Chapter : The Dags po 'i bka ' 'bum 397 impermanence, cause and effect [of action and result] , and the shortcomings of saqisiira in order to engender a strong motivation for practicing the Dhanna Thereafter, the student must be guided by an authentic teacher (bla ma dam pa cig) The training of the student begins by cultivating kindness, compassion, and the resolve for Awakening (byang chub kyi sems, *bodhicitta) For the student to achieve realization, it is necessary that the teacher possesses realiza tion ; if not, this is compared to the impossibility of making a clay imprint (tsha tsha) of a religious image by using a stamp with no drawing on it Once the student has chosen a teacher, he must develop trust (yid ches pa, *sm71pratyaya) in all the masters (jo bo kun) Then h e should don the " two armors " (go cha gnyis, *dvayasm7miiha) The first is the armor of the view (!ta ba 'i go cha) consisting of abandoning outer negative actions and fostering positive inner qualities The second is the armor of insight (shes rab kyi go cha), which means bodily not to shy away from illnesses and mentally not shy away from thoughts When practicing meditation, the practitioner should first look at the nature of the mind and say to himself three times that the mind is unborn (skye ba med pa, *anutpanna), unceasing ( 'gag pa med pa, *aniruddha), and essenceles s (dngos po med pa, *abhiiva) Thereafter, he reflects intellectually on these pronouncements , giving rise to an understand ing that sm7isiira is mere thought (rtog pa, *vikalpa), thought is mind (sems, *citta), and the mind is unborn and dhannakiiya Having neither fear of sm7isiira nor hope for nirvii�ia, he should see that thought is needed for reaching realization of dharmakiiya, since it is the method that must initially be employed Keeping this in mind, he then rests undistractedly in a state of experiencing the mind as dharmakiiya Whenever thoughts arise, he sees them as mental events (sems byung, *caitta) and lets them dissolve b ack into the mind This is called " carrying [thoughts] into the yoga of the co-emergent" (lhan cig skyes sbyor du 'khyer ba) In the vocabulary of Mahiimudrii, one' s own co-emergent mind as such (sems nyid lhan cig skyes pa, *cittatii), which co-arises (lhan cig skyes pa) as one part of the pair, is dhannakiiya (rang gi sems nyid lhan cig skyes pa chos sku), while the co-emergent experiences are the light of dharmakiiya (snang ba lhan cig skyes pa chos sku 'i 'od) 957 These two aspects are inseparable in the same manner as the sun and sunlight, or sandal wood and its fragrance The segment provides some remarks on the meditative experience of this meditative state and its realization mdzod vol Ka (TBRC W23447- 894) pp - 8 From text DK.A.Dza onwards, the DK.P publications contains no further texts from the corpus The expression 'co-emergent' is a n attempt t o try t o capture a nuance o f the Tibetan and S anskrit expressions lhan cig skyes pa ( *sahaja), literally meaning " arisen (skyes pa, *-ja) in a pair (lhan cig, *saha- ) The pair in question consists of the mind as such (sems nyid, *cittata) and 'experi ences' or 'perceptions' (snang ba, *avabhasa) In principle, the statement given here seems to equal saying that the inner perceiving mind ( * 'dzin pa, *grahaka) is dharmakaya, while the perceived objects ( *gzung ba, *grahya) are its light 398 Chapter : T h e Dags po 'i bka ' 'bum Thereupon, the segment brings up the topic of the four seals (phyag rgya bzhi, *caturmudrii) as taught in the Tantric tradition of Nagarjuna.9 The four seals are the action seal (las kyi phyag rgya , *kannamudrii) , the nature seal (chos kyi phyag rgya , *dharmamudrii), the observance seal (dam tsh ig gi phyag rgya, *samayamudrii) , and the great seal (phyag rgya chen po, *mahiimudrii) The segment comments that the action seal ( *kannamudra), i e , the Tantric sexual practice, is only employed in meditation by inferior practitioners who are desirous The observance seal ( *samayamudra), i e , the visualization of a being a Tantric deity in sexual union, is practiced as a meditation involving form (mtshan bcas bsgom pa) by middling practitioners who are without desire Following either of these preliminary stages, such practitioners can then progress to the nature seal ( *dharmamudra) , where they in a formless meditation directly recognize thoughts as being dhannakaya Yet, the highest practitioners are able to recognize the mind as such (sems nyid, *cittata) , which is the great seal ( *mahiimudra) , to be unfabricated in nature (ma bcos pa 'i ngo bo) , and relying on this alone they reach complete realization The segment's explanation of Mahiimudrii within the Tantric framework of the four mudriis is then followed by an explanation on the mind's nature (rang bzhin) , appearance (ngo bo ), and character (mtshan nyid), along with a detailed explanation on how these facets may be applied in the meditation practice The segment has no colophon Segment DK.A.Dza.2: The segment begins (DK.A.Dza.2 4a2 ) : /Ina mo gu ru/ rang rig pa 'i ngo bo de ci yang ma yin pa la/ It ends (DK.A.Dza.2 4b ) : bdag gis bsod nams las shes bya/ ces gsungs so// 9 The second segment stresses how the yogi should focus on the mind without striving for anything else It starts by saying that the essence of self-aware ness (rang rig pa 'i ngo bo) is not anything at all and to realize this is buddhahood The yogi should not strive for higher meditative absorptions (skye mched mu bzhi rtog med kyi ting nge 'dzin), but should " settle for the natural mind" (tha mal gyi shes pa dga ) Moreover, visions and visualizations are merely the mind's own proj ections (sems kyi rnam 'phru l) , and the yo gl should therefore settle for the natural mind Dialecticians (mtshan nyid pa) and the Bka ' gdams pa s argue that object and subject cannot be established with any underlying basis (gzhi rtsa ma grub pa) However, whatever appears is naturally pure and empty of conceptuality Hence, instead of striving for the intellect, the yogi should settle for the natural mind The meditator should also not hope for supersensory perceptions , because these only pertain to this life and are anyway common to both gods and ghosts Rather, the yogi should settle for the natural mind The segment ends by saying that the natural mind (tha mal gyi shes pa) was taught in the following verse in the Hevajratantra: " The co-emergent (sahaja, lhan cig skyes) c an be told by no other, and nowhere can it be found It is known by oneself as a result of the beneficence [produced] by 95 Po s s i bly, the reference to Nagarj una denotes the Caturmudranifraya (phyag rgya bzhi gtan la dbab pa, Q3069/D2225) by Nagarjunagarbha 95 Correlated p a s sage s : DK.a.Kha ar2 5b , DK.B Dza 2.4ar4bs, DK.D.Dza.2 4a3-5ai , DK.Q.Dza Oa6 - l l a2, DK.R.Dza.2 5b4-7a2, DK S Dza.2 6a -7a5 , DK.T.Dza.2.4n-5n, Phyag chen mdzad vol Ka (TBRC W2344 7- 94) pp 8s-9 1 Chapter : The Dags po 'i bka ' 'bum 399 relying on a teacher for a [ suitable] period of time " 60 It is though notable that the quoted verse does not include the term tha ma! gyi shes pa ( ,,,_p riikrtajfiiina) Segment DKA.Dza.3 : The segment begins (DK.A.Dza 4bs) : !!bdag gis bla ma rin po che 'i zhal nas/ lhan cig skyes pa 'i ye shes nil It ends (DK.A.Dza 5b ) : snang grags thams cad dang bra! ba 'i nyams dang mi 'bra! bar bya gsung ngo//.9 61 The third segment opens with a saying that is attributed to "my precious teacher" (bdag gi bla ma rin po che) The saying states that co-emergent knowledge (lhan cig skyes pa 'i ye shes, *sahajajfiiina) is simply this present natural mind which has existed forever (da ltar gyi tha ma! gyi shes pa ye nas yod pa 'di nyid) Commenting on this saying, the segment then explains that the method for realizing this is to rely on an authentic teacher and to rest in the natural mind (tha mal gyi shes pa, *priikrtajfiana) while remaining uncontrived (mo bcos par) , unadulterated (ma bslad par), and natural (rang sor rang dgar) This leads to a realization (rtogs pa) of the mind as such (sems nyid, *cittatii) being unborn, unceasing, non-abiding, and essenceless, and this is the view (!ta ba, *darfona) To rest in this undistractedly is the meditation (sgom pa, *bha vana), and to engage in activities while seeing this unborn mind as such and all sensory perceptions as inseparable, like water and waves, is the conduct (spyod pa, *ciirya) The segment then presents a distinction between attention (yid la byed pa, *manasikiira) to abstract objects (don spyi) and attention to concrete objects (don dngos) The first type of attention is explained through reference to the teachings of the Miidhyamikas (dbu ma pa) and the Piiramitii followers (pha rol tu phyin pa) presenting the twofold truth (bden pa gnyis, *dvayasatya), i e , the relative and the absolute levels of reality The second type of attention is said to refer to the Guhyamiintrikas (gsang sngags pa) , who consider awareness (rig pa, *vidyii or *smJivid) to be knowledge of reality (de kho na nyid kyi ye shes, *tattva jfiiina) The Guhyamantra approach is then briefly laid out in terms of its view (!ta ba), meditative experience (nyams myong) , meditation (sgom pa) , conduct (spyod pa) , and result ( 'bras bu) The explanation on meditative experiences includes two analogies comparing the meditative approach to how a skillful person herds oxen and how a forest fire spreads 960 The English translation given here is loosely based on SNELLGROVE's translation ( 9 : 76) with some changes The Hevajratantra I.viii (SNELLGROVE, 95 II: 28-29) : niinyena kathyate sahajam na kasminn api labhyate// iitmanii jiiiiyate pllnyiid guruparvopasevayii!/ Gzhan gyis brjod lhan cig skyes!! gang du yang ni mi myed dell bla ma 'i dus thabs bsten pa yis// bdag gis bsod nams las shes byall The wording of the verse in the Dags po 'i bka ' 'bum contains some v ariant readings in comparison to SNELLGROVE's Tibetan edition 96 Correlated passages : DK.a Kha 5b6 -2 7a2, DK B Dza.3 4b5 -5b4, DK.D.Dza a1 -6a i , DK.Q.Dza l l ar3 l h DK.R.Dza 7ar8b2, DK.S Dza 7as-9a , DK.T.Dza 5n-6n, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 1-94 An additional correlated passage is found in DK.a.Kha 27b6- 28 a3, which broadly corresponds to the first part of the present segment DK.A.Dza 4b -5a until the words dus thams cad du gnas pa bsgom pa yin gsung/ The p arallel in DK.a, however, exhibits numerous minor variants i n the internal word order i n compari son to DK.A, which seems to indicate a distinct transmission and recension of the saying in question 400 Chapter 5: The Dags po 'i bka ' 'bum Segment DK.A.Dza.4 : The segment begins (DK.A Dza.4 Sbs) : !hag pa tshul khrims kyi bslab pas 'dod khams man chod kyi lha mir skye/ It ends (DK.A.Dza.4.6a ) : /mnyam gzhag chen po 'i rnal 'byor ni rgyun chad med pa yin gsung ngo//.962 The fourth segment provides a short lay out of the entire path It begins by mentioning the trainings in higher disciplin e (!hag pa tshul khrims kyi bslab pa) and higher contemplation (lhag pa sems kyi bslab pa), which are said to lead to higher reincarnations w ithin sm71siira Then it mentions the practice-mode of the followers of the Guhyamantra approach of the Mahiiyiina (theg pa chen po gsang sngags pa), where the three b uddha -bodies (sku gsum) are utilized as the path in the present state It is briefly pointed out how such a practice relates to the dharma kiiya, the sambhogakiiya , and the nirmii�wkiiya Finally, the segment outlines four stages of accomplishment that are elsewhere referred to as the " four yoga s " (rnal 'byor bzhi) These stages are usually associated with Mahiimudrii practice, although the word Mahiimudrii does not occur in the present passage The four stages are here called " cultivating one-pointednes s " (rtse gcig gi bsgom pa), "cultivating freedom from conceptual entanglement" (sp ros bral gyi bsgom pa), "cultiva ting one taste of the manifold" (du ma ro gcig gi bsgom pa), and "the yoga of great absorption " (mnyam gzhag chen po 'i rnal 'byor) It is not clear whether the way in which the segment segues from Guhyamantra practice directly to the four yogas is meant to imply a pragmatic progression moving from deity yoga directly into the stages of Mahiimudrii accomplishment without ever entering any form of non-Tantric Mahiimudrii practice, or whether it is meant to imply a progression from deity yoga to a non-Tantric form of Mahiimudra practice Segment DK.A.Dza.5: The segment begins (DK.A.Dza 6a2 ) : yang rin po che 'i zhal nas/ 'chi ba mi rtag pal las rgyu 'bras/ It ends (DK.A.Dza.5 7a2 ) : thabs 'di rnams yon tan che bar byung gsung ngo// 963 The fifth segment starts by stressing the importance of daily contemplation of impermanence and death, the cause and effect of actions , and the shortcomings of sa1?1sara Then it mentions the need for cultivating kindness and compas sion as the motivation, whereby all wholesome activities are done in order to bring benefit to other beings, who are to be seen as the practitioner' s mothers in his past lives S omeone who has trained the mind in this way (de !tar bur blo sbyong ba cig) should then meditate on the nature of his mind as being radiance ( 'ad gsal ba, *prabhiisva ra) By analyzing and observing that the mind is not anything at all, a feeling of lucid clarity and presence (gsal sing nge ba), complete freshness (dwangs sing nge ba) , and utter happiness (bde phril le ba) arises This experience produces an inner sense of certainty, which - though still fluctuating 62 Correlated passage s : DK.a Kha.2 7a2_6, DK.B Dza.4.5b4-6a , DK.D.Dza.4.6a -4, DK.Q.Dza.4 1 br3 l 2a4, DK.R.Dza.4 8br9a2, DK.S Dza.4.9a -9b r , DK.T.Dza.4.6n, Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 94 _6 63 Correl ated passage s : DK a.Kha.2 7a6 -2 8b r , DK.B Dza.5 6a -7a2 , DK.D.Dza.5 6a4-7as, DK Q.Dza 2�-3 4a4 (the folio numbers 3 and are in the print given to a single folio to correct a pagination error) , DK.R.Dza ar l 0b , DK.S Dza 9b - l l as, DK.T.Dza 6n-7n, Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 946-98 Chapter : The Dags po 'i bka ' 'bum 401 - should be cultivated through the yoga of the co-emergent (lhan cig skyes sbyor) until it becomes constant Thereby, the yo gf becomes free from any hope for or attachment to the meditative experiences (nyams) At this stage, any thought that arises will not proceed on its own but will emerge within a non-duality of perceiver and perceived Sm!isiira is understood as being the mind's self delusion (rang 'khrul pa) and as a mere self-experience (rang snang) within the mind Likewise, nirvii!W is seen as the mind's own purification, where the form-bodies (gzugs sku, *rupakaya) appear for the benefit of others (gzhan snang) while ultimate reality remains utterly free from concept (rtog bral 'ba ' zhig) This development depends on achieving a decisive way of looking at the mind free from any attachment SaYfisiira should not be observed with one's physical eyes (phyi mig) but must be pierced (gzong plwgs byed) This is compared to a saying that is here quoted from the teacher referred to as " the Anchorite" (Dge bshes Dgon pa ba) , presumably referring to the Bka' gdams pa master Dgon pa ba Dbang phyug rgyal mtshan ( 1 6- 082), who was the teacher of B sod nams rin chen's meditation teacher Rgya Yon bdag At this point, the segment changes its character from a narration attributed to the mouth of the teacher (rin po che 'i zhal nas), to a dialogue form The structure is that of Question and Answer text (z/rns lan), where an interlocutor raises two questions each followed by an answer The first question is whether it is a supportive condition (grogs) or an obstacle (gegs) when the essence abruptly becomes interrupted by slumber in the meditation (ngo bo rbad kyis chod pa cig la gnyid) The second question regards the difference between union (zung 'jug) and being incisive (gcig chod) The segment has no colophon Segment DK.A.Dza.6: The segment begins (DK.A.Dza a2 ) : //yang rin po che 'i zhal nas! nga la chos cig las med gcig po de rig pa 'i lde mig yin/ It ends (DK.A.Dza a6 ) : don dam than cig skyes pa 'i gnyug ma yin no gsung//.9 64 The sixth segment commences with the precious one (rin po che) declaring that he only has a single teaching (chos gcig) , which is a key ( lde mig) to knowledge, and if one knows this teaching then one will never find any other teaching superior to thi s This is a teaching through which the individual character (rang gi mtshan nyid, *svalak�a!ia) is revealed by itself Following this saying, the segment continues by comparing this to various other ap proaches One inferior approach is that of the dialecticians , who refute all extreme positions and debate emptiness Another is the meditative approach of those who attempt to achieve a non-conceptual state by blocking out all thoughts Some cultivate limited methods (thabs nyi tshe) and as a result have meditative experiences of bliss, clarity, and non-thought These three experiences are briefly explained It is stated that such experiences should not be considered superior, because if the practitioner grows attached to them, they will become obstacle s 64 Correl ated passages : DK.a.Kh a 8b -220a2, DK.B Dza.6.7ar8a 6, DK.D.Dza.6.7a6-8b4, DK.Q.Dza 4�-3 5b (the folio numbers 3 and are in the print given to a single folio to correct a pagination error), DK.R.Dza.6 0bs- l a3, DK S Dza 1 a5 - 3b , DK.T.Dza.6.7n-8b, Phyag chen mdzod vol Ka (TBRC W23447 - 894) pp 98 - 024 ... seals are the action seal (las kyi phyag rgya , *kannamudrii) , the nature seal (chos kyi phyag rgya , *dharmamudrii), the observance seal (dam tsh ig gi phyag rgya, *samayamudrii) , and the great... explanation on the mind's nature (rang bzhin) , appearance (ngo bo ), and character (mtshan nyid), along with a detailed explanation on how these facets may be applied in the meditation practice The. .. uncontrived (mo bcos par) , unadulterated (ma bslad par), and natural (rang sor rang dgar) This leads to a realization (rtogs pa) of the mind as such (sems nyid, *cittatii) being unborn, unceasing,