602 Chapter 5: The Dags po 'i bka ' 'bum striving for the union (zung 'jug) of the gatherings of spiritual requisites without leaving th e body, speech and mind in their usual modes (20) Next, the segment identifies ten right things (yang dag pa 'i chos bcu) with reference to practitioners of weak, middling, and keen aptitudes (dbang po, *indriya) , including for each type their proper understanding of the right view (yang dag pa 'i lta ba, *samyagdnti) , the right meditation (yang dag pa 'i sgom pa, *samyagbhiivana), and the right conduct (yang dag pa 'i spyod pa, *samyagiiciira) The practitioner of weak aptitude (dbang po tha ma) should have conviction in the workings of action and result (right view), rest the mind one-pointedly on the focus (right meditation), and carefully watch over actions and their results as if protecting his own eyeballs (right conduct) The practitioner of middling aptitude (dbang po 'bring) should realize the four unions (zung 'jug bzhi) of perception-emptiness (snang stong), presence-emptiness (gsal stong), bliss-emptiness (bde stong), and knowledge-emptiness (rig stong) (right view), rest in a meditative concentration focused on these four unions (right meditation) , and act while considering all phenomena to be mere dreams and magical illusions (right conduct) The practitioner of keen aptitude (dbang po rab) should realize the inseparability of the object of viewing, the act of viewing, and realization (right view), rest in an non-referential state wherein what is meditated upon, the act of meditating , and the meditative experience are inseparable (right meditation) , and act in a manner that is without acting towards anything or anybody (right conduct) Finally, the cessation and pacification of all self-clinging and afflictive emotions are the signs of proficiency (drod rtags) in the practice for all three kinds of practitioners (2 ) Ten serious confusions in practitioners (chos pa 'i 'khrul pa bcu) : not to rely on a teacher who practices properly in accordance with the Dharma but instead to follow a charlatan who merely i s skilled in talking; not to seek the instructions of the Hearing Lineage (snyan brgyud) of accomplished practitioners (grub thob) but instead to strive for pointless teachings in logic ( rigs pa 'i chos) ; 56 always to be engaged in extensive prepara tions for planning to stay somewhere without ever getting around to spending one's life on letting go off sensory perceptions ; not to contemplate the meaning of the Dharma in soli tude but instead to explain the Dhanna to crowds of people ; not to be generous in giving away any leftovers of enj oyable things, but instead to accumulate wealth and things with avarice and cunning ; not to guard the vows and Tantric precepts properly, but instead to let completely go of body, speech, and mind without a care; not to familiarize oneself with the meaning of realizing the true nature, but instead to exhaust one's life on undertaking all sorts of proj ects of little meaning; not to tame the bad habit of delusion in one's own being 256 The 520 xylograph (DK.A.Chi 8b ) here reads rig pa 'i chos ("teachings of knowledge"), which has been emended to rigs pa 'i chos ("teachings in logic " ) Alternatively, the xylograph's spelling rig pa 'i could be interpreted as intending rig pa 'i gnas (vidyiisthiina), "fields of learning" or " sciences, " thereby constituting an admonishion not to get lost in studies of the five outer sciences (vidyii, rig pa) of medicine (cikitsiividyii, gso ba 'i rig pa), logic (hetuvidyii, tan tshig gi rig pa) , language (§abdavidyii, sgra 'i rig pa), and fine arts and crafts (Silpakarmasthiinavidyii, bza 'i las kyi gnas kyi rig pa) Chapter : The Dags po 'i bka ' 'bum 603 but instead to try to tame the wild, infantile minds of others ; not to protect and maintain the meditative experiences that have arisen in one's mind, but instead protect and maintain one's involvement in this life; and not to apply diligent effort given all the good conditions and connections one has been given in this life, but instead not to care and be indolent (22) Thereafter, the segment presents ten necessary things (dgos pa 'i chos bcu) related to an attitude that is needed at the outset (dang po), an action that is taken in the middle (bar du), and a different attitude that is adopted in the end (tha mar) Each point is also explained with an analogy For example, what is needed at the outset is a conviction of fearing rebirth and death, which is compared to how a wild deer strives to flee from trap Similarly, the text here presents analogies for having relentless diligence in the middle and delight in the end ; at the outset to know that time is short, to meditate without distraction in the middle, and to know that there is nothing to be done in the end; to generate certainty about the Dharma at the outset, to develop certainty about one's own mind in the middle, and to achieve certainty about non-duality at the end Finally, the last needed thing is to aim for ultimate reality (de kho na nyid, *tattva) (23) Reversely, the segment lays out ten things that are not needed (mi dgos pa 'i chos bcu) , namely study and contemplation (thos bsam) once realization of the mind being empty has arisen; purification of negative actions once one has understood that awareness (rig pa, *vidya) is untainted (dri med, *vimala) ; still gathering the spiritual prerequisites once one has reached the natural path (rnal ma 'i lam) ; cultivation of the method p ath once one can maintain the immanent state (gnyug ma 'i ngang) ; meditation on non-conceptuality once one has understood thoughts to be reality as such ( chos nyid, *dharmata) ; reliance on remedies once afflictive emotions has been seen as rootle s s ; efforts to stop or develop any thing once perceptions and sounds have been seen as illusory; transference ( 'pho ba) once one has realized one's own mind to be birthles s (skye med) ; and accomplishing one's own benefit once one has become able to turn anything into benefit for others (24) Ten really outstanding things (khyad par 'phags pa 'i chos bcu) include : a free and endowed human rebirth compared with all other forms of rebirth; a person who practices the Dharma compared with v arious bad people who have no Dharma; the vehicle of the heart meaning (snying po 'i don gyi theg pa) from among all other sorts of spiritual paths; even a single moment of insight derived from meditation in comparison to all insight derived from learning and reflection ; even a single moment of unconditioned positive action in comparison to all the conditioned positive actions ; even a moment of non referential meditation (dmigs med kyi ting nge 'dzin) in comparison to all the meditations involving a point of reference ( dmigs byas) ; even a moment of unfettered bli s s in compari son to all the forms of happiness leading to bondage; even a moment of realization in comparison to all the happinesses derived from meditative experience; even a moment of conduct free of artifice in comparison to all forms of artificially planned behaviors ; and to be without conceptualization and clinging to anything in comparison to all actions of giving away and offering material wealth and riches 604 Chapter 5: The Dags po 'i bka ' 'bum (25) Ten qualities that remain excellent no matter what is done (ji !tar byas kyang legs pa 'i chos bcu) : The person whose mind has turned to the Dharma is excellent, regardless of whether or not he manages to further action s The person whose conceptual imputations and denials have been resolved is excellent, regardless of whether or not he manages to meditate The person who has cut the ties of sensual pleasures i s excellent, regardless of whether or not he manages to become fully free from attachment The person who directly realizes reality is excellent, regardless of whether he dwells in an empty cave or holds a high position involving many possessions The person who understands perceptions to be illusory is excellent, regardless of whether he lives alone in the wildernes s or wanders about in the country aimlessly The person who achieves mastery over the mind is excellent, regardless of whether he abandons sensory pleasures or keeps supporting himself on them The person who possesses the resolve for Awakening is excellent, regardless of whether he practices in solitude or serves the benefit of others in a crowd The person with unflagging trust and devotion is excellent, regardless of whether or not he stays together with the bla ma The person who has studied a lot and understood the meaning is excellent, regardless of whether he encounters accomplishments or obstacles The person who attains the highest realization is excellent, regardless of whether or not he possesses signs of ordinary accomplishment (thun mong gi grub rtags) (26) Thereupon, the segment give an extensive list of ten good qualities of the true Dharma (dam pa 'i chos kyi yon tan bcu) First of all, these qualities cover the teachings (chos, *dharma) that appear in the world ( 'jig rten du 'byung ba), including the teachings on such topic s as the ten beneficial actions (dge ba bcu) , the six perfections (pha rol tu phyin pa drug po), emptiness, the factors of Awakening (byang chub kyi phyogs kyi chos), the four truths of the noble ones ( 'phags pa 'i bden pa bzhi) , the four levels of meditative absorption (bsam gtan bzhi) , the four formless absorptions (gzugs med pa 'i snyoms par 'jug pa bzhi) , and the various Mantra methods for maturing and liberating (sngags kyi smin grol) The segment also lists many other manifestations in the world ( 'jig rten na 'byung ba) as being qualities of the Dharma (dam pa 'i chos kyi yon tan) These include the four classes or castes (rigs bzhi, *catu rvan;a), mentioning specifically the high castes (rigs che zhing mtho ba) of k�a triyas (rgyal rigs) , briihma!1 S (bram ze 'i rigs) , householders (khyim bdag gi rigs) along with various types of celestial beings belonging to the realm of desire ( 'dod khams) , the form realm (gzugs khams), and the formless realm (gzugs med pa) Further, it mentions the different types of accomplished practitioners, namely stream-enterers , once returners , non-returners, arhats , pratyekabuddhas, and omniscient buddhas Next is the fact that Awakened beings compassionately manifest the two form-kiiyas (gzugs sku gnyis) in order to perform benefit for sentient beings for as long as beings remain trapped in sa17isiira, as well as how Awakened bodhisattvas manifest things that are needed by sentient beings by means their wishing prayers (smon lam) The segment here also list the shortlasting periods of happiness that may appear in the lower realms and in unfree places (mi khom pa 'i gnas) as a result of positive actions Other mentioned facets include how negative persons (skyes bu ngan pa) may become positive (skyes bu dam pa) by relying on the Dharma ; how Chapter : The Dags po 'i bka ' 'bum 605 even those who have committed very negative actions eventually can attain good rebirths and liberation by relying on the Dharma ; how anyone with mere fa ith, trust and j oy in the Dharma become worthy of others' rejoicing and respect; and how provisions naturally appear for practitioners even after they have left behind all possessions, abandoned the lives of being householders, gone forth, and live hidden away in solitary retreat in the wilderness (ri khrod dgon pa) (27) Ten things that are mere labels (ming tsam gyi chos bcu) : The basis (gzh i, *iidhiira) is a mere label (ming tsam, *niimamiitra), since the way it is (gnas lugs) cannot be shown (bstan du med pa) The path (lam , *miirga) is a mere label, since there is neither a goer nor an act of going on the path Realization (rtogs pa, *avabodha) is a mere label, since there is neither an act of seeing nor a seer in the way things are Meditative experience (nyams myong, *an ubhiiva) is a mere label, since there is neither meditation nor a meditator in the immanent state Conduct (spyod pa, *iiciira) is a mere label , since there is neither some thing to be done nor a doer in the fundamental nature The Tantric bond (dam tshig, *samaya) is a mere label, since there in reality is neither something to be observed nor an observer The gathering of the two spiritual requisites (tshogs gnyis, *dvismJ1bhiira or *dvayasm!ibhiira) is a mere label , since there in fact is nothing to gather and no gatherer The two hindrances (sgrib pa, *iivara�ia) are mere labels , since there actually is nothing to purify and no purifier Sa111siira ( 'khor ba) is a mere label, since there in reality is neither something to be eliminated nor an eliminator The result ( 'bras bu, >rphala) is a mere label, since there really i s nothing to achieve nor any achiever (28) Finally, the segment presents ten things that involve spontaneous accomplishment in highest j oy (bde ba chen por lhun gyis grub pa 'i chos bcu) These take the form of ten reasons as to why there is spontanous accomplishment in highest j oy (bde ba chen por limn gyis grub) The reasons given are: the fact that the mind of every sentient being abides in dharmakiiya ; the fact that there are no conceptual characteristics (mtshan ma 'i spros pa med pa) within the basis, the sphere of phenomena as such (gzhi chos nyid kyi dbyings) ; the fact that there are no conceptions of partiality (phyogs ris kyi spros pa med pa) within realiza tion (rtogs pa) , which is free of extremes and beyond the intellect; the fa ct that there are no conceptions of a focus (dmigs pa 'i spros pa med pa) within the meditative experience (nyams myong) that is without conceptual cognition (yid la bya ba med pa) ; the fact that there are no conceptions of cultivating and abandoning (blang dor gyi spros pa med pa) in the conduct that involves nothing to and no effort (bya bra l rtsol med kyi spyod pa) ; the fact that there are no conceptions of subject and object in dharmakiiya, which is the inseparability of Awakened space and knowledge (dbyings dang ye shes dbyer med pa) ; the fact that there are no conceptions of birth, death, or transference (skye shi 'pho 'gyur gyi spros pa med pa) involved in the enj oyment bodies (longs sku, *sm?1bhogakiiya) that emerge from self-arisen compassion; the fact that there are no conceptions of conditioned dualistic perceptions involved in the emanation bodies (sprul sku, *n irmii�akiiya) that emerge from self-evolving compassion; the fact that there are no conceptions of an intrinsic 606 Chapter 5: The Dags po 'i bka ' 'bum S elf (bdag lta) in the Buddha's teachings; and the fact that there is no fragmentation or partiality in the measureless Awakened activities of compassion The text ends with an extensive colophon, which reads : The Jewel Rosary for the Highest Path, written by Bsod nams rin chen, the Meditator of the Rnyi Family [living in] Dags po in the East, a keeper of the trea sury of the instructions of both the Bka ' [gdams pa] and the Mahiim udrii (bka ' phyag gnyis) , is finished [The text] incorporates the essence of the stainless trans mission of sayings (gsung rgyun) spoken by the glorious Diparµkara [Atifa] and his followers (yab sras) , who c larified the [Buddha's] teachings [here] in the northern Land of S now with the blessing of the [earlier] teachers (bla ma) endowed with unfettered knowledge and the blessing of the meditational deities, the Goddess Tiirii and so forth, as these sayings were heard from [my] kind teachers of the Bka ' gdams pa tradition (bka ' gdams pa 'i bla ma sku drin can mams) It unites these teachings with the stainless [transmission of] s ayings (gsung) spoken by those who were cared for by Mid la ras pa, the king of the venerable masters , who held the heart essence of the Scholar-Siddhas (mkhas grub mams) , including the two great masters renowned like the sun and the moon in the noble l and of India, Naropa and Maitrl, along with [the Tibetan teacher] Mar pa Lho brag pa, and so forth [As a result] , may auspiciousness and blazing g lory adorn the world ! The master Sgam po pa said: "All those in the future, who have trust in me but who think they cannot meet me, shoul d read the treatises that I composed, including The Jewel Rosary for the Highest Path, The Jewel Ornament of Liberation, and so forth Reading these will be no different from meeting me in person " Since the Lord S gam po pa spoke thus, those fortunate ones who have faith in Lord Sgam po pa are requested to strive to propagate these [texts] May it be auspicious ! May it be good (man.galm!l bhavantu sub ham) ! 57 The text's colophon is succeeded by the standard brief printer's colophon 58 The colophon states that it was written by " B sod nams rin chen, the meditator of the Rnyi family [living] 57 DK.A.Chi l 2a _ : zag med [m]khyen pa dang ldan pa 'i bla ma dang/ rje btsun sgrol ma la 17 so gs !hag pa 'i Iha mams kyisl byang phyogs kha ba can gyis bstan pa 'i gsal byed du! mnga ' gsol ba 'i dpal ldan mar me mdzad yab sras kyis gsung rgyud dri ma med pa rnams/ bka ' gdam pa 'i bla ma sku drin can rnams la thos pa dang/ rgya gar 'phags pa 'i yul du nyin zla !tar grags pa 'i skyes mchog nii ro mai tri gnyis dang/ mar pa lho brag pa la so gs pa 'i mkhas grub rnams kyi thugs kyi bcud 'dzin pal rje btsun gyi rgyal po mid la ras pas rjes su gzung ba 'i gsung dri ma med pa mams phyogs cig du bsdus pa 'i lam mchog rin po che 'i phreng ba ces bya bal bka ' phyag gnyis kyis gdam pa 'i mdzad 'chang ba/ shar dags po rnying bsgom bsod nams rin chen gyis bris pa rdzags sol/ llbkras shis dpal 'ba r 'dzam gling rgyan du shag// rje sgam po pa 'i zhal nas/ ma 'ongs pa 'i gang zag bdag la mos shing/ bdag dang ma phrad snyam pa kun kyang/ kho bas rtsams pa 'i lam mchog rin po che 'i phreng ba dang/ thar pa rin po che 'i rgyan la sags pa 'i bstan chos rnams gzigs par zhul nga dang mngon sum du 'phrad pa dang khyad med par yod kyi gsungs 'dug pas/ rje sgam po pa la mos pa 'i ska! ldan rnams kyis 'di dag spel ba 'i las la brtson par zhu 'o// l/manga lam bha wantu shubhmrill 25 For a translation, see the summary of segment DK.A.B a ... Scholar-Siddhas (mkhas grub mams) , including the two great masters renowned like the sun and the moon in the noble l and of India, Naropa and Maitrl, along with [the Tibetan teacher] Mar pa Lho brag pa,... shown (bstan du med pa) The path (lam , *miirga) is a mere label, since there is neither a goer nor an act of going on the path Realization (rtogs pa, *avabodha) is a mere label, since there... comparison to all forms of artificially planned behaviors ; and to be without conceptualization and clinging to anything in comparison to all actions of giving away and offering material wealth and