512 Chapter : The Dags po 'i bka ' 'bum Segment DK.A.A : The segment begins (DK.A.A 1 2b ) : llrtogs ldan rin po che la 'dud/ tshe 'di spangs nas sgrub pa nyams su !en pa cig la! It ends (DK.A A I O l a5 ) : mtha ' thams cad dang bra! ba 'i dbu ma 'o/ Igo! sa gcod pa i,thi/ 1 The maj ority of the tenth segment has an identical parallel in segment DK A Khi and partial parallel in segment DK.A Ki The segment starts by presenting what is to be abandoned (spang bya, *varjayitavya) on the path and what is to be cultivated (blang bya, *grhftavya) This explanation is given in a rather technical manner by laying it out through the Abhidharmic framework of the four conditions known as the c ausal condition (rgyu rkyen, *hetupra tyaya) , the governing condition (bdag po 'i rkyen, *adh ipatipratyaya), the focal condition (dmigs pa 'i rkyen, *alambanapratyaya), and the immediately preceding condition (de ma thag pa 'i rkyen, *samananta rapratyaya) The governing condition involves relying o n a spiritual teacher (dge ba 'i bshes gnyen, *kalya!Jwnitra) and the segment explains that the teacher may either be a person (gang zag), a teaching (bka } , a perception (snang ba), or knowledge (rig pa) The qualifications of the teacher as a person are briefly explained The focal condition is non-delusion and the segment presents its features as insight within the sub-topics of the four buddha -bodies (sku, *kaya) It i s also explained how the practitioner should develop insight by practicing meditation A short explanation of the correct sitting position for meditation is given, along with a short outline of how to foster the insights of listening, understanding, and cultivation during the meditation session The immediately preceding condition here refers to the state of buddhahood that is achieved through insight The notion of B uddha i s then taught in the context of seeking refuge (skyabs su 'gro ba, *fara�iagamana) in the three j ewels and the six perfections (pha rol tu phyin pa, *piiramita) Having listed the causes and results of the path, the segment teaches its stages in the form of the five paths (lam Inga , *pancamarga), detailing the steps of realization It also presents the path via the thirty-seven factors of Awakening (byang chub kyi phyogs kyi chos sum cu rtsa bdun, *sapta tri1?1fad bodh ipak0ya dharma�1), which are listed with brief definitions The segment ends with a discussion of insight and the role played by thoughts (rnam rtog, *vika lpa) on the p ath and how to treat them The segment has no colophon Segment DK.A.A 1 : The segment begins (DK.A.A l a6 ) : /bla ma dam pa rnams la phyag 'tshal lo! !sems tsam pa rang rig don dam du 'dad de/ It ends (DK.A.A l 6b ) : Ide las gzugs sku 'byung ba n i thob pa med pa 'i 'bras b u 'o// 152 The eleventh segment contains a doxography of Indian Mahayana B uddhist philosophical traditions It attributes the claim to the Cittamatra school (sems tsam pa) that non-conceptual self-awareness (rang rig, 15 Correlated p assages : DK.a.Kha a3-97b4, DK.B.A 1 2br l 5as , DK.D.A 1 3�- 5b6, DK.Q.A 0.427a3 -429b2, DK.R.A b -26a5 , DK S A 0.22ar26b4, DK.T.A 3n- 5b, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 4404-4483 15 Correlated passages : DK.a.Kha.97b4-99a , DK.B A l 5a - 6b , DK.D.A l l l 5b - l 7b2, DK.Q.A l l 429br43 l a2 , DK.R.A l l 26as-29�, DK S A l l 26b4-29b2, DK.T.A l l 5b- l 7b, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 4483-453 Chapter : The Dags po 'i bka ' 'bum 513 *svasm?ivitti or *svasa171vedanii) has ultimate existence T o this , the Miidhyam ikas reply" "Your ultimate (don dam, *paramiirtha) is our relative (kun rdzob, *sm?ivrti), " meaning that the Miidhyamikas (here following the view of S antarak�ita's Madhyamakiilm71kiira, the most popular Madhyamaka treatise in Tibet at the time) assert all phenomena to be mind only on the relative level The Miidhyamikas add the satirical comparison that this means that "your mother (a ma) is our wife (chung ma) " For the Miidhyamika s , the ultimate i s without any claim involving the four extremes of existence, non-existence, both, or neither A reply to this position is then put forth by the followers of the Piiramitii tradition (pha rol tu phyin pa) , presenting a consequential counterargument ( thal 'gyur, >rprasmiga) The Piiramitii adherents argue against the Miidhyamikas that it would not be tenable to make any doxographic al claim even on the relative level, such as that of the Cittamiitra view Instead, the Piiram ita followers state that the present moment of consciousness (shes pa skad cig ma 'di) is entirely without defining characteristics (mtshan nyid med pa) and the proper philosophical position is one of complete non-observation (mi dmigs pa, *anupalabdhi) A t this point, the followers o f Secret Mantra (gsang sngags p a , *guhyamantrika) j oin the debate and argue that their positions agrees with and yet surpasses each of the preceding traditions, i e , the Cittamiitra, Madhyamaka , and Paramita It is shortly explained how this may be the case For example, regarding the Cittamiitra view, the Secret Mantra followers also asserts that the wisdom of self-awareness is beyond conceptuality and that it is present in the mind of the B uddha, but he further asserts - unlike the Cittamiitra that such self - awareness does not have ultimate existence and is unborn Moreover, the Secret Mantra system exceeds the Madhyamaka based on the farmer's significance given to meditative experiences (nyams myong, *an ubhiiva) and it exceeds the Piiramitii tenets in terms of the special Tantric approach of ascertaining the nature of the mind on the basis of meditative expenence A particular feature of the Secret Mantra system is its possession of special methods (thabs, *upiiya), namely the yoga of Inner Heat (gtum mo, *cii!1tfali) Moreover, it is characterized by insight (shes rab, *prajiiii) , referring to knowledge without birth (skye ba med pa 'i rig pa), a path without ceasing ( 'gag pa med pa 'i lam), insight without abiding (gnas pa med pa 'i shes rab), and a result without attainment (thob pa med pa 'i 'bras bu) The successful practice of Inner Heat gives rise to good qualities in the form of the five signs (rtags lnga) and the eight benefits (phan yon b rgyad) The segment here lists the five signs as : ( ) smoke-like (du ba lta bu), (2) mirage-like (smig rgyu lta bu), (3) fire-fly-like (srin bu me khyer lta bu), (4) candle-flame-like (mar me lta bu), and cloudless-sky-like (sprin med pa 'i nam mkha ' lta bu) It lists the eight benefits as: ( ) the ability of the body to hold together by means of the earth element (sa yis lus zungs thub), (2) the ability to lubricate by means of the water element (chu yis snum) , ( ) the arising of heat by means of the fire element (me yis drod skye) , (4) [bodily] lightness and movement by means of the air element (rlung gis yang zhing g.yo ) , (5) having not sensation of existence by means of the space element (nam mkhas yod par mi tshor) , (6) [to gain] luster and clarity by means 514 Chapter : The Dags po 'i bka ' 'bum of the moon (zla bas mdangs gsal) , (7) to become invisible to others by means of the sun (nyi mas gzhan gyis mi mthong), and (8) to become unimpeded by anything by means of the combination of all the above benefits (thams cad kun sun po 'i phan yon ci la yang thogs rdugs med pa) Finally, the segment teaches how afflictive emotions (nyon mongs pa, klefa) exist in the form of wind and that such afflictions cease when the winds are made to enter into the central channel At that point, the practitioner can no longer by harmed by ghosts (yi dwags, *preta) or by diseases caused by the four elements ( 'byung bzh i 'i nad) The segment presents the above-mentioned four special features of insight in some detail There is no colophon Segment DK.A.A : The segment begins (DK.A.A 6b ) : /bla ma dam pa rnams la phyag 'tsha l lo/ /sgrib pa ni gsum stel It ends (DK.A.A l l a3 ) : /dge ba bcu dang du !en pa de yin no// 1 53 The segment first teaches the three hindrances (sgrib pa, *avara!w) for Awakening, namely the cognitive hindrance (shes bya 'i sgrib pa, *'jneyavarm:ia), the afflictive hindrance (nyon mongs pa 'i sgrib pa, *klesavarm:za) , and the hindrance of actions (las kyi sgrib pa, *karmavarm:za) The different manners in which these hindrances are suc cessively to be purified are presented according to the Bka ' gdams pa tradition and accord ing to the approach of Bia ma Mi la Followers of the Bka ' gdams pa undertake their purification in the order in which the hindrances are listed above, whereas Mi la ras pa taught that the cognitive hindrance is to be purified first The segment agrees with both of these positions as valid alternatives A scriptural quotation is then given from the Sm7idhinirmocanasutra, describing how the appropriating consciousnes s (Zen pa 'i rnam par shes pa, *adanavijnana) is profound and subtle, and accumulates all seeds (sa bon, *blja ) The textual passage is commented upon in some detail Having explained the functioning of consciousness in accordance with the Yogacara view, the segment goes on to present the path of Awakening and the removal of the hindrances according to this view The segment ends with a short explanation of the purification of the hindrances according to the Secret Mantra tradition, where reference is made to the notions of radiance ( 'od gsal, *prabhasvara), the interim (bar do, *an tara bhava), as well as to the four powers of purification (stabs bzhi) The segment has no colophon Segment DK.A.A : The segment begins (DK.A.A l a4 ) : /bla ma rin po che 'i zhal nas/ tshe 'di blos btang nas chos bsha ' mar byed pa la/ It ends (DK.A.A 9a5 ) : /lo zla 'ga ' na don kun thams cad 'grub/ ces gsung ngo// 154 The segment contains a saying attributed to the precious bla ma (bla ma rin po che) First, it is exhorted that the practi1 53 Correl ated passages : DK.a.Kha 99'16- 00b2, DK.B A 6br l a3, DK.D.A 7br l 8bs, DK.Q.A 43 l a3-432 a5 , DK.R.A 29�-3 l b i , DK S A 2.29br3 l bs, DK.T.A l 7b- 8b, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 45 34-457 154 Correlated passages : DK.a.Kha l OObr l O l bz, DK.B A 8a4- l 9a , DK.D.A 8bs- 9b6, DK.Q.A 432a6-43 as , DK.R.A l b -33