Chapter : The Dags po 'i bka ' 'bum 327 unidentifiability of the referent of any thought, such as the referent of the pronoun " I" (nga, *aham) An explanation follows discussing this theme through the nature (ngo bo, *rilpa), derivative analysis (nges tshig, *nirukti) , and subdivision (dbye ba, *prabheda) of the term mantra (sngags) The nature of the mantra is said to be the unborn (skye ba med pa, *nir jata or *anutpanna) The derivative analysis of the word mantra is given in the form of a quotation from the Guhyasamiijatantra, where the term is explained as man meaning 'mind' (yid, *manas) and tra meaning 'protecting' (skyob pa, *tra) The subdivision of mantras in clude three types , namely a ritual mantra (rtog pa 'i sngags, *kalpamantra ?), a self-aware ness mantra (rang rig pa 'i sngags, *svasm?1vittimantra), and a signaling mantra (brda 'i sngags, *sm?1ketamantra ) Again citing the Guhyasamiijatantra, the segment also subdivi des mantras in terms of their internal components The segment has no colophon Segment DK.A.Tha.34: The segment begins (DK.A.Tha.34.46a2 ) : !/yang rin po che 'i zhal nas! lsgrub pa po cig gis sgrubs pas/ It ends (DK.A.Tha 4.46a5) : spyir yang bsod nams zer ba 'i 'du 'dzi 'di yang bdud kyi las su bshad pa yin gsung ngo/! 808 This very brief segment concerns the problem how a successful practitioner (sgrub pa po, *siidhaka) runs the risk of losing the cause for attaining buddhahood and shutting the door to accomplish ment (dngos grub, *siddhi) in the present life, if the person gives Dhanna teachings (chos bshad pa, *dharmade§ana), even if the students are filled with faith An advice from an unnamed Bka ' gdams pa teacher (bka ' gdams pa 'am kha cig) is then paraphrased, s aying that a teacher must care for his students even at the cost of his own life , but there is a constant danger of thereby becoming lost in worldly affairs and things The enj oyable things and personal relations ( 'du 'dzi, *iimi�a) that some refer to (zer ba) as [the result of] "beneficence" (bsod nams, ""pu!1ya) are simply the harmful activities of evil influences (bdud kyi las, *miirakannan) Segment DK.A.Tha.35: The segment begins (DK.A.Tha 46a6 ) : //yang rin po che 'i zhal nas/ spyir bsgom pa gol sa mang yang/ It ends (DK.A.Tha 46b ) : shor sa gnyis yin gsung// 809 This i s a brief segment dealing with pitfa lls (go! sa, *utpatha or *unmiirga), misunderstandings (shor ba), and errors (nor ba, *bhriinti) in meditation, outlining how wrong approaches to meditative experiences (nyams dang rtogs pa) can lead to problems The segment has no colophon and thereby lacks a clear demarcation of its end, but it is clear from ms a (DK a.Kha l a2 ) where the piece ends with the segment marker i_thi, that having dharmakiiya as their co-emergent nature; a philosophical statement that thoughts are the cause of the dharmakiiya is not presented here 808 Correl ated passages: DK.D Tha 4.48b3 s , DK.a.Kha 72b2.5, DK.B Tha.34.46a2 6, DK.P.Tha.34 264b6-265a3, DK.Q.Tha 34.23 b3-6, DK S Tha.34 86br 87a2, DK.T.Tha 34 pp 83 0- Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 228 -2293 and Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 2524-2533 The text is not included in DK.R 80 Correl ated passages: DK.a.Kha l 72bs- l 73a2, DK.B Tha 46a6 -46b , DK.D Tha 48b 649a2, DK.P.Tha 265a3.5 , DK.Q.Tha 23 l br232a2, DK.S Tha 87ar87a5 , DK.T.Tha pp 39 + Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 2293-2301 and Phyag chen mdzod vol Kha (TBRC W23447- l 895) pp 253r2541 The text is not included in DK.R 328 Chapter 5: The Dags po 'i bka ' 'bum it is to be separated from the following piece, which in ms a is initiated with a double yig mgo sign Segment DK.A.Tha.36: The segment begins (DK.A.Tha 46b ) : //mi rtog pa dang ye shes dang stong pa dang/ It ends (DK.A.Tha 36.47a2 ) : 'bras bu sku gsum mo// Segment thirty-six does not begin with any of the usual prefatory phrases, such as "Again, from the mouth of the precious one" (yang rin po che 'i zhal nas) , but instead it opens directly with its topic The segment is a glossary giving brief definitions of terms, including the triad of non-thought or non-conceptual (mi rtog pa, *nirvikalpa), knowledge (ye shes, *jfiiina), and empty (stong pa, *.ffinya ) ; the triad of knowing (shes pa, *jfiiina), object of knowledge (shes bya, *jiieya), and insight (shes rab, *prajfiii) ; the triad of non-observation (mi dmigs pa, *anupalabdhi) , empty (stong pa, *silnya) , and defining feature (mtshan ma, *nimitta) ; the triad o f profound teachings (chos zab p a , *gambhfradhanna), non-profound teachings (chos mi zab pa, *agambhlradharma) , and teachings having middling degree of profundity ( 'bring po, *madhya) ; the triad of mind (sems, *citta), sentient being (sems can, *sattva), and mind as such (sems nyid, *cittatii) ; and the triad of cause (rgyu, *hetu), path (lam, *miirga), and result ( 'bras bu, *phala) according to the Piiramitii and Guhyamantra approa ches 1 Segment DK.A.Tha.37 : The segment b egins (DK.A.Tha.37 47a3 ) : //'chi ba bsgoms pas tshe 'di 'i don mi byed/ It ends (DK.A.Tha.37 47a5 ) : tha mas lor mi 'dzin pa 'o// The thirty-seventh segment outlines the benefits of contemplating death, the shortcomings of sa!Jisiira, action and result, kindness, compassion and the resolve for A wakening, and the emptines s taught in the profound teaching s Further, five good qualities of contemplating death are listed, and it i s told how fast the best, the middling, and the last type of practi tioner might expect to realize non-attachment to things by relying on this contemplation The segment has no colophon Segment DK.A.Tha.38 : The segment begins (DK.A.Tha 47a6 ) : lbla ma dam pa rnams la phyag 'tshal lo/ /sems nyid lhan cig skyes pa chos kyi sku/ It ends (DK.A.Tha 47b ) : byis pas ma shes snying po 'i don la 'khrul/ lbla ma rin po che 'i gsung Correlated passages : DK.a.Kha 73 ar 73h DK.B Tha 36.46br47a2, DK.D.Tha 49ar 49b3, DK.P.Tha 6.265as-265b5, DK.Q.Tha 232ar232b2, DK S Tha.3 87as-88as , DK.T.Tha.36 pp 95 23 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 230 -23 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 254 -2556 The text is not included in DK.R 1 An excerpt from the passage on the last triad on cause, p ath, and result has been translated by BROIDO ( 985 : 3) B ROIDO (fn 25) contrasts this with a longer explanation found in DK.A.Tha.9 (cf fn 759 above) Correlated passages : DK.a.Kha l 73b 3.6 , DK.B Tha.37 47a3.5 , DK.D.Tha.37.49b3.5 , DK.P.Tha 265br266a3 , DK.Q.Tha 232b2.5 , DK S Tha.3 8 a5 - 8b4, DK.T.Tha.37 pp 923-30· Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 23 6-2324 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 2555-2564 The text is not included in DK.R Chapter : The Dags po 'i bka ' 'bum 29 sgros dam pal slob dpon bsgom chung la gdams pa// This segment contains a brief explanation of the co-emergent mind as such (sems nyid lhan cig skyes pa, *sahajacittatii) and the co-emergent experiences (snang ba lhan cig skyes pa, *sahajiivabhiisa) The co emergent mind as such is said to be dhannakiiya (chos sku), while the co-emergent exp eriences are the light of dharmakiiya (chos sku 'i 'od) Three dharmas to be realized (rtogs par bya ba 'i chos gsum) are then pointed out: the co-emergent experiences are not anything at all, yet a multiplicity of experiences arise; although they arise as a multiplicity, they are in fact not anything; and the non-duality thereof cannot be expres sed in words Further, three dharmas to be put into practice (nyams su blang ba 'i chos gsum) are mentioned: at first, the meditator should relax the body and mind in the co-emergent mind as such without any effort or anything to accomplish; in the middle, the meditator should leave the mind in a fresh, non-artificial state free from any doubt; in the end, all sensations should be understood as being unborn Finally, a short explanation on the view, meditation, and conduct is given The segment ends with a colophon (quoted in Tibetan above) saying: " [This] authentic saying of the precious bla ma was taught to A ciirya B sgom chung " A ciirya B sgom chung refe rs to B sod nams rin chen's younger nephew, S gom chung Shes rab byang chub ( 1 30- 1 ) Segment DK.A.Tha.39: The segment begins (DK.A.Tha 47bs) : //nad zhi bar bya ba 'i thabs la/ It ends (DK.A.Tha 48b ) : tshor ba btang snyoms sol/ l!bla ma rin po che 'i gsung bsgros slo (sic ) dpon bsgom tshu l gyis lha sar bzhugs dus su/ yol ba phyi ta ma yang bsan no/ /slob dpon tshul khrims ye shes la gdams pal des bdag la// This brief segment explains a series of methods (thabs, *upiiya) for pacifying illnesses (nad zhi ba, *vyiidhe(i prafamam) The first set of methods concerns how to deal with a disease, when the illness is taken part of the path (thabs su khyer ba) The illness should then be seen as an oppor8 Correlated passage s : DK.a.Kha l 73b - l 74a6 , DK.B Tha 47a5 -47b , DK.D Tha 49b650as , DK.P.Tha 266a3-266b2, DK.Q.Tha 232bs-233a3, DK S Tha 8b 4-89b2, DK.T.Tha pp 930 -407 Also found in Rtsib ri 'i par m a vol Ca (TBRC W20749- 268) p p 2324-2341 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 2564-25 The text is not included in DK.R 14 Cf the similar theme taught in the preceding parts of the Dags po 'i bka ' 'bum, including segments DK.A.Cha 7, DK.A.Cha , DK.A.Ja , DK.A.Nya , D K.A.Nya 0, and DK.A.Tha 1 BROIDO ( 985 : 23 fn 8 ) cited the statements about the co-emergent given in the present segment as an example of the philosophical b asis for Karma p a Mi b skyod rdo rje's ( 507 - 554) numerous later references to the co-emergent ( *sahaja) in his Madhyamaka explanations found in Karma pa's Madhyamakiivatiira commentary entitled Dwags brgyud grub pa 'i shing rta 15 The statements on view and meditation have been translated by BROIDO ( 985 : 5) with further reference to DK.A.Tha (cf fn 804 above) In ms a (DK.A.Kha l 74a6) , the colophon actually says that i t "was instructed b y Aciirva Bsgom chung" (slob dpon bsgom chung gis gdams pa) Correlated passage s : DK.a.Kha l 74a6- 75 a3, DK.B Tha 47b -48h DK.D.Tha 50a5 -5 l a3, DK.P.Tha 39 266b -267a7 , DK Q.Tha 39.233�-23 3b6, DK.S Tha 89b2-9 l a2, D K.T.Tha.39 pp 407 _ Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 234 -2364 and Phyag chen mdzod vol Kha (TBRC W23447- 895) pp 258 -2604 The text is not included in DK.R 330 Chapter : T h e Dags po 'i bka ' 'bum tunity fo r practicing and not as a problem, and j ust thereby the illness might be cured, although the practitioner ought neither to hope for a cure nor fear being sick In the next set of instructions , the attention given to the disease is approached by first shifting the focus by visualizing the chosen deity and its blessing, whereafter insight is applied in order to recognize the nature of this awarenes s The illness as such can be analyzed in terms of whence it arises, whether it has any color or shape, etc , and since that it is thereby recog nized as being unborn, the disease dissolves into reality Finally, the passage outlines fo ur types of practitioners who use these methods The segment ends with the fo llowing colophon (quoted in Tibetan above) : " This saying of the precious bla ma was heard [by] Yol ba Phyi ta at the time when Aciirya B sgom tshul was staying in Lha sa [Later] it was taught to Acarya Tshul khrims ye shes , who [taught it] to me " 8 Segment DK.A.Tha.40 : The segment begins (DK.A.Tha.40.48b ) : /gu ru na mo/ /bla ma sangs rgyas la gsol ba 'debs pa 'di thabs kyi mchog yin pas/ It ends (DK.A.Tha.40 49bs) : byang chub kyi sems stong nyid dang bcas pa la 'bad 'tshal bar gda 'o// S egment forty begins by explaining how praying to the bla ma as the Buddha himself (bla ma sangs rgyas la gsol ba 'debs pa 'di) is the highest method (thabs kyi mchog) A different theme follows, where it i s explained that someone who only cares for himself will be unable to bear anything, will always get caught up in a great lie, and faces a big obstacle for developing any positive quality To avoid this , it is necessary to train the mind and to meditate To hanker after outer and inner desires is an evil action (bdud kyi las, *miirakarman) ; not to have devotion for the bla ma is an evil action ; not to trust the instructions is an evil action ; not to abide in meditative concentration but to be involved in a distracted mind is an evil action ; to think in terms of an " I" is an evil action; and to be attached to this life is an evil action The yogi has to put effort into the means (thabs, *upiiya) that reverse these evil actions , which are then explained one by one The methods in question include contemplating the hell-realms, fo stering gratitude towards the bla ma, thinking of the instructions as a medicine for curing oneself, developing better self reflection, appreciating the benefits of meditative concentration, and seeing the fleeting 8 The colophon seems somewhat corrupt In ms a (DK.a.Kha 75 a2-3) , it is Acarya B sgom chung who stayed in Lha sa Aside from Acarya Bsgom tshul or Acarya Bsgom chung, who are B sod nams rin chen's two nephews, the three other persons mentioned in the colophon (Yol ba phyi ta, Tshul khrims ye shes, and " me") have not yet been identified The spelling Yol ba phyi ta is here according to ms DK.a Ms DK.A spells it Yol ba phyi ta ma Tshul khrims ye shes is mentioned in several other colophons of the Dags po 'i bka ' 'bum, including segments DK.A.Wa l and DK.A.Wa For a short discussion, see the introduction to the summary of text DK.A.Wa below as well as the remarks at the end of the summary of segment DK.A.Tha.4 Correlated passage s : DK.a.Kha l 75a3 - l 76a2 , DK.B Tha.40.48b -49b , DK.D Tha.40.5 l a3 -52as, DK.P.Tha.40.267ar26 a7 , DK.Q Tha.40.233b6-234b4, DK.S Tha.40.9 l ar92b , DK.T.Tha.40 pp 403 0-4 bs Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 2364-2403 and Phyag chen mdzad vol Kha (TBRC W23447- 895) pp 2604-2643 The text is not included in DK.R Chapter : The Dags po 'i bka ' 'bum 331 h appiness o f sentient beings as suffering The yogi must strive t o achieve the resolve for Awakening and realize emptines s The segment has no colophon Segment DK.A.Tha.4 : The segment begins (DK.A.Tha.4 49bs) : /!bla m a dam pa rnams la phyag 'tshal lo/ /phyag rgya chen po rtogs par 'dad pa 'i gang zag gis/ It ends (DK.A.Tha.4 50a5 ) : //phyag rgya chen po 'i man ngag rin po che 'i sgron me/ khu dbon gsum gyi gsung sgros/ slo (sic ) dpon bsgom chung gis slob dpon bstod lungs pa la gdams/ /des bdag la gnang ngo// /!bkra shis so// 10 The final segment points out that someone wishing to realize Mahiimudrii should meditate on the co-emergent mind as such as being the dhannakaya and the co-emergent experiences as being the dharmakiiya' s light Sa171siira and nirvii(W are equal and the meditator needs to realize this Dharma, which is like space He should rest in the nature of the mind as such, without following any trace of the past, without greeting the future, and without focusing on anything particular in the present By meditating in this manner, the nature of the mind will appear with clarity and free from thought, just like the deep center of the sky that is free from clouds The yogi should neither think that it is good to rest therein for a long time nor that it is bad to rest only for a short time Instead, he should remain inseparable from this state at all times The teaching ends with a couple of wishes for realizing Mahiimudrii The segment ends with a colophon (quoted in Tibetan above) : " [These] sayings by the uncle and two nephews (khu dbon gsum), a lamp for the precious Mahiimudrii instructions (phyag rgya chen po 'i man ngag, *mahiimudropade§a), were taught by A ciirya B s gom chung to Aciirya B stod lungs pa, who gave them to me May it be auspicious ! " The expression " the uncle and two nephews" (khu dbon gsum) i s a common way of referring to B sod nams rin chen and his two nephew lineage-holders The younger nephew, Aciirya (slob dpon) B sgom chung, then taught these sayings to Aciirya B stod lungs pa (elsewhere also spelled Stod lungs pa) In ms a (DK a.Kha 76b ) , the word Dbu se is added after the epithet Bstod lungs pa Dbu se, meaning " grey-head" , is the common nickname for the first Karma pa, Dus gsum mkhyen pa The nickname, however, does not occur in ms DK.A and it is still uncertain whether A carya B stod lungs pa, meaning the Acarya from B stod lungs (the Valley of B stod), should be identified with the first Karma pa B stod lungs (also spelled Stod lungs) is a valley located about 70 kilometers northwest of Lha sa, presently called Stod lung bde chen rdzong (Iha sa khul) The first Karma pa founded Mtshur phu monastery there in 1 , which might be a reason for referring to him as B stod lungs pa B stod lungs pa then transmitted these sayings to another unnamed person, who only refers to himself as "me" (bdag) in the colophon The latter was appar ently the individual who wrote down the teachings or compiled them into a text It is not ° Correl ated passages: DK.cx.Kha 76ar 76b2, DK.B Tha.4 l 49b -50a5 , DK.D.Tha.4 52as52b 4, DK.P.Tha 268b 1_7 , DK Q.Tha.4 234b4-23 a3, DK.S Tha.4 92bs-93h DK.T.Tha.4 pp l w422 Also found in Rtsib ri 'i par ma vol Ca (TBRC W20749- 268) pp 240 -24 l s and Phyag chen mdzod vol Kha (TBRC W23447- l 895) pp 2643-265s The text is not included in DK.R Cf the remarks o n the name 'Tshur p h u b a under the summary o f DK.A.Tha l above ... being (sems can, *sattva), and mind as such (sems nyid, *cittatii) ; and the triad of cause (rgyu, *hetu), path (lam, *miirga), and result ( 'bras bu, *phala) according to the Piiramitii and Guhyamantra... p a , *gambhfradhanna), non-profound teachings (chos mi zab pa, *agambhlradharma) , and teachings having middling degree of profundity ( 'bring po, *madhya) ; the triad of mind (sems, *citta),... co-emergent ( *sahaja) in his Madhyamaka explanations found in Karma pa's Madhyamakiivatiira commentary entitled Dwags brgyud grub pa 'i shing rta 15 The statements on view and meditation have been translated