Chapter : The Dags po 'i bka ' 'bum 277 and for the associated attachment to all worldly matters ( 'khor ba 'i 'brel thag) is removed It is only through this basic change that one becomes truly able to practice generosity Segment DK.A.Ja 12: The segment begins (DK.A.Ja 9bs) : /Imam pa kun la chos cig snyan du gsol na/ Ida !ta 'i skabs su bsam mno bag re btang 'tshal tel It ends (DK.A.Ja 0b ) : Ices gsungs pas bden gnyis dbyer med du nyams su blang 'tshal/ chos de las ma mchis// 88 Segment twelve says that since one can never know when death ( 'chi ba, *mara�ia) will strike, it is crucial to practice right now while one still has the freedom and time to s o First one must turn the mind to the Refuge and the bla ma (bla ma yi dam dkon mchog) and pray to them with strong faith and devotion (dad pa dang 'dun pa mos pa dang gus pa) Then one must take the practice of the six perfections (pha rol tu phyin pa drug, *�a! paramita[i) to heart and implement them in one's life with relative and ultimate bodhicitta (don dam kun rdzob, *paramarthasaryivrtl) In terms of the relative bodhicitta, one must abandon negative actions (sdig pa, *papa) and gather positive deeds (dge ba, *kufala) which in the future will ripen (smin) as good rebirths ( 'bras bu bzang po 'i bde ba skye ba phyi ma) A quotation i s given from the Ratnagu�iasaf(lcayagatha scripture to illustrate that there can be no enlightenment as long as one has not gathered the bases of positive qualities (dge ba 'i rtsa ba, *kusalamiila) Hence, conviction in action and result ( las rgyu 'bras, *karmahetuphala) is essential Once the ultimate truth has been realized, one automatically becomes liberated from karmaphala and sa171sara A quotation is here given from A carya Vairocana (slob dpon bai ro tsa na) to illustrate the need for practicing positive actions , followed b y another quotation from Nagarjuna (slob dpon klu sgrub) I t is concluded that one must seek to practice the two truths without separating them (bden gnyis dbyer med du nyams su blang 'tshal) Segment DK.A.Ja : The segment begins (DK.A.Ja l Obs) : /Imam pa kun l a chos cig snyan du gso l ba 'i dbang du bgyis na/ 'o sko l da !ta 'i dus su tshe la long med pas/ spang bya lhag ma ma !us par spangs zh ing/ It ends (DK.A.Ja 1 bs) : stong nyid snying rje dus mnyam du nyams su long/ chos de las ma mchis// This segment commences by empha sizing the need for developing shame (ngo tsha, *hr!) [of one's negative actions] and [spiritual] faith (dad pa, *fraddha) in order to abandon everything that must be abandoned (spang bya !hag ma ma !us pa spangs), thereby creating a solid basis for gaining freedom from rebirth (mi skye bar byed pa) When the forces of shame and faith are combined 88 Correlated passage s : DK.B Ja 9bs- 0bs, DK.D.Ja 0b - 2a2, DK.P.Ja 76a1 - 77�, DK.Q.Ja 54ar l 5 a2, DK.R.Ja 14a6- 6a i , DK.S Ja 8b 1-20b2, DK.T.Ja pp w A facsimile copy of DK.D.Ja is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 328 6- 3 h The text i s not found in ms DK.a Correlated p assages: DK.B Ja l Obs- 1 bs, DK.D Ja l l 2ar a , DK.P.Ja 7 a4- l a6, DK.Q.Ja 55 a3- 56a2, DK.R.Ja 6a1- 7b2, DK.S Ja 20br22b 3, DK.T.Ja pp 2- A facsimile copy of DK.D Ja is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 33 h-3 3 a3 The text i s not found in ms DK.a 278 Chapter 5: The Dags po 'i bka ' 'bum ( 'dzam), the practitioner can truly tum all phenomena to the Dharma (chos su 'gro) and accomplish great benefit for himself and others (bdag gzhan gyi don, *svaparartha) If, on the one hand, he then practices while taking things as being real (snang ba tha ms cad bden snang du byas), he will end up following the small vehicle (theg pa chung ngu) ; on the other hand, if he sees all things as being like dreams and hallucinations (rmi lam sgyu ma lta bu), he becomes able to enter the Mahiiyiina (theg pa chen pa) and create gre at benefit to sentient beings (sems can gyi don, *sattviirtha) He becomes a bodhisattva (byang chub sems dpa } who without self-interest (bdag rang gees 'dzin gyi rtog pa med pa) purely cares for the happines s of others Next, it is stressed how important it is to dedicate (bsngo ba, zpa ri!iiimanii) all good actions (dge ba, *kuiala) for the benefit of all sentient beings Reiterating the above points in brief, the passage ends by instructing the yogi to practice emptiness and compassion in unison (stong pa dang snying rje du mnyam pa cig 'tsha l) This is underscored with a quotation from a text referred to as the *Mahiimudrii-tantra (phyag rgya chen po 'i rgyud) , possibly referring to the Tantra scripture entitled Mahiimudratilakmf! Yoginffantrariija Segment DK.A.Ja.1 : The segment begins (DK.A.Ja l l b s ) : /Imam pa kun l a chos cig snyan du gsol ba 'i dbang du bgyis na/ tshe 'di blos btang nas skye ba phyi ma don du gnyer ba rnams kyis/ It ends (DK.A.I a l 2b ) : de rang yin pas na bkra shis dam pa de la zer ba yin pas/ de ltar nyams su blang ngo/ /chos de las ma mchis// 690 The fourteenth segment begins by mentioning that the aspiring practitioner should request instructions (gdams pa, *avavada) from a genuine teacher (bla ma dam pa, *sadguru) It then enumer ates various forms that these instructions might take They may consist of explanations on the nine vehicles (theg pa rim pa dgu) in accordance with the old Mantra teachings (sngags rnying ma) They may be the explanations on the fo ur Tantra classes (rgyud sde bzhi) according to the New Secret Mantra teachings (gsang sngags gsar ma) They may be teachings on the three baskets (sde snod rin po che gsum, *tripifaka) according to the dialectical vehicle [of the Sutras] (mtshan nyid, *liik�wiika) Or, the instructions may be concerned with the three vehicles (theg pa gsum, *triyiina), the four ways of abiding (gnas pa bzhi) , and the nine applications (sbyor ba dgu) according to the Tantric cycle of [six] Heart Texts (snying po skor) 691 The segment then subsumes these instructions under four methods for taking food (zas kyi bzhu thabs bzhi), three methods for handling earth (sa 'i bzung thabs gsum), and two kinds of daily conduct (spyod lam rnam pa gnyis) These three sets of instructions pertain various practical aspects of a yogi hermit' s life and are here presented in some detail to 9° Correlated passages : DK.B Ja 1 b - l 2b , DK.D.Ja a3- l 4a , DK.P.Ja 78a6- l 79b , 5 DK.Q.Ja a3- l 57a2, DK.R.Ja 7br l 9a3, DK.S Ja 22b3-24hJ, DK.T.Ja pp - 1 A facsimile copy of DK.D.Ja is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 3 a3-335 The text is not found in ms DK.a 69 For an enumeration of these six Tantric works by the Indian authors S araha, Nagarjunagarbha, and others, see fn 1 Chapter : The Dags po 'i bka ' 'bum 279 Segment DK.A Ia.1 : The segment begins (DK.A.Ja 2b ) : /Imam pa kun la chos cig snyan du gsol ba 'i chos kyi dbang du bgyis par gda ' na/ chos bsha ' ma cig byed par song na/ It ends (DK.A.Ja 3b ) : de bzhin nyams su blangs pas rang don dang gzhan don gnyis ka 'g rub ste/ chos de las ma mchis/ 69 B eginning once again by laying emphasis on life being impermanent ( 'ch i ba mi rtag pa) and adding many arguments to this point which seems to be so central to the present text, the fifteenth segment then turns to the need for relying on a qualified teacher (bla ma mtshan nyid dang ldan pa), a point that is supported by two scriptural quotations Having outlined various basic practices for accumulating beneficence (dge ba, *ku§ala), the theme of samiidhi (ting nge 'dzin) is brought up, briefly defining what elsewhere is classified as the four stages of Mahiimudrii yoga (rnal 'byor bzhi) The first is one-pointedness (rtse gcig, *ekiigratii) , which is to be practiced for as long as the practitioner maintains a meditative focus The second is freedom from conceptual entanglement (spros bra!, * ni�prapafica), which is practiced when a meditative focus no longer is used (dmigs med, *analambana) The third is called one taste (ro gcig, *ekarasa), which is practiced when all experiences (snang ba, *ava bhiisa) are understood as being mind (sems, *citta) The fourth is the yoga wherein there is nothing to be cultivated (bsgom du med pa 'i rnal 'byor, *bhiivaniibhiivayoga) , which is embarked upon when the meditative experience (nyams, *anubhuta) has become uninterrupted (rgyun chad med, *nifrhidra or *nirantara ) If the yogf performs these four practices, he will accomplish benefit for himself as well as for others (rang don dang gzhan don gnyis ka) Segment DK.A Ia : The segment begins (DK.A.Ja 3b ) : /lbsgom chen pa rnams la chos cig snyan du gsol na/ 'o skol da lta 'i gnas skabs su tshe mi rtag yun thung par 'dug pas/ It ends (DK.A.Ja 4a6 ) : bdag gzhan gyi don thams cad grub nas 'ong ba yin gsung/ de bzhin du nyams su blangs/ chos de las ma mchis// 693 After mentioning life's imperma nence and evanescence (tshe mi rtag yun thung ba), segment sixteen begins by explaining three types of yoga (rnal 'byor gsum), viz the yoga of mantra (sngags kyi rnal 'byor, *mantrayoga) , the yoga of substances (rdzas kyi rnal 'byor, *dravyayoga), and the yoga of phenomena (chos kyi rnal 'byor, *dharmayoga) A quotation from an unspecified text from the Hevajra Tantra corpus 69 suggests this Tantra to be the source of the instruction, although the three quoted verse lines not seem to appear in the Tantra itself and might 92 Correlated passages : DK.B Ja 2b - 3hJ, DK.D.Ja 4a - a , DK.P.Ja l 9b - l 80a1, 5 DK.Q.Ja 57a3 - l 57b1, DK.R.Ja 9a3-20b2, DK.S Ja 24b3-26b , , DK.T.Ja pp 1 6-33· A facsimile copy of DK.D Ja is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 335s-3 s The text is not found in ms DK.a Correlated passages : DK.B.Ja 3b3- 4�, DK.D Ja a - 6a2, DK.P.Ja l 80ar 114, DK.Q.Ja 57br l 8b3, DK.R.Ja 20b2-2 l b3, DK S Ja 26b 1-27bs, DK.T.Ja pp b- 220 A facsimile copy of DK.D.Ja is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 337s-3 92 The text is not found in ms DK.a 694 The quoted lines are (DK.A.Ja 3b4_s) : Ide yang dgyes rdor nas[I] sngags dang rdzas dang chos rnams ni! /rnal 'byor 'di gsum rdzags gyur na/ !'khor ba 'i gnas su [b]sdad don med! Ices sol Chapter 5: The Dags po 'i bka ' 'bum 280 accordingly have been derived from an unspecified commentarial or ritual work related to the Tantra First, the yoga of mantra is explained as consisting in visualizing the deities and their illusory nature during the Generation and Completion stages The yoga of substances ( *dravya , rdzas) pertains to seeing all things, including wealth and belongings , as being hallucinatory and dream-like The yoga of phenomena means to realize the nature of all phenomena to be like the center of the pure sky and to realize the equality of oneself and others as well as of all labels such as 'being' and 'non-being' The explanations are sup ported by further scriptural quotations Finally, it i s explained how the yogf may practice all three yogas in unison during a single meditation session (rnal 'byor gsum ka stan thog cig tu) and during the ensuing phase in between the meditation sessions (thun mtshams) Segment DK.A Ia.17: The segment begins (DK.A.Ja 4a5) : l/rnam pa kun la chos cig snyan du gsol ba 'i chos kyi dbang du bgyis pa lags na/ chos bsha ' ma cig byed pa la! It ends (DK.A.Ja l 5a ) : pha rol du phyin pa drug gzhan don du nyams su blangs pa yin no/ /chos de las ma mchis/ 695 The seventeenth segment begins with an instruction on the precious human body (mi lus, '"puru:Jadeha) as being the necessary basis or receptacle (rten, *iidhiira) for Dharma practice In order to use this human life for practicing the Dharma, the practitioner must abandon the ten negative actions (mi dge ba bcu spang) and perform the ten positive ones (dge ba bcu, *dafokufola) These actions are enumerated with their negative and positive aspects Finally, it is explained that the yogi should practice the six perfections (pha rol tu phyin pa, *piiramitii) with an understanding of their dream-like, hallucinatory nature (rmi lam sgyu ma lta bu) Segment DK.A Ia : The segment begins (DK.A.Ja a ) : /rnam p a kun l a chos cig snyan du gsol ba 'i dbang du bgyis na/ chos bsha ' ma cig byed pa la 'jig rten gyi chos la grog ye med par shes pa cig dgos tel It ends (DK.A.Ja l 6ai) : don dam nyams su Zen pa de la bsgom pa zhes bya ba yin/ de bzhin du nyams su blang/ chos de las ma mchis// 696 The eighteenth segment speaks of the futility (don med, *vyartha) of SaJ?1Siiric activity and worldly involvement ( 'jig rten gyi chos, *lokadharma), and how all such affairs inevitably turn into negative actions that result in suffering (sdug bsngal, *du(ikha) in this life (tshe 'dir, dr:Jfadharme) as well as in the next (phyi mar yang) Those who only think of gain and profit (sems tshong khe) are reborn as hungry ghosts (yi dags, *preta) Those who act with anger (zhe sdang, *dve:Ja) are reborn in the hell realms (dmyal ba, *naraka) Those who 95 Correlated passages : DK.B Ja 4a - 5a1 , DK.D.Ja 6ar 6b , DK.P.Ja as- b 1, DK.Q.Ja 8br 59 a4 , DK.R.Ja l b -22bi, DK S Ja 27b -29a2, DK.T.Ja pp 22 0- 33 A facsimile copy of DK.D.Ja is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 3 9r3405 The text is not found in ms DK.a 69 Correlated passages: DK.B Ja l a - 6a4, DK.D.Ja l 6b - l 8a3 , DK.P.Ja 1br l 83a6, DK.Q.Ja 59�- 60b1 , DK.R.Ja 22bz-24b i , DK S Ja 29a2-3 l bi, DK.T.Ja pp 34- 41 A facsimile copy of DK.D.Ja is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 340s-3433 The text is not found in ms DK.a Chapter : The Dags po 'i bka ' 'bum 28 negative actions out of stupidity (gti mug, *moha) find no satisfaction in this life (ngoms pa dang chog shes med) and are reborn as animals (dud 'gro, *tiryafic) in the next When dying, the things or persons of this life are really of no help (phan pa med) In stead, one has to look to one's own mind (rang sems) for happines s (phan te bde ba) Those with trust in the practice of mantra should during meditation see all experiences as mind (sons su shes) and understand that the mind itself has neither shape nor color (dbyibs dang kha dog kyang ma grub) The mind is free from any characteristic (ngos bzung thams cad dang bral ba) Looking at the mind in thi s manner, all conceptual constructs (sp ros pa, tprapafica) will automatically dissolve (rang bzhin rang sar grol) and the meditator can thereby rest in meditative absorption (mnyam bzhag, *samiihita) In the post-meditative phase (rjes thob, *pr�fhalabdha), the yogf must observe the mind (sems la blta ba) while seeing everything as being dream- and illusion-like ( rmi lam sgyu ma lta bu) By doing so, afflictive emotions are counteracted (gnyen par 'gro ba) The meditation practice (nyams Zen, *udvahana) should be cultivated (bsgom pa, *bhiivayati) in this way Segment DK.A.Ja.19: The segment begins (DK.A.Ja 6a4) : /Imam pa kun la chos cig snyan du gsol ba 'i dbang du bgyis na/ da lta 'i dus su tshe la skad cig yud rtsam las mi gda ' bas/ It ends (DK.A.Ja l 7a3 ) : nyamsu Zen pa hub med du chos sku 'i rang bzhin du khyer/ chos de las ma mchis/ 697 To utilize the human lifespan fully, one must practice the Dharma and to so one must avoid pursuing the spiritual careers of non-Buddhists (mu stegs, *tfrthika), friivakas (nyan thos), and pratyekabuddhas (rang sangs rgyas), because it is said that those approaches not lead to complete buddhahood (sangs rgyas) and therefore not bring about benefit for many sentient beings The right path is characterized by six aspects : not holding grudges (mi phod pa la thog brdzis bya ba) , avoiding all attachment ( 'khri ba bead pa) , reversing all cravings (zhen pa bzlog pa) , identifying one's faults (skyon ngos bzung ba) , uprooting the source of all faults (mtshang yul nas 'don pa), and bringing all joys and sufferings onto the path (bde sdug thams cad chos nyid du khyer) These six points are briefly explained The essential point i s stated t o be t o engender a good bodhicitta (sems bskyed bzang po) Segment DK.A.Ja.20: The segment begins (DK.A.Ja.20 7a3 ) : Imam pa kun la chos cig snyan du gsol ba 'i dbang du bgyis na/ 'o skol da lta 'i skabsu tshe 'di la blo log par byas la/ It ends (DK.A.Ja.20 a1) : nyan pas kyang de ltar shes dgos pa yin/ chos de las ma mchis sol/ //bla ma rin po che lha rjes gsungs pa la/ bla ma bsgom tshul gyis yang yang nan tan byas nas/ mam thar gzhan dang ma 'dres par bla mas gsungs pa las ma chad ma lhag par/ gsung sgros gru bzhi lam me yi ge bris/ bla ma 'i bka ' srol mi cig pa dang/ mos pa med pa dang/ nyams su mi Zen pa la mi spel 'tshal/ /'di 'i rgyud pa la gnyis tel sngags dang bka ' gdams gnyis la nil sngags kyi rgyud pa nil rdo rje 'chang dang ye shes kyis mkha ' 'gro ma gnyis kyis tai lo pa dang bram ze chen po la/ des n 'a ro mai tri/ des mar pa la/ des mi la ras 97 Correlated p assages : DK B Ja 6�- a3, DK.D.Ja 8a l 9a3, DK.P.Ja a6- 84a , 46 DK.Q.Ja 60b - l l a6, DK.R.Ja 24b1 -25bs, DK S Ja b2- 3 a5 , DK.T.Ja pp 4rn A fac simile copy of DK.D.Ja is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 343 345 The text is not found in ms DK.a ... *mantrayoga) , the yoga of substances (rdzas kyi rnal 'byor, *dravyayoga), and the yoga of phenomena (chos kyi rnal 'byor, *dharmayoga) A quotation from an unspecified text from the Hevajra Tantra corpus... Generation and Completion stages The yoga of substances ( *dravya , rdzas) pertains to seeing all things, including wealth and belongings , as being hallucinatory and dream-like The yoga of phenomena... means to realize the nature of all phenomena to be like the center of the pure sky and to realize the equality of oneself and others as well as of all labels such as 'being' and 'non-being' The