Chapter : The Dags po 'i bka ' 'bum 297 achievement (zhal mthong) in mantric deity-practice Through a number of quotations from unspecified sources, its realization is praised as the highest and most direct form of practice Segment DK.A.Nya : The segment begins (DK.A.Nya 4ai) : //rje btsun rin p o che 'i zhal nas/ phyag rgya chen po rtogs pa 'i rnal 'byor pa nil It ends (DK.A.Nya l 4b ) : rtogs ldan gyi rnal 'byor pal don de lta b u cig dang ldan p a dgos pa yin pas/ de !tar dgongs 'tshal gsung//.7 28 The thirteenth segment first teaches how the yogf who has realized Maluimudrii should uphold a view (lta ba, *dr�ti) that is free from two expectations ( 'dod pa, *mata) On the one hand, the view should be free from j oy when his philosophical position (grub mtha ', *siddhiinta) agrees with that of others as well as free from fear when it does not On the other hand, his view should be without expectations (snyam pa) about which results will be achieved from the practice Thereupon, it is explained how his meditation (sgom pa, *bhavanii) ought not to be strictly divided into three phases (go rim, *anukrama) consisting of a preparatory phase (sbyor ba, *prayoga), an actual meditation session (dngos gzhi, *maula), and a post meditative phase (rjes, *pr�_tha ) Instead, he should strive to rest in a stream of meditation employing the river-flow yoga (chu bo rgyun gyi rna l 'byor, *anusrotayoga) H i s conduct (spyod p a , *carya) ought n o t i n any way t o be segregated into phases of before and after (snga phyi, *pfirvapara) and he should neither strive to abandon nor to cultivate anything Finally, the result ( 'bras bu, *phala) he achieves should be completely free of hope (re ba, *iisii) for buddhahood and fear (dogs pa, *smikii) of sm!isiira The segment ends by stating that realized yo g is (rtogs ldan gyi rnal 'byor pa) must be like that and admonishes the listener to strive to the same (de !tar dgongs 'tshal) Segment DK.A.Nya 14: The segment begins (DK.A.Nya 4b ) : /lrje btsun rin po che 'i zhal nas/ spyir chos nyan pa la/ It ends (DK.A.Nya 5a ) : Zar chos nyan pa la bsam pa rnam par dag pa de gal che gsung// Segment fourteen gives a short instruction on how the practitioner ought to receive teachings (chos nyan pa, *dharmm!l srnoti or *dharmafrava?w) First, a number of right and wrong motivations (bsam pa, *asaya) fo r listening to Dha rma discourses are presented, whereafter it i s explained what a bodhisattva practitioner must (sbyor ba, *prayoga) in terms of his or her attitude before (sbyor ba, *prayoga) , during (dngos gzhi, *maula), and after (rjes, *pr�fha) listening to a Dharma teaching Correlated passage s : DK a.Ka.44b 1-45a1 , DK.B Nya 4ai- 4b , DK.D.Nya a1 - 5b , DK.P.Nya l 99br200b i , DK.Q.Nya l l 74bs- l 75ai, DK.R.Nya l 24a6-25 a5 , DK S Nya 25a326a2, DK.T.Nya pp 1 14.2 A facsimile copy of DK.D.Nya is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 377 -378 Correlated passage s : DK.a.Ka.45a1 -45b i , DK.B Nya 4b 4- a3 , DK.D.Nya 5br l 6a2, D K.P.Nya 4.200b -20 l , DK.Q.Nya l ai- l 75b4, DK.R.Nya l 4.25a5 -26a3 , DK.S Nya 26az27a , DK.T.Nya pp b- 21 A facsimile copy of DK.D.Nya is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 37 8z-3792 Chapter 5: The Dags po 'i bka ' 'bum 298 Segment DK.A.Nya : The segment begins (DK.A.Nya 5a4 ) : rje btsun rin p o che 'i zhal nas/ gol sa thams cad kyi che ba gang 'jig rten 'di 'i mngon zhen yin/ It ends (DK.A.Nya 6a1) : Zar de ltar ma song ba gal che gsung// 30 This segment deals with three pitfalls (gol sa, *utpatha or *unmiirga) of meditative experience (nyams myong, *anuhluita) and four misunderstandings (shor sa) of the view of emptiness (lta slw r sa bzhi) There are three basic meditative experiences, viz bliss (bde ba, *sukha), presence (gsal ba, *vyakti or *vispa.Jfa), and non-thought (mi rtog pa, *nirvikalpa) If the meditator becomes attached to any of these meditative experiences and considers them special , he risks being reborn respectively in the desire realm ( 'dod khams, *kiimadhiitu), the material realm (gzugs khams, *rupadhiitu), or the immaterial realm (gzugs med khams, *iirilpya dhiitu) and subsequently remains bound in sw71siira These are the three pitfalls of meditative experience Moreover, the practitioner may also misunderstand (shor ba) the view of emptiness For one, he may think that there are no karmic consequences, since everything is empty and liberated from the beginning, and that it therefore makes no sense to engage in positive behavior This is to misunderstand emptiness as the nature of phenomena (stong pa nyid shes hya 'i gshis la shor ba) Further, the meditator may neglect applying remedies against the afflictive emotions (nyon mongs, *kle§a) , since he thinks they are anyway empty of an independent nature Such behavior, however, will fail to eliminate the afflictive emotions and that would be to misunderstand emptiness as a remedy (stong pa nyid gnyen par shor ba) Another error i s first to engage in some virtuous activity while thinking of this as real and only subsequently to apply the notion of emptiness in a retrospective manner This is to misunderstand emptiness as a means of enhancing activities (stong pa nyid rgyas 'debs su shor ba) Finally, some not realize that the cause, path, and result have one and the same nature, but instead think that by having meditated on emptiness during the path, they will achieve the result of buddhahood This, however, is to misunderstand emptiness as the path (stong pa nyid lam du shor ha) The segment presents each of these problems in some detail and admonishes the practitioner to avoid them Segment DK.A.Nya : The segment begins (DK.A.Nya l l 6a1) : //rje btsun rin p o che 'i zhal nas/ Zar theg pa chen po 'i lugs kyis! It ends (DK.A.Nya l 6b1) : gnyis s u med pa 'i sems kyi ngo ho sems nyid kyis chos 'phrul du shes par bya gsung/ The sixteenth segment begins by discussing the importance of having a pure motivation (bsam pa rnam par dag pa, *asayaviiuddhi) It lays out three ways of formulating the bodhicitta motiva7 ° Correl ated passage s : DK.a.Ka 45b -46b4, DK.B Nya a3- J 6a1, DK.D Nya 6ar l 7as, DK.P.Nya 20 l a1-202a6, DK.Q.Nya l 75b4- 76b6, DK.R.Nya 26a3-28as, DK S Nya 27ai 29a3 , DK.T.Nya pp 2r l A facsimile copy of DK.D Nya is found in Phyag chen mdzod vol Kha (TBRC W23 447- 895) pp 379r3 Correlated passages : DK.a.Ka.46b 4-47�, DK B Nya 6ar 6b , DK.D.Nya l 7a5 - l 7bs, DK.P.Nya 6.202%-202h DK.Q.Nya I 76br 77a6 , DK.R.Nya 28a5 -29a4, DK S Nya 29ar 30a3, DK.T.Nya pp 6-2 A facsimile copy of DK.D Nya is found in Phyag chen mdzad vol Kha (TBRC W23447- 895) pp l s- 82s Chapter : The Dags po 'i bka ' 'bum 299 tion, namely in an expanded (rgyas pa, *vistara), medium ( 'bring, *madhya) , or condensed form (bsdus pa, *sm11k�ipta) At the end of the practice, it is als o important to dedicate (bsngo ba, *pari!1iimanii) the accumulated beneficence (dge ba 'i rtsa ba, *kusalam ula) of the practice for the benefit of all sentient beings and this point is briefly clarified Segment DK.A.Nya.17: The segment begins (DK.A Nya l l 6b ) : /rje btsun rin po che 'i zhal nas/ khyed 'dir tshogs pa 'i bsgom chen pa rnams sgrub pa rnal mar byed na/ It ends (DK.A.Nya 8a ) : nus pas gnod pa phra mo sel nus pa cig dgos gsung/ 32 The seventeenth segment begins by addressing the assembly with the words, "You great meditators gathered here" (khyed 'dir ts hogs pa 'i bsgom chen pa rnams) , thereby illustrating how the text envisages the supposed audience of a tshogs chos text, i e , a " teaching to the g athering " Thereafter follows a motivational speech o n how a meditator hermit (ri p a , *iira!Jyaka or *vanaviisin) ought to live He must accept the bare necessities when it comes to food and clothes, and he must stay in the mountain wilderness (ri khrod, >rpa rvatakandara or *ara!Jya or *vana) The best meditator hermits stay like snow-lions in the snowy regions (seng ge bzhin du gangs la song) , the middling ones live like Bengal tigers in the forest (rgya stag bzhin du nags la song), while lesser ones stay like vultures in the rocks (bya rgod bzhin du brag la song) Such meditators must, however, avoid hanging around towns like cemetery foxes (dur khrod kyi wa mo !tar grong du gzhol bar ma byed) The segment continues in similar vein with addressing many other practical concerns, e.g., how the meditor should relate to followers, donors, and students, and which motiva tional contemplations (sgom pa, *bhiivanii) he ought to practice The question is then raised why serious meditators at all need to stay in a wilderness retreat In response, the passage ends with a quotation from an unnamed Bka ' gdams pa master (bka ' gdams pa 'i zhal nas) on the significance of entering a wilderness retreat (ri khrod 'grim pa) The segment is identical with segment DK.A.Ta with only minor reading variants Segment DK.A.Nya : The segment begins (DK.A.Nya l l a ) : bde b a r gshegs pa rin po che 'i zhal nas!I //ri khrod brten pa la chos bzhi yin gsung/ It ends (DK.A.Nya l l 8b ) : mdor na las dang mtha ' ma log par re mdzad par zhu gsung/ 33 The penultimate segment concerns the importance for someone living in retreat in the mountain wilderness (ri khrod bsten pa) of achieving certitude (gdeng thob pa) in the instructions (gdam ngag, *avavada), in the abilities of the practice (nus pa, *samartha) , in meditative experience (nyams myong, *anubhuta), and in the view (lta ba, *dr�.ti) To this end, it is Correlated passage s : DK a.Ka.4 '4-48a+, D K B Nya l 6br l a , DK.D Nya 7b - l 8b , DK.P.Nya l 202br204a , DK.Q.Nya 77ar 8a6, DK.R.Nya l 29ad l a , DK.S Nya 30a332a , DK.T.Nya pp 3w l 14 A facsimile copy of DK.D.Nya is found in Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 2s-3845 3 Correlated passage s : DK.a.Ka.48