552 Chapter : T h e Dags po 'i bka ' 'bum the complete uncertainty of things ; (3) that co-emergent wisdom (lhan cig skyes pa 'i ye shes, *sahajajiiiina) is inborn (gnyug ma, *nija) ; (4) that all results spontaneously will appear when one settles the mind in the state of realization ; and (5) that sa11isiira is without beginning or end Dispelling of errors (skyon bsal ba, *do�iipakar�a-fta) is eightfold: ( -2) if hope or fear arises, there is an error of not having realized the view; (3 -4) if any sense of something to be meditated upon and an act of meditating arises, there is an error of lacking a one-pointed mind; (5-6) if there is a sense of something to be developed and something to be eliminated, there is an error of not having done the meditation to its full conclusion ; (7-8) if attachment to material things or gatherings of friends or relatives arises, there is an error of not knowing how to tum [thoughts] into the path (lam du 'khyer ba) The segment ends with a short colophon (cited in Tibetan above) : " This i s called the Fivefold Mahiimudrii " Segment DK.A.Khi.3: The segment begins (DK A Khi 4b ) : //chos rje dags po Iha rje 'i gsung sgros/ lam mchog rin chen phreng ba ces bya ba bzhugs sol/ gol sa thams cad gcad mdzad la/ It ends (DK A Khi 6b4 ) : /gnyug ma ngos 'dzin gyi man ngag yang dag par gsang bar bya 'o// 20 The segment's title heading (cited in Tibetan above) says : " Here is The Jewel Rosary for the Highest Path , a S aying of the Dharma Master, the Doctor from Dags po " It is notable that the title of the segment is nearly identical to text DK.A Chi entitled "The Oral Instruction of Master S gam po pa entitled The Jewel Rosary for the Highest Path " (Rje sgam po pa 'i zhal gdams/ lam mchog rin po che 'i phreng ba ces bya ba), which is one of the most well-known works ascribed to B sod nams rin chen Despite the similarity in their titles , the two works, however, not share the same contents in any way The segment is partly parallel to segment DK.A.Ki Moreover, i t is wholly identical to segment DK.A.A I O, except for the very beginning of the segment, which constitutes a highly abbreviated form of the explanations found at the beginning of segment DK.A.A l The present segment opens with a verse paying homage t o the bla m a and then lists the four conditions (rkyen bzhi) , i e , the causal condition (rgyu 'i rkyen, *hetupratyaya) , the governing condition (bdag po 'i rkyen , *adhipatipratyaya) , the focal condition (dmigs pa 'i rkyen, *iilambanapratyaya), and the immediately preceding condition (de ma thag pa 'i rkyen, *samanantarapratyaya) Without relating these conditions to what follows (as it i s done i n segment DK.A.A I O) , the segment then briefly states that a wrong teacher (log pa 'i bshes gnyen) is deluded and has attachment to hopes and fears, whereas a genuine teacher (yang dag pa 'i bshes gnyen) is non-deluded, without hope and fear, and possesses special abilities to make wishes [come true] , transform adverse circumstances, and induce under standing The remainder of the segment (DK.A Khi 4b -6b ) is identical to the latter part of segment DK.A.A I O l a - l 5as It describes the armor of the view (lta ba 'i go cha) in the framework of four characteristics (mtshan nyid bzhi) , the armor of insight (shes rab kyi go 20 Correlated passages : DK.a Kha 89 a - b , DK.B Khi 4b -6b , DK.D.Khi 4br6b6 5 DK Q.Khi 460�-462a3 , DK.R.Khi 6b3- l 0b2, D K S Khi 6as- 0a4, DK.T.Khi 4b-6b, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 5 76-564s Chapter : The Dags po 'i bka ' 'bum 553 cha) in terms of explaining how to practice meditation, taking of refuge, practicing the six perfections (pha rol tu phyin), the causes and results of the path, the five paths, the thirty seven factors of Awakening, and how to bring thoughts onto the path For these explana tions, see the summaries of segments DK.A.A and DK.A.Ki The segment ends with an admonition (cited in Tibetan above) : " [This] instruction on recognizing the inborn should be kept completely secret " Segment DK.A.Khi.4: The segment begins (DK.A.Khi.4.6b ) : //chos bzhi mdor bsdus pa legs sol/ /Ina mo gu ru/ chos chos su 'gro ba/ It ends (DK A Khi 4.7b ) : 'kh rul pa ye shes su 'char yin gsung ngo// 202 The segment bears the title heading (cited in Tibetan above) : " The Good Summary of the Four Dharmas " As suggested by the title, the segment teaches the so-called " four Dharmas of S gam po pa" (Dags po 'i chos bzh i) , which have also mentioned earlier in the Manifold Sayings, namely in segments DK.A.Cha.7 , DK.A.Ja.7 , DK.A.Nya , DK.A.Tha , and DK.A Ha The explanation given i n the present segment is though slighter longer than those found elsewhere To turn one's Dharma to the Dharma (chos chos su 'gro ba) is said to necessitate tho rough and sustained contemplation of the impermanence (mi rtag pa, *anitya) of every thing outer and inner Having thoroughly realized this impermanence, the aspiring practi tioner must leave behind all material possessions, family, and friends, and enter into solitude to practice in retreat The segment firmly stresses that as long as the practitioner has not fully accepted the fact that everything is impermanent and that sa'!'lsiira inevitably involves negative actions and only will bring more suffering, it remains fundamentally impossible truly to tum one's Dharma to the Dharma To tum the Dharma into a path (chos lam du 'gro ba) means to cultivate attitudes of kindness and compassion for others, to train in the relative bodhicitta, and to understand that all outer and inner phenomena are illusory like dreams, since they only are perceived through the coming together of various conditions With such understanding in hand, the path removes the practitioner's delusion (lam 'khrul pa sel ha) Meditating on imperma nence (mi rtag pa bsgoms pas) removes the delusion of clinging to this life (tshe 'di la zhen pa 'i 'khrul pa sel) , meditating on action and their results (las 'bras, *karmaphala) removes the delusion of harboring wrong views (lta ngan pa 'i 'khrul pa) , meditating on the shortcomings of sa'!'lsiira ( 'khor ba 'i nyes dmigs, *sarpsariidfnava) removes the delusion of being attached to sa'!'lsiira ( 'khor ba la chags pa 'i 'khrul pa), meditating on kindness and compassion (byams snying rje, *maitrfkarw:ie) removes the delusion of the lesser vehicles (theg dman gyi 'khrul pa) , and meditating on things being like dreams and magical illusions (rmi lam sgyu ma lta bu, *svapnamiiyopamii) removes the delusion of taking things to be real (dngos por 'dzin pa 'i 'khrul pa) As the practitioner progresses to successively higher stages of these meditations, delu sion arises as knowledge ( 'khrul pa ye shes su 'char ha) This means that by meditating on 202 Correlated passages : DK.a.Kha l 92bi- 93 a , DK.B Khi 4.6b -7b2, DK.D.Khi.4.6b6-7b3 , 5 DK Q.Khi.4.462a3-462b6, DK.R.Khi l 0b2- l l bs , DK S Khi.4 0(4- l bz, DK.T.Khi 4.6b-7b, Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 564s-567 554 Chapter 5: The Dags po 'i bka ' 'bum that all phenomena ultimately have neither birth nor end, the meditator becomes able to ascertain the true nature of anything that i s perceived and anything that is realized The segment has no colophon Segment DKAoKhi.5: The segment begins (DK.A.Khi 7b ) : //nyams len mdor bsdus gnad kyi gzer gsang bzhugs sol/ //bla ma sangs rgyas rnams la phyag 'tshal lo/ Iman ngag blo thor phra mo snyad par bya/ It ends (DK A Khi 9ai) with the colophon : /chos rje dpal ldan b la ma dam pal sgam po pa 'i gdams pal nyams fen bsdus pa 'o/ manga lambha wantu/ 203 The segment is entitled (cited in Tibetan above) : " Here is The Esoteric Iron Nail of the Key point, A Condensation of Spiritual Practice " The segment contains a spiritual poem written in verse The poem's first part consists of 90 verse-lines , having nine syllables in each line This part of the poem admonishes the reader to practice the Dharma It is said that the practitioner is stuck in sa171siira, wandering through life after life, and it is now needed to listen to many spiritual instructions (man ngag) The time for seeking liberation (thar pa, *mok�a) is right now, since life is uncertain and one may die any moment Hence, the practitioner should abandon the mundane activities of this life and devote himself to practicing the Dharma Without being enslaved to sleep and laziness, he must meditate one-pointedly on emptines s and compassion S ettling the mind in the state of meditative equanimity (mnyam pa 'i ngang), the meditator should behold the pure sphere of reality (chos dbyings, *dharmadhiitu) The meditative experiences of non-thought, bliss, and presence must be cultivated, and the self-arisen uncontrived nature should be the basis fo r the y o g i's conduct The result will be the four b uddha bodies (sku bzhi, *catu(1kiiya) and the five wisdoms (ye shes lnga , *paficajfiiina) The view, meditation, conduct, and result should be practiced as integrated parts of the path, all being based in a proper understanding of emptines s A key point raised here is to eliminate attachment (chags pa, *raga) , including attachment t o spiritual things such a s the deity or the Dharma I t is pointedly noted that all forms of attachment pose obstacles to the path (lam gyi bar chad byed) , regardless of whether it is the rich man's attachment to a thousand ounces of gold or the poor man's attachment to a needle and a thread As long as desires and attachment persist, the practitioner should endeavor in practicing positive actions (dge ba, *ku§ala) with body, speech, and mind, venerating the teacher and the three jewels with faith, and praying to the meditation deity (yi dam lha, *i�_tadevata) Notably, no matter how much meditation on the meaning of the profound teachings is undertaken, it is a key point continously to engender compassion for sentient being s The practitioner must give up laziness and strive in his practice He must meditate on the instructions , understand the unborn nature of everything , perform the conduct of viewing a l l activities t o be like illusions, and n o t permit even the smallest downfall in the practice Observing the three sets of vows (sdom gsum) , one should practice Mahiimudra In short, there are many outer signs of practicing the meditation on reality within, namely a pure conduct that avoids negativities of all sorts Such a practi1 203 Correlated passages : DK.a.Kha 93b - 95b , DK.B Khi 7br9a4 , DK.D.Khi 7b -9a , DK.Q.Khi 462b6-46 a6, DK.R.Khi 1 bs- 4bs, DK.S Khi 1 br 4b2, DK.T.Khi 7b-9n, Phyag chen mdwd vol Ka (TBRC W23447- l 94) pp 567 -5723 Chapter : The Dags po 'i bka ' 'bum 555 tioner avoids speaking harshly, avoids being untrue, avoids becoming angry, and avoids pride and arrogance Whatever difficulties arise, the yogi keeps in mind that sentient beings are caught in delusion and that one ought to have compassion for others He remembers that although he takes things to be real , they are, in fact, not so, and if he continues to train in this way, he cannot be harmed by anything It is crucial that he always remembers the futility of wealth and too many engagements in mundane affairs, and that he keeps in mind that he is going to die There are three ways in which yogis may die: the best one dies like a madman (smyon pa !ta bur) , the middling one dies like a wild deer ( ri dwags lta bu), while the lesser one dies like a king (rgyal po lta bur) The meaning of this is to have only few and small desires, to be content, to be without pride, to reduce afflictive emotions and to increase realization In conclusion, the yogi should be without care for wealth and fame This concludes the first part of the poem The second part of the poem consists of twenty-two verse-lines of varying length, having either seven or nine syllables per line in no discernible pattern The poem's second part begins by emphasizing the practice of bodhicitta and the importance of being a bodhisattva The basic principles for practicing are then that in the beginning adverse conditions will harm the practitioner and should therefore be avoided altogether Later on, however, these adverse conditions, if encountered, become challenges that strengthen and aid the practice Hence, in the beginning the practitioner should practice in isolation, avoid ing gatherings of people Then follows a series of verses that stress the difficulty in obtaining a human rebirth and receiving instructions, the weight of impermanence, and the need for practicing right now If the practitioner continuously venerates the three jewels , relies o n the teacher, listens to h i s instructions, and practices the path i n a gradual manner (rim gyis, *kramelJ,a) , results will quickly be attained Hence , the practitioner should control the mind and meditate The segment ends with a short colophon (cited in Tibetan above) : " [This] instruction by the Dharma master, the splendid true teacher S gam po pa, is a condensation of spiritual practice (nyams Zen bsdus pa 'o ) Maligalam bhavantu (May it be auspicious) ! " Segment DK.A.Khi : The segment begins (DK.A.Khi 9a4 ) : /!chos rje dags po Iha rje 'i gsung/ zhal gdams gsang mdzod ma bzhugs sol/ //bla ma dam pa rnams la phyag 'tshal lo/ jo bo ch en po na ro pa 'i bzhed pas/ It ends (DK.A Khi l 9b ) with an extensive colophon: des n il bla ma rnams kyi zhal gyi gdams pa bshad pa 'o// //bka ' bzhi bahs pa 'i rnal 'byor pal lsprul skur grags pa 'i tai lo pal /lung bstan thob pa 'i na ro pas/ /bcu gnyis bka ' spyad mthar 'di gnang/ /blo gros shes bya mar pa yisl /gser gyis mnyes byas mthar 'di gnang/ !chos rdor zhes bya rngog gis n il lspong thag Zan gsum byas pas gnang/ /bla ma gzhung pa jo sras kyis/ bla ma mi la/ des bdag chos rje zla 'od gzhon nu la/ /thugs la btags nas gnang ba lags/ Ide lta 'i zhal gyi gdams pa 'di/ !yul dang dus kyis bskal nas nil /b rjed kyi dogs pa 'i 'jigs pa yisl /rang gi dran pa bso phyir nil /shin du gsal bar yi ger dgod/ Ide la 'gal ba ci mchis pal !dgyes rdor mkha ' 'gror bcas pa dang/ lbla ma rnams la bzod par gsol/ lbla ma rnams kyi zhal gdams 'di/ lsnod dang ldan pa bsgom nges pal Ire re tsam la sbyin par bya/ /snod dang mi ldan gang zag la/ /rdzas la bltas nas mang spel na/ /gnas zhing las 556 Chapter : T h e Dags po 'i bka ' 'bum skyes mkha ' 'gro dang/ /'du ba 'i so pas snying phyung zhig/ //'dzam gling bkra shis rgyal mtshan tshugs par shog// 204 The title heading of the segment (cited in Tibetan above) say s : " Here is the Treasury o f Secret Oral Instructions , a S aying by the Dharma Master, the Doctor from Dags po " The sixth segment contains a very extensive collection of instruc tions on the Tantric yogas, which make up nearly a third of the entire length of text DK.A.Khi The instructions form a distinct text, The Treasury of Secret Oral Instructions (Zhal gdams gsang mdzod ma), whose writing style is very polished and highly structured In this regard, it differs considerably from the other segments in the Dags po 'i bka ' 'bum dealing with the yogas , which are manuals written in an unstructured style of simple prose Further, the present text makes many references to the Tantras , thereby striving to show a scriptural authority and basis for the yogas of Naropa, whereas other yoga segments in the bka ' 'bum tend mainly or only to draw on the yoga manual known as " the instruction text" (bka ' dpe) The present segment takes as it starting point the notion of " interim" (bar do, *antarabhava) and arranges the various yoga practices around this concept The way in which the segment uses this notion differs considerably from how the notion occurs elsewhere in the bka ' 'bum 205 In most other segments giving teachings on the interim, these teachings only concern the interim that begins with dying and lasts until becoming reborn into a new SaJ?Jsaric body The instructions given in that context are focused on achieving liberation in the afterlife or, if that is not possible, preventing an undesirable rebirth and attaining a useful rebirth In the present segment, the interim between death and rebirth is only one out of three types of interim phases, the two other being the interims of life and of dream Hence, the present segment explains the notion of interim as a broader concept that comes to encompass any state of being, whether alive, sleeping, or dead In this way, it i s possible t o incorporate all the different yoga practices and their various existential foci into a single conceptual framework The yogas are here presented as practices of mixing (bsre ha, *mifra) and transference ( 'pho ha, *sm11kranti) , which likewise is a manner of presentation that is not found widely in the yoga instructions of Dags po 'i bka ' 'bum, with the exception of text DK.A.Tsa It might here be noted that while the later Bka ' brgyud traditions generally referred to the yogas with the label " the six doctrines of Naropa" (na ro 'i chos drug or na ro chos drug), there are some Tibetan masters who used the label " mixing and transference" (bsre 'pho) as a general name for the yogas , e g , the famous 'Brug pa Bka ' brgyud master Kun mkhyen Padma dkar po ( 527- 592) The latter name would thus agree with the presentational scheme found in the present segment and in text DK.A.Tsa 04 Correlated passages : DK.a.Ka 22a3 - l 2b , DK.B Khi 6.9a - l 9h DK.D.Khi 9a5-20a5, 4 DK Q.Khi 46 a5-473 a2, DK.R.Khi 4bs-32a3 , DK S Khi 4br33b2, DK.T.Khi 9n-20n, Phyag chen mdzod vol Ka (TBRC W23447- 94) pp 572 -6064 205 The present segment's special manner of teaching the interim is, however, shared with text DK.A.Tsa ... attachment pose obstacles to the path (lam gyi bar chad byed) , regardless of whether it is the rich man's attachment to a thousand ounces of gold or the poor man's attachment to a needle and a. .. rnams la bzod par gsol/ lbla ma rnams kyi zhal gdams 'di/ lsnod dang ldan pa bsgom nges pal Ire re tsam la sbyin par bya/ /snod dang mi ldan gang zag la/ /rdzas la bltas nas mang spel na/ /gnas zhing... in Tibetan above) : " [This] instruction by the Dharma master, the splendid true teacher S gam po pa, is a condensation of spiritual practice (nyams Zen bsdus pa 'o ) Maligalam bhavantu (May