impermanence ( 'chi ba mi rtag pa), the practitioner must cultivate bodhicitta and develop kindness and compassion by contemplating the shortcomings of saf!isiira ( 'khor ba 'i nyes dmigs, * sm71siiriidfnava) , thus fostering the intention to benefit others (sems can gyi don byed pa, *sattviirthakara) These elements are all subsumed under the practice of the 74 Correlated passage s : DK B Ja.2.2a5 -3ai , DK.D Ja.2.2�-3a4 , DK.P.Ja.2 67 4- l 68 a2, DK.Q.Ja 46b5 - l 47b i , DK.R.Ja a1 -4a3, DK S Ja a -4a5 , DK.T.Ja.2 pp 1 -25 A facsimile copy of DK.D.Ja is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp l l d l 34 The text is not found in ms DK.a 67 Correlated passages: DK.B Ja a1 -3b1, DK.D.Ja.3 �-4a5 , DK.P.Ja ai- 69 a2, DK.Q Ja 47b - 48 a5 , DK.R.Ja 4a3-5b2, DK.S Ja.3 4a5 -6a4, DK.T.Ja.3 pp 35 A facsimile copy of DK.D Ja.3 is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 3d The text is not found in ms DK.a ... accumulation (bsags pa, *upacita) of new karmic actions (las, *kannan) Segment DK .A. Ja.3: The segment begins (DK .A. Ja a ) : Imam pa kun la chos cig snyan du gsol ba 'i dbang du bgyis na/ lam bsags sbyangs... requisites [of beneficence and insight] (tshogs gsog pa, *sambhiirasambhrta) and the purification of obscurations (sgrib pa sbyong ba, *iivara!iavi§odhana) Having understood death and impermanence ( 'chi... The Dags po 'i bka ' 'bum 269 'di la blo ldog par byed pa gal che gsung// 66 Here the motivational teachings on death ( 'chi ba, *mara�w) and karmaphala (las rgyu 'bras) are brought up again