Chapter : The Dags po 'i bka ' 'bum 477 bstun par bya 'o/l 10 The segment's title heading says (cited in Tibetan above) : "Here is the Quintessential Meaning (snying po 'i don) in Five Points , a S aying by the Dharma Master, the Doctor from Dags po " The segment commences by stating that " the instruction on the quintessential meaning" (snying po don gyi gdam ngag) consists of five points (rnam pa Inga) The segment first lists and then briefly explains these points The first point is "the realization involving the view " (rtogs pa lta ba dang ldan pa) , which includes the realization that Buddhahood and a sentient being belong to the same continuum (rgyud gcig), as well as the realization that manifest phenomena (snang ba, *avabhasa) and the perceiving mind (sems, *sems) are not separate (tha mi dad pa, *avyatireka ) The second point is "the meditation involving meditative experience" (sgom pa nyams myong dang ldan pa) Meditation (sgom pa, *bhiivanii) is here characterized as being unbiased (phyogs su ma lhung pa) , free of identifying features (ngos bzung dang bral ba), and inexpressible (brjod du med pa, *nirabhiliipya) The meditative experience thereof (nyams myong, *anubhiiva) is the merging of the meditative and the post-meditative states , an achievement which manifests outwardly i n completely giving u p the eight worldly concerns ( 'jig rten chos brgyad, *a�,tau lokadharmii!i) The third point is " the conduct involving equalizing taste" (spyod pa ro snyoms dang ldan pa) It is here explained that " equalizing taste" (ro snyoms, *samarasa) may refer to equalizing the taste of realization (rtogs pa 'i ro snyoms) , where there remains no difference between perception (snang ba) and radiance ( 'od gsal) It may also denote equalizing the taste of equanimity (mnyam pa nyid kyi ro snyoms), where there remains no difference between meditation (mnyam bzhag, *samiihita) and post-meditative attainment (rjes thob, *anupriipta) Moreover, it may be equalizing the taste of meditative experience (nyams su myong ba 'i ro snyoms) , where there remains no difference between the afflictive emotions (nyon mongs pa, *kle§a) and knowledge (ye shes, *jfiiina) The fourth point is " the certainty involving the removal of errors " (nges shes skyon bsal ba dang ldan pa), which refers to gaining the certainty that buddhahood i s found within oneself, that all phenomena are subsumed within the mind, that SaJJisiira is without beginning and end, that the result of the path will emerge in oneself, and that SaJJisiira will Correlated passage s : DK.a.Kha l 2b - a6, DK a.Nga l 03b2- 04a3, DK B Sha.2 4a3-4b3, DK Q Sha l ar39 l b1, DK S Sha.2.5b4-6b , DK.R.Sha.2.6az-7a3, DK.T Sha 2.4n-4b , Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 3 43 -3362 The segment is DK.D Sha.2.4a1 -4b , found twice i n manuscript DK.a In the first occurrence in DK.a.Kha, there is a short piece from the middle of the segment (corresponding to DK.A.Sha.2.4a1-4b ), which in DK.a is placed at the end of the segment (DK.a.Kha a5 _6 starting with the words nges shes skyon gsal ba ni) According to the Yogiiciirabhiimi (BHATTACHARYA, 95 : 454_ ; D403 22a ) , the eight worldly concerns include : ( -2) profit and non-profit (labho 'labha�, myed pa dang ma myed pa) , (3-4) renown and defamation (ya.SO 'y aia?i, snyan pa dang mi snyan pa), (5-6) pleasure and pain (sukhm.n du?ikham, bde ba dang sdug bsngal) , and (7-8) criticism and praise (nindii pra§arri sii, smad pa dang bstod pa) 47 Chapter : The Dags po 'i bka ' 'bum only bring suffering unless one realizes the importance of living without any store of provisions (bza ' gtad med pa 'i don) The fifth and final point is "to hold the instructions o f the transmission lineage" (brgyud pa 'i gdam ngag dang ldan pa) Here the segment enj oins the practitioner to keep up certain essential principles It is said that although the meditator realizes his own mind to be buddha, he should nonetheless never abandon his vajra master (rdo rje slob dpon) Although he entertains no hope for the result of the p ath, he should nonetheless never stop his Dharma practice Although he sees that all phenomena are subsumed within the mind, he should nonetheless never denigrate phenomena or the teachings (chos, *dharma) Although he has understood the meaning of equanimity, he should nonetheless always remain in solitude (dgon pa brten) and continue to practice diligently (goms par bya) Although h e n o longer is concerned with sa1J1siira, h e should nonetheless shun engaging in even the slightest blameworthy action Although he has realized the equality of self and other, he should nonetheless maintain great compassion for sentient beings Although the spiritual result emerges within himself, he should always keep acting in a manner befitting other [aspects] of the view and conduct (lta spyod gzhan dang bstun par bya 'o) The segment has no colophon S egment DK.A.Sha.3 : The segment begins (DK.A.Sha.3 4b ) : lbla ma rje btsun dam pa rnams la phyag 'tshal lo/ /chos rje dags po lha rje 'i gsung/ than skyes chos sku 'i nyams Zen bzhugs s 'ho// /lrdo rje mkha ' 'gro ma rnams la phyag 'tshal lo/ lbla ma rje btsun mchog dang byin brlabs 'byung ba 'i gnas/ It ends (DK A Sha 0a ) : lthams [cad] bde ba che thob shag// /lbkra shis bde legs phun sum tshogs par shog/! 1086 The title heading of the segment (cited in Tibetan above) say s : " Here is the Practice of the Co-emergent, Dharma kiiya, a S aying by the Dharma Master, the Doctor from D ags po " The segment contains a larger and freer prose commentary on the same key points of the verse root text cited in segment DK.A Sha The present commentary does not cite the root text systematically but refers to many of its phrases It thus covers l argely the same points as segment DK.A Sha I , but it gives much more extensive explanations Following a verse of homage to the bla mas, yoginfs , and tjiikinfs, the segment com mences by stating that the co-emergent (lhan cig skyes pa, *sahaja) is dharmakiiya (chos kyi sku) More specifically, the co-emergent mind as such (sems nyid lhan cig skyes pa, *sahajacittatii) is dha rmakiiya, whereas the co-emergent perceptions (snang ba lhan cig skyes pa, *sahajiivabhiisa) are the light of dharmakiiya Thereupon, the segment explains how the practitioner should abide (gnas, *sth iti) in the co-emergent, namely by resting in the inborn (gnyug ma, *nija) without considering the mind as such and perceptions as being different or separate The segment elaborates on this point, explaining in more detail how the meditator experiences the inseparability of the nature of the mind and sensory percep1 08 Correl ated passage s : DK.a.Ga 30a - 35b4, DK.a.Nga 04a3- 09b i , DK.B Sha.3 4b4- l Oai , DK.D Sha.3 4b -9bs, DK Q.Sha br397b1, DK.R Sha 7a3- l 7bs, DK S Sha 6bs- 6b3, DK.T.Sha 4b-9b, Phyag chen mdzad vol Ka (TBRC W23447- 94) pp 36r3 34 The segment i s found i n twice i n manuscript DK.a Chapter : The Dags po 'i bka ' 'bum 479 tions Relying on the instructions of the bla ma , the practitioner comes to experience this nature as clearly as seeing a medicinal amla fruit (skyu ru ra, *amalaka, emblic myrobalan) held in one's own hand The text then states that the inborn nature (gnyug ma 'i don) involves a realization of selflessness (bdag med pa, *nairatmya) and that all phenomena are just mind (sems nyid, *cittam eva) Yet, this is not something that has been realized by the Madhyamika s and others (dbu ma pa la sags pa gzhan gyis) In fact, it is accomplished without relying on meditation It is an inborn nature that is found within all sentient beings This nature called "the quintessential meaning" (snying po 'i don, *sarartha) is the natural mind (tha mal gyi shes pa, *prakrtajiiana) It is an inner knowledge that cannot be obtained from others or from elsewhere, the realization of which is buddhahood Ultimately, no form of meditation can perceive this nature, because it is not something to be cultivated Yet, the nature can be indirectly approached through meditative methods Deluded meditative practices (rmongs pa 'i bsam gtan, *sa1Junohadhyana) and the Tantric methods of visualizing channels, winds, drops , bodies , and mudras merely give rise to various states of tranquility meditation (zhi gnas, *§amatha), which never yield any real result These are all paths of yogas involving conceptual entanglements (rnal 'byor spros pa 'i lam) The inborn nature, on the other hand, is fundamentally inexpressible, an unfabricated aspect of the mind (sems ma bcos pa) Aside from this mind, there is neither smJisara and nirvaria In this sense, there is no difference between all phenomena and dhannakaya, the nature of the mind The segment uses the analogy of sunrays and the sun to illustrate this indivisible relationship As long as the mind is bound, it remains sa1Jisaric, whereas when it comes to rest in itself fully relaxing all its self-created attachments , it becomes liberated These points are further elaborated in the segment In an interlinear note (DK.A Sha 8a2 ) , the meditative practice of letting the awareness rest in itself (shes pa rang gar bzhag pa) is referred to as *Samantabhadra (kun tu bzang po), a reference that might betray a subtle Rnying ma influence on the teaching from the tradition of the old Tantras (rnying ma 'i rgyud) , given the special position held by the bodhisattva or adibuddha Samantabhadra in those texts and transmissions The segment then speaks of the meditative experiences of bliss, presence, and non thought, here relating the meditative practice to the stages of Tantric empowerment The vase empowerment (bum dbang, *kalasabhi�eka) denotes that ignorance and the afflictive emotions are turned into the five buddha wisdoms The insight-knowledge empowerment (shes rab ye shes kyi dbang, *prajiiajnanabhi�eka) expresses how co-emergent knowledge (than cig skyes pa 'i ye shes, *sahajajiiana) becomes a meditative experience (nyams su myong ba, *anubhtiva) by relying on sexual practices with an action seal (las kyi phyag rgya, *karmamudra) Yet, the inborn nature (gnyug ma 'i de kho na nyid, *nijata ttva) signifies insight-emptiness (shes rah stong pa) , the single nature of all meditative experi ences of bliss, presence, and non-thought 480 Chapter 5: The Dags po 'i bka ' 'bum At this point, the segment relates the presented understanding to the doctrines of various B uddhist tenet systems It is said that the Vaibhasikas (nyan thos bye brag pa) and the Sautrantikas (mdo sde pa) of the Hinayana share the view that comprehends the essence lessness of perceived obj ects (gzung ba rang bzhin med pa), due to which they realize the selflessness of the individual In the end, there is, however, no need to adopt the medita tions that have been taught by non-Buddhist ascetics (mu stegs kyi brtul zhugs, *tfrthika tapasvin), by Hinayana practitioners, by proponents of Cognition- [ Only] view (rnam par rig pa, *vijiiapti[vada]) , or by the Madhyamikas (dbu ma pa) Rather, with this unexcelled quintessential meaning (snying po 'i don mchog tu gyur pa 'di) in hand, the practitioner sees directly that there is no buddhahood to be attained outside This is not simply the experi ence of the channels , winds , and drops, but it is the actual original knowledge (dang po shes pa, *adijiiana) that involves neither effort nor accomplishment It is the union of com passion and emptines s Emptiness without compassion or compassion without emptiness should equally be understood as being the work of Mara The segment ends with thirteen verse lines that briefly sum up the view, the meditation, and the conduct It also gives a dedication of the beneficence (bsod nams, *pu!iya) for the sake of the happiness of all Segment DK.A.Sha.4: The segment begins (DK.A Sha.4 l 0a ) : //phyag rgya chen po mtshan nyid bzhi ldan bzhugs s 'ho// //snying po don gyi gdam ngag lnga las/ It ends (DK.A Sha.4 0a5 ) : dngos su rang gis rtogs pa 'o// /lzhes p a 'di nil rje nyid kyi dbon p o spyan snga chos ky i rje/ bsod nams limn grub zla 'ad rgyal mtshan dpa l bzang pas/I ri b o shantir bka ' brgyud ky i bstan p a spel ba 'i slad du par du bgyis sol/ llyi ge shes rab kun dga 'i sor mo rtse la skyong// 087 The text's final segment bears the title : " Here is the Mahamudra with Four Characteristic s " The very brief segment states that there are four defining features or characteristics (mtshan nyid, *lak�a!1a or *nimitta) of Mahamudra to be discerned among the five instructions on the Quintessential Meaning (snying po don gyi gdam ngag lnga) The first is that Mahamudra pervades everything (thams cad khyab pa, *sarvavyapya) The second i s that it is formless (gzugs can ma yin pa, *ariipa), yet has the appearance of knowledge (ye shes kyi ngo bo, *jiianariipa) The third is that it is present at all times (dus thams cad pa, *sarvakalika) The fourth is that it neither comes nor goes ( 'gro 'ong med pa) When the realization of this arises in the practitioner, sa111sara is no longer thought of as something to be given up or removed, since it is not considered an adverse condition Nirva!ia is not seen as peace Consequently, Mahamudra involves no use of remedies and entails no hope or fear for any result or outcome Aside from this, there is no buddhahood To focus one's mind on this is to live without any care for storing provisions (bza ' gtad med pa) Its realization i s induced by a bla ma belonging to the transmission lineage, but it is nonetheless a direct realization that occurs purely from within oneself 08 Correlated passage s : DK a.Nga I 09b , DK B S ha.4 l 0a1-4, DK.D Sha.4.9bs- 0a2, DK Q Sha.4 a1.3, DK.R.Sha.4 l 7b6- l a6, DK S Sha.4 6b3- l 7a2, DK.T.Sha.4 9b- l On, Phyag chen mdzad vol Ka (TBRC W23447- l 894) pp 3s-3543 Chapter : The Dags po 'i bka ' 'bum 48 The segment ends with the brief printer's colophon from the production of the 520 xylograph and a scribal colophon stating : "The letters were carefully written by Shes rah kun dga's fingertips " The scribal colophon indicates that it was a scribe named S hes rah kun dga' who produced the handwritten paper template ( Vorlage) for the carving of the wooden printing blocks ... is said that the Vaibhasikas (nyan thos bye brag pa) and the Sautrantikas (mdo sde pa) of the Hinayana share the view that comprehends the essence lessness of perceived obj ects (gzung ba rang... nature as clearly as seeing a medicinal amla fruit (skyu ru ra, *amalaka, emblic myrobalan) held in one's own hand The text then states that the inborn nature (gnyug ma 'i don) involves a realization... phenomena and dhannakaya, the nature of the mind The segment uses the analogy of sunrays and the sun to illustrate this indivisible relationship As long as the mind is bound, it remains sa1Jisaric,