Chapter : The Dags po 'i bka ' 'bum 307 Some questions concern dreams related to the practice, while others are about the practice of Inner Heat (gtum mo) In a few passages, 'Tshur phu ba tries to clarify whether his experiences correspond to specific Buddhist terms, such as the notions of Radiance ( 'od gsal, *prabhiisvara) and dharmakiiya (chos sku) Many questions deal with the fluctuation of meditative experiences and how to deal with that issue Several of the answers given in response thereto speak about the positive or negative effects that the movement of the inner winds (rlung, *viiyu) has on the meditation experience In one such case, the teacher instructs the student in a concrete yoga exercise ( 'khruZ 'khor) in order to eliminate a negative development in the winds In one seance, the speaker describes how he felt like laughing uncontrollably in the middle of the night, causing others sleeping around him to wake up, while in another question he describes visions that arose in him of the hell-realms and the sufferings of the hungry ghosts In each case, B sod nams rin chen instructs his student how to turn these experiences into the meditative path Two questions address the issue of minor illnesses that appeared during the retreat, and B sod nams rin chen explains how to dissolve these obstacles The segment ends with the colophon quoted above Segment DK.A.Tha.2: The segment begins (DK.A.Tha 6b ) : /lbla ma dam pa mams la phyag 'tshaZ lo/ lbyin brlabs kyi rZan gyi dgon pa ru/ It ends (DK.A.Tha 0b3 ) : Ih de ba la gnas pa dang gswn yin gsung/ zhus Zan ifhi// 747 The segment's colophon only states that it is a zhus Zan text and thus provides no information about its speakers or the author who wrote it down The answer to the first question is introduced by the phrase " the master said" (rje btsun gyi zhaZ nas), but who the master is remains unspecified The segment begins with a short verse that in a sense reveals the character of a text of the zhus Zan genre The verse say s : " In the hermitage moistened by blessing, wind entered the locality of the true nature - the central channel - whereby I saw the meaning of the inseparability of non-thought, bliss , and presence I then inquired (zhus) with the bla ma master about my realization of its meaning Fearing that I might forget his answers to [my] questions (zhus !an) , I wrote them down in brief " 74 This prologue underlines the nature of the questions posed by the student, namely that the student inquires with the teacher as to his meditation experience during or after a retreat The student has then noted down the master's answers in order not to fo rget them It is generally the case that it is the compila tion of such questions and answers that makes up a text of the " Answers to Questions" genre (zhus Zan) 747 Correlated passage s : DK.a.Kha 28 a5 - 2bs, DK.B Tha.2 6b5- 0h DK.D.Tha a5 - l l b i , DK.P.Tha.2 220b -225 a i , DK.Q.Tha.2 93a4- l 7/8a1 (doubly p aginated folio), DK S Tha 2a31 9b 4, DK.T.Tha.2 pp 52 0-833 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 9241 062 and Phyag ch en mdzod vol Kha (TBRC W2344 7- 895) pp 1 64- 02 The text is not included in DK.R 748 DK.A.Tha 6b _ : !byin brlabs [can] gyi rlan gyi dgon pa ru/ !bdag nyid dbu ma 'i gnas su rlung tshud pas/ /mi rtog bde gsum dbyer med don mthong nas/ Ide yi don rtogs bla ma rje la zhus/ /zhus !an brjed 'jigs cung zad yi ger bris/ 308 Ch apter 5: The Dags po 'i bka ' 'bum The present segment contains 24 questions and is very different in its style from DK.A.Tha In this segment, the questions are clearly formulated as questions and they constitute a well-connected series The first question concerns a vision the speaker had The teacher answers that this was caused by the inner winds entering the central channel This leads to a series of questions concerning gtum mo practice and the manipulation of the winds The answers lead the interlocutor to begin a series of questions about the yogic practice of Transference ( 'pho ba, *sarrzkriinti) , i e , the yoga of ej ecting the consciousness out of the body into Awakening or into a pure land (dag pa 'i zhing khams), being a practice that is to be carried out at the time of death Having discussed the yogic approach of dying in this manner, the questions thereafter turn to address the issue of the interim (bar do, *antariibhava) between death and future rebirth The answers contain quite detailed explanations on the process of dying The latter set of questions and answers includes references to a number of teachers, including Rngog Jo sras pa, Naropa, Bla ma Ti phu pa, Bla ma A dul Vajra, as well as to the Abhidharmako§abhii�ya' s explanations on the antarii" bhava (bar do) 749 As mentioned above, the segment ends with the ultra-short colophon "Answers to Questions " (zhus Ian ifhi//) Segment DK.A.Tha.3 : The segment begins (DK.A.Tha 0b ) : bla ma dam pa rnams la phyag 'tsha l lo/ slo dpon rin po che la/ dang par chos ji ltar gnas pa dang/ It ends (DK.A.Tha 3b ) : da lta nyams su bab bka ' gdams pa la chos kyi bahs cig 'dug gsung ngo// 75 This segment is the first " autobiographical passage" that was discussed and translated above (pp ff ) The segment contains no colophon and its authorship is therefore unknown 75 It portrays B sod nams rin chen speaking about his own life 749 See fn ° Correl ated passages: DK.a.Kha 32b5 - 6b6, DK B Tha 0b4- 3b , DK.D.Tha l l b - 4b6, DK.P.Tha 225a2-228b , DK.Q.Tha 97/8a -20 l � (doubly paginated folio) , DK S Tha 9b426a2, DK.T.Tha pp 33- 1 26 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 063- 1 75 and Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 303- The text is not included in DK.R An additional p artially correlated p assage is found in DK a.Nga l 6a - l l 8a The first part of this passage (DK a.Nga 1 6a _3 ) seems to be a highly condensed summary of the first part of the longer narrative in DK.A (DK.A.Tha.3 0b3- 2b ) The second half of the passage (DK.a.Nga l l 6a3 - l l a ) is a direct p arallel to the last part of the narrative in DK.A (DK.A.Tha 2b - l 3b ) 75 Although n o colophon is found i n segment DK.A.Tha and its apographs, a very short colophon is found at the end of the partially correlated passage in DK.A (DK.A.Nga 1 8a ) It says: "These were the meditative experiences of the precious Bia ma Lha rje " (bla ma Iha rje rin po che 'i nyams myong lagso/I) The colophon does not reveal who the author of the segment is, but it does characterize the nature of at least the last part of the narrative as consisting in a description of B sod nams rin chen's inner contemplative experiences, i e , what in the later tradition sometimes is referred to as a " secret hagiography" (gsang ba 'i rnam thar) Chapter : The Dags po 'i bka ' 'bum 309 Segment DK.A.Tha.4: The segment begins (DK.A.Tha.4 3b6) : na mo gu ru/ bya lo 'i dbyar zla 'bring po yi/ It ends (DK.A.Tha.4 l 3b ) : th ugs ma tshig mngo mtshar skyes// 75 This segment is the "Brief Account of B sod nams rin chen's Death " translated above (pp 04ff ) It has no colophon and its authorship is unknown It provides a short poem describing events taking place in connection with B sod nams rin chen's death and cremation in 1 Segment DK.A.Tha.5 : The segment begins (DK.A.Tha 3b1) : //rje 'od gsal gyi thugs la phyag 'tshal lo/ /bla ma rin po che 'i zhal nas/ /ngas dang po lo bcu drug lon nas/ It ends (D K.A.Tha a4) : phyis zangs lung du skyas nas 'da ' ba 'i lo la sku gsum gyi 'char lugs ngo shes gsung ngo// 75 This segment is the second " autobiographical passage" that was discussed and translated above (pp 06ff ) It has no colophon and its authorship is unknown It too portrays B sod nams rin chen speaking about his own life , even though the account is not in full agreement with the other " autobiographical " narration given in DK.A.Tha Segment DK.A.Tha.6: The segment begins (A Tha a5 ) : //rdo rje 'chang gis/ Ji !tar chu la chu bzhag dang/ It ends (Dk.A.Tha.6 5b ) : /lta ba 'i mchog ni de la bya/ /gsung ngo// 754 The sixth segment contains a brief string of quotations from Vajradhara, Tilopa, Naropa, Mar pa, and Mi la ras pa regarding meditation and the realization of ultimate reality Segment DK.A.Tha.7: The segment begins (DK.A.Tha 5b ) : //rje sgam po pas/ rang sems la blta na lta ba yin/ It ends (DK.A.Tha.7 5b ) : gzhan la ston na 'phrin las yin/ gsung ngo// 755 The segment consists of just seven sentences attributed to the master S gam po pa (rje sgam po pa) defining view (lta ba , *dr�,ti) , realization (rtogs pa, *avabodha), meditation (bsgom pa, *bhiivanii), meditative experience (nyams myong, *anubhiiva), conduct (spyod pa, *caryii) , result ( 'bras bu, *phala), and activity ( 'phrin las, *karman) The saying could easily be seen as a continuation of the series of sayings by the lineage bla 52 Correl ated passages : DK a.Kha 36b6- 37a2, DK B Tha.4 3b , DK.D.Tha.4 4b6- a1 , DK.P.Tha.4 228b , DK.Q.Tha.4 20 a5.6, DK S Tha.4.26aa DK.T.Tha.4 pp l zG.3 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 1 - 1 82 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp s- 422 The text is not included in DK.R 53 Correl ated passages : DK.a.Kha 37ar 8b 4, DK B Tha 3br 5�, DK.D.Tha.5 a1 - l 6a6, DK.P.Tha 228b1-230b , DK.Q.Tha 20 a6-202b4, DK.S Tha 26�-29a1 , DK.T.Tha.5 pp l w 236 Also found i n Rtsib ri 'i par m a vol Ca (TBRC W20749- 268) pp l Si- 22 and Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 42r 466 The text is not included in DK.R 54 Correlated passages: DK.a.Kha l 8b4- l 39a2, DK.B Tha a4- l 5b2, DK.D.Tha l a6- l 6b4, DK.P.Tha 6.230b 1.6 , DK Q.Tha 202b4-203a1 , DK S Tha.6 29a -29b , DK.T.Tha.6 pp 36 - 1 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 23 - 24 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 47 i - 48 The text is not included in DK.R 55 Correlated passage s : DK a.Kha 39 an DK.B Tha 5bn DK.D Tha.7 6b4.5 , DK.P.Tha.7.230b , DK.Q.Tha.7.203an DK S Tha.7 29b2 4, DK.T.Tha.7 pp 1 14 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 24 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 48 1.3 The text is not included in DK.R 310 Chapter : The Dags po 'i bka ' 'bum mas Vaj radhara, Tilopa, Naropa, Mar pa, and Mi las ras pa found in the preceeding segment DK.A.Tha 6, thus placing B sod nams rin chen at the end of this transmission line However, the two sections are separated by the phrase " says " (gsung) , which often is used to mark the end of segments, and their separation is further marked in ms DK a by the segment marker phrase (thi Accordingly, the saying by S gam po pa has here been treated as forming a separate segment Segment DK.A.Tha.8: The segment begins (DK.A Tha 5b ) : //bla ma rin po che 'i zhal nas/ spyir chos la byed lugs gnyis yin tel It ends (DK.A Tha l 6a3 ) : de la dngos grub 'byung ba yin/ gsung ngo// 756 The eighth segment has no colophon It contains a short saying simply attributed to " the precious teacher" (bla ma rin po che) The teaching addresses miscellaneous types of Buddhist practice (chos byed lugs) Although it mentions a path beginning with study (thos bsam, *fruticinte) of the B uddhist teachings as one possible approach, it also emphasizes the option of not engaging in study and reflection but instead achieving realization (rtogs pa, *avabodha) by meeting an authentic bla ma and relying on his oral instruction (gdams ngag, *avavada) 757 Moreover, in terms of engaging in practice, the segment mentions various points that it considers crucial to include in the practice, namely fully abandoning worldly thoughts ( 'jig rten pa 'i rtog pa) , forgetting about all the intellectual notions taught in the doctrinal texts (bstan bcos, *sastra) since too many ideas may turn good qualities into weaknesses (yon tan skyon du 'gyur ba), relying on the teacher's blessing, cutting the ties to this life, knowing that all forms of rebirth involve suffering, never to let go of feeling kindness, compassion and the resolve for Awakening towards all sentient beings , giving rise to the contemplative paths of tranquility (gzhi gnas, *.§amatha) and insight (lhag mthong, *vipasyana) , and feeling gratitude towards the teacher It is then stated that this instruction transmission named Bka ' brgyud is so-called, because its instructions are vaster than the profound (bka ' brgyud 'di ni zab pas bka ' rgya yod pa yin) The segment ends with a quotation from an unspecified source It may be added that the expression Bka ' brgyud is a quite rarely occurring tradition-name in the Dags po 'i bka ' 'bum Segment DK.A Tha.9: The segment begins (DK.A.Tha 6a3 ) : /lbka ' gdams kyi lam rims skyes bu gsum la blo sbyong ba 'di rtsis su chef/ It ends (DK.A.Tha 20b ) : grogs blo 56 Correlated pas sages : DK a Kha a3- 9b4, D K.B Tha 5b3- l 6a3, D K.D Tha l 6b5- l � DK.P.Tha 0br23 l b i , DK.Q.Tha 203 a3-203bJ, DK.S Tha 29b4-30b3, DK.T.Tha.8 pp 14-29· Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 24 3- 262 and Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 48 3- 502• The text is not included in DK.R 7 This first part of the segment has been translated into English by MARTIN ( 99 : 245), Moreover, in his discussion of possible Rdzags chen influences on the corpus, David P JACKSON ( 992: 1 ) has referred in passing to two sentences from this segment (DK Q.Tha 204a3_4 and 204a7 , cited by JACKSON as p 407 and 407 ) , discussing how the full result of buddhahood arises for the yogf after the physical body has been discarded in death Chapter : The Dags po 'i bka ' 'bum 311 'dres pa dam tshig [g]tsang ma la smras kyang mi lto ba yin gsung/ 75 The ninth segment is a very ecclectic piece of writing explaining a number of relatively unconnected topics It begins by praising the Bka ' gdams Mind Training teachings (blo sbyong) used fo r engender ing bodhicitta, which are said to bring benefit even if the practitioner is unable to realize the original nature (gnyug ma, *n ija) The character of the original nature is then described and the method to realize it is said to be the practice of Inner Heat (gtwn mo) Thereupon follows a brief explanation on the fo ur yogas (rnal 'byor bzh i) of Mahiimudrii, whereafter it is specified how the result arises fo r practitioners of various capabilities, either by reaching the result in the present life, in the interim (bar do, *antariibhava), or in a future life Questions are raised about the difference between a completely perfect B uddha's realization and the realization reached by a yogi meditating with these techniques, and how this relates to the Mahiiyiina notion that complete buddhahood takes three uncountable aeons to attain The explanation of the latter point i s supported by several scriptural quotations The stages of Tantric practice are briefly explained, whereafter the speaker presents the eight signs of accomplishment (yon tan brgyad) , starting with the smoke-like sign (rtags du ba) The explanation, however, ends abruptly with the fifth sign, leaving the sixth to the eighth signs unexplained At this point, a new explanation begins on the different stages (lam rim) of the Mahiiyiina Piiramitii path, followed by a similar survey of the Guhyamantra path covering the empowerments , the Generation and Completion S tage practices, and the various accomplishments to be achieved 759 Thereupon follows a discussion of phenomena and their nature, illustrated through several analogies Next, the meditative experiences of bliss, presence, and non-thought are compared in terms of how they are taught and practiced by those holding the teaching-transmission of Ati:Sa (jo bo rje 'i bka ' brgyud 'dzin pa rnams) , the Guhyamantra practitioners (gsang sngags pa) , and Mi la ras pa, being a passage which includes several quotations, possibly from Mi la ras pa A question is raised concerning where the root of sa17isiira and nirvii�ia should be cut The answer discusses knowledge (rig pa, *vidyii) and ignorance (ma rig pa, *avidyii), and goes on to explain the appearance (ngo bo, *rupa), nature (rang bzhin, *svabhiiva), and character (mtshan nyid, *lak�a(w) of the mind Then different attitudes toward establishing the view (!ta ba, *d.r�.ti) of the Bka ' gdams tradition and of Mi la ras pa' s approach are compared, which includes a brief doxographical discussion of the different schools of Mahayana philosophy and a mention of the seven Siddhi texts (grub pa sde bdun) 760 This leads to a presentation of the nature of thoughts (rnam rtog, *vikalpa) with a distinction being made between the intellect (yid, *manas), knowledge (rig pa, *vidyii) , the mind (sems, *citta), and wind (rlung, *viiyu) The segment ends with a brief discussion of the need for secrecy There is no colophon 75 Correl ated passages: DK.a Kha l 9b5 - l 44b2, D K B Tha l 6a3 -20b 2, DK.D Tha a6 -22a , DK.P.Tha.9.23 b -236b2, DK.Q.Tha 203b3-208a i , DK.S Tha 0b 3-39a4 , DK.T.Tha.9 pp l 32 r n Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 26r l 4 and Phyag chen mdzod vol Kha (TBRC W23447 - 895) pp 502- 654 The text is not included in DK.R 759 BROIDO ( 98 : - fn 25) has made a general reference to this passage 6° For a list, see fn 1 ... nature (rang bzhin, *svabhiiva), and character (mtshan nyid, *lak? ?a( w) of the mind Then different attitudes toward establishing the view (! ta ba, *d.r�.ti) of the Bka ' gdams tradition and of. .. Naropa, Bla ma Ti phu pa, Bla ma A dul Vajra, as well as to the Abhidharmako§abhii�ya' s explanations on the antarii" bhava (bar do) 749 As mentioned above, the segment ends with the ultra-short... half of the passage (DK .a. Nga l l 6a3 - l l a ) is a direct p arallel to the last part of the narrative in DK .A (DK .A. Tha 2b - l 3b ) 75 Although n o colophon is found i n segment DK .A. Tha and