Chapter : The Dags po 'i bka ' 'bum 447 begins by listing a series of contemplative points, which in an interlinear note are labeled "the nine points concerning the mind" (sems skor dgu pa) These include the mind identifying itself (sems rang du ngos bzung) , the mind coming face to face with itself (sems rang du ngos zin) , the mind introducing itself (sems rang du ngo sprad) , the mind recogni zing itself (sems rang du ngo shes) , the mind seeing itself (sems rang du mthong) , the mind experiencing itself (sems rang du myong), the mind feeling itself (sems rang du tshor) , the mind ascertaining itself (sems rang du nges) , and the mind freeing itself (sems rang du grol) Following this list, the segment contains a series of verses describing Mahamudra meditation and the manner in which the mind realizes everything to be mind and sees its own nature The piece employs a number of terms for the mind, such as " the primal awarenes s " (dang po 'i shes pa, *adijiiana), the natural mind (tha mal shes pa, -Zprakrta jiiana), and the radiance that is the mind as such (sems nyid 'od gsal, *cittati'ip rabhasvara) The segment has no colophon S egment DK.A ' a : The segment begins (DK B 'a 4b ) : Ina mo gu rul rang sems phyag rgya chen po de/ It ends (DK B 'a 4b 2) : lrje btsun bla ma snyi bsg0171 gyil lgsung ba 'i bdud rtsi 'i thigs pa yin! 1026 This is a short poem in two verses that characterize the nature of the mind, Mahamudra, as being an unceasing experience of dhannakaya The segment ends by describing the poem allegorically as being a drop (thigs pa) in the nectar of the venerable bla ma Snyi bsgom's sayings (gsung ba), here refe rring to B sod nams rin chen with the epithet "the meditator of the Snyi clan " (snyi bsgom) Segment DK.A 'a.9: The segment begins (DK B 'a 4b ) : na mo gu rul rje btsun bla ma rin po chef It ends (DK.A.'a a ) : rje btsun bla ma rin po chesl lphyag rgya chen p o mgur d u bzhengs! 1027 The ninth segment contains a song of Mahamudra instruction (phyag rgya chen po 'i gdams pa 'i glu), which is said to combine meditative experience (nyams) and realization (rtogs) It describes the manner in which the mind realizes its own nature through a series of visions (mthong) The end of the song ascribes its authorship to an unnamed "venerable precious bla ma " (rje btsun bla ma rin po che) Segment DK.A ' a : The segment begins (DK.A 'a a ) : Ina mo gu rul bla ma snyi sgom gyi gsung sgrosl rang sems rig pa 'i ngo bo de/ It ends (DK.A 'a 5b ) : lprad::;nyi'i bo dhis zhus pal rje btsun rin po ches gsungs sol! 028 The segment opens with the title " a chen mdzod vol Ka (TBRC W23447- 894) pp 6r2 , dbu med manuscript NGMPP L470/9 folios 3br4a6 026 Correl ated passage s : DK.a.Kha as.6 , DK.B ' a 4b , DK.D 'a 4b 1.2, DK Q ' a 2b 2, DK.R 'a 6b 6-7a2 , DK S 'a 6bn DK.T 'a 4b, Phyag chen mdzod vol Ka (TBRC W23 447- 894) pp -2 92, dbu med manuscript NGMPP L470/9 folios 4a6-4b2 27 Correlated passages: DK.a.Kha 5a6-5b , DK.B 'a.9 4br5 a i , DK.D ' a 4br5a1 , DK Q ' a 2br3 a i , DK.R.'a.9.7ar7b4, DK S 'a.9.6b 4-7b i , DK.T 'a.9 4b , Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 7s-2 i , dbu med manuscript NGMPP L470/9 folios 4bn 02 Correlated DK.D ' a a -5b , passage s : DK.a.Kha.5b -6a5 , DK.B 'a a1 -5b , DK Q.'a a1.7 , DK.R.'a 0.7b4- 8hJ, DK S 'a 0.7b - a5 , DK.T.'a Sn-Sb, Phyag chen mdzod vol Ka (TBRC W23447- 894) pp -2206, dbu med manuscript NGMPP L470/9 folios 4br5b 448 Chapter 5: The Dags po 'i bka ' 'bum saying by Bla ma Snyi sgom" (bla ma snyi sgom gyi gsung sgros) It then quotes a few prose sentences describing the nature of the mind and how the practitioner needs to maintain unceasing awarenes s of this nature throughout all daily activities and even while sleeping at night Another prose section then presents the manner of meditating on this nature Finally, the segment contains a short narration describing how B sod nams rin chen's younger nephew Shes rab byang chub went to Ela ma Snyi bsgom, who gave Shes rab byang chub the instruction on Mahiimudrii, the white panacea (phyag rgya chen po dkar po gcig thub) , the co-emergent nature that i s the highest essence within every sentient being In the presence of the bla ma on Mount S gam po (sgam po 'i ri) , Shes rab byang chub then put his experience and realization into words, but - it is said - these words should not be taught to j ust anyone, since they might give rise to wrong views in those who not realize the word's real meaning The segment ends with a colophon saying that this was spoken by the precious master (rje btsun rin po che) having been requested by Prajfiabodhi, i e , Shes rab byang chub It would then seem that the phrase " the precious master" here denotes Shes rab byang chub Segment DK.A 'a.1 : The segment begins (DK.A.'a l 5b , ) : /Ina mo gu ru/ zh i gnas skye ba 'i rgyu ni bzhi ste/ It ends (DK.A ' a l l b ) : ting nge 'dzin gyi rtsal sbyong ba 'o/ Ices gsung ngo// 029 The beginning of the segment bears some resemblance to segments Dk.A.Nga.4 and DK.A.Da.4 It starts by listing four conditions for creating a good practice of tranquility meditation (zhi gnas, *fomatha), viz the b la ma's blessing, a fortunate circumstance, the gathering of merit, and purification of negative actions Then it turns to describe the co-emergent knowledge (lhan cig skyes pa 'i ye shes, *sahajajfiiina) , which is said to exists forever as the natural mind (tha mal gyi shes pa, *prakrtajfiana) To recog nize this nature, the practitioner is instructed to rest in the uncontrived (ma bcos pa, *akrtima), being a natural state wherein the nature of the mind neither arises, abides, or ceases The practice is then laid out in terms of the view ( lta ba), meditation (bsgom pa), and conduct (spyod pa) The resultant realization is presented with respect to the best (rab) , the middling ( 'b ring), and the lowest (tha ma) types of practitioners The segment thereupon turns to describe two stages of higher experience The first i s when the nature is perceived and i s ascertained (snang ba l a nges pa) , i n which case i t has become full realization The second is when the nature is perceived without being [fully] ascertained (snang la ma nges pa), in which case it takes the form of the three meditative experiences of bliss (bde ba), presence (gsal ba) , and non-thought (mi rtog pa) These experiences are here presented in some detail The internal signs of accomplishing tranquility meditation (zhi gnas kyi nang rtags) are listed and briefly explained in the form of the five signs (rtags lnga) , being comparable smoke (du ba !ta bu), a mirage (smig sgyu lta bu), fire-flies (srin bu me khyer !ta bu) , a 02 DK.B 'a l 5b -6h DK.a.Kha.6a5 -7b2, DK.D.'a l 5b -6b , DK Q.' a l l 3b -355b (folio numbers 354 and 5 have been applied to the same folio in the print), DK.R 'a 1 Sbr l l a, , DK S 'a l l a5 - 0b3 , DK.T.'a 1 5b-6b, Phyag chen mdzad vol Ka (TBRC Correlated passage s : W23447- l 894) pp 2206 -2246, dbu med manuscript NGMPP L470/9 folios 5b 1-6b6 Chapter : The Dags po 'i bka ' 'bum 449 lamp (mar me lta bu), and a cloudless sky (sprin med pa 'i nam mkha ' lta bu) The listing of the signs is followed by an additional explanation on when the nature is perceived and is ascertained (snang ba la nges pa) and when the nature is perceived without being [fully] ascertained (snang la ma nges pa) This part of the segment ends with the quotation of an unnamed verse Segment DK.A 'a.12: The segment begins (DK.A 'a 6b ) : //gsang sngags pa n il don dngos lam du byed de/ It ends (DK.A 'a 6b ) : Ide ni chos kyi sku 'o/ /ces gsung ngo/! 030 The segment gives a short presentation of yoga method of the S ecret Mantra approach (gsang sngags pa, *guhyamantra) It describes how the winds are made to enter the central channel (a wa dh a tf, *avadhuti), which gives rise to the meditative experiences of bliss, presence, and non-thought It is explained how the meditator should relate to these experiences in order to move beyond them and reach full realization S egment DK.A ' a : T h e segment begins (DK.A.'a 6b ) : //gnas pa dang rtogs pa gnyis las/ gnas pa ni It ends (DK.A 'a 7as) : Ide kho nas stong pas bstan pa 'o/ lzhes gsung ngo/! 103 The segment briefly explains the differences between contemplative abi ding (gnas pa, *sth iti) , realization (rtogs pa, *avabodha), and meditative cultivation (bsgom pa, *bhiivana) The non-conceptual state that can be achieved in contemplative abiding is said not to be an ultimate goal, since such forms of non-conceptuality also are found in mundane states of unconsciousness (brgyal ba) , intoxication (ra ro ba), and deep sleep (gnyid thug po) Instead, the meditator should strive for proper realization, which involves a sense of clarity and presence (gsal ba, *vyakti) and knowledge (rig pa, *vidyii) The attained knowledge, in turn, acts as a countermeasure against likes and dislikes (chags sdang) Segment DK.A ' a : The segment begins (DK.A.'a 4.7a5 ) : //'chi ba 'i tshe/ dngos po thams cad sgyu ma lta bu 'i 'dun pa drag po bya/ It ends (DK.A.'a 4.7b ) : lphan yon nil m tshams med pa byas pa yang bde 'gror skye bar bshad dol! 1032 The segment gives an explanation on the process of dying, including a short instruction on how to perform Transference ( 'pho ba, *sm71kriinti) at the time of death Transference can either be made into a pure B uddha land, such as Sukhavatf (bde ba can) or into the heart of the practitio1 03 ° Correlated passages : DK.a.Kha.7b2_4, DK.B 'a 2.6b 4-7 DK.D 'a 6b 4-7ai , DK.Q.'a l 5b 3_6 (folio numbers 354 and 5 have been applied to the s ame folio in the print), DK.R.'a l l a14, DK S 'a 0h l l a2, DKT 'a 6b-7n, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 2246-2254, dbu med manuscript NGMPP L470/9 folios 6b6-7a2 03 DK.B 'a 6br 7as, DK.D ' a 7a1-6, Correl ated passages: DK.a.Kha 7bs-8a3, DK.Q.'a l 5b -356a4 (folio numbers 354 and 5 have been applied to the same folio in the print) , DK.R.'a l l a4- 2ai , DK S ' a l l ar l l b4, DK.T.'a 7n, Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 2254-226 , dbu med manuscript NGMPP L470/9 folios 7ar 7b i 032 Correlated passage s : DK.a.Kha ar 8b2, DK.B 'a 4.7a5 -7b , DK.D.'a a5-7b4, DK.Q.'a 6a4-356b2, DK.R.'a 2a1 - 2h DK S 'a l b 4- l 2b i , DK.T 'a 4.7n-7b, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 226s-22h dbu med manuscript NGMPP L470/9 folios 7b 1_7 , 450 Chapter 5: The Dags po 'i bka ' 'bum ner's chosen deity (yi dam, *i�!adevatii) The 'pho ba instructions here involve arranging the body of the dying person in the particular manner that is described elsewhere in the corpus in the instruction given on " Forceful Transference " (btsan thabs kyi 'pho ba) 1033 Sei:ment DK.A ' a : The segment begins (DK.A 'a 7b ) : lam rnam pa gsum las/ rjes dpag lam du byed pa n il It ends (DK.A 'a a ) : !gdod ma nas rgyun chad med pa 'i gnad kas! shes gsung ngo// 034 The segment is a brief passage that l ays out the three paths known as "using inference as the path" (rjes dpag lam du byed pa) , " using blessing as the path" (byin brlabs lam du byed pa), and " using direct experience as the path" (mngon sum lam du byed pa) 1035 Segment DK.A ' a : The segment begins (DK.A.'a l a ) : !!rlung dhu tfr tshud pas! yon tan brgyad la sags pa 'byung ste/ It ends (DK.A 'a a5 ) : ltheg chen gyi chos la dad gus cher skye ba yin no! /zhes gsung ngo/! 036 The segment explains in brief how to generate insight (!hag mthong, *vipasyana) into the nature of the mind at the point when the winds have entered the central channel and the five sign (rtags lnga) and eight qualities (yon tan brgyad) have appeared Segment DK.A ' a 17 : The segment begins (DK.A.'a 8a5 ) : //lhan cig skyes pa 'i rang bzhin de nyid nil It ends (DK.A 'a 8b ) : !khyed de la 'jigs mi dgos/ shes pa 'o/! 037 This is another short saying It discusses the co-emergent nature (lhan cig skyes pa, *sahaja) in a framework of declarations ( 'o dad) The segment is identical to DK.A Cha 03 Segment DK.A ' a : The segment begins (DK.A.'a l 8b ) : //shes pa sgom d u 'dad pa dang/ mi 'dad pa gnyis yod de/ It ends (DK.A.'a l 8b ) : /rims kyis pa n il go ms pa las 'char ro/ lzhes gsung ngo/! 039 The segment gives a short treatment of meditation experience 033 See segments DK.A.Pa and DK.A.Tsha.4 034 Correlated passage s : DK.a.Kh a 8b2 , DK.B 'a 7b4- a1 , DK.D.'a 7b4-8a2, DK.Q.'a 6b 2-7 , DK.R.'a 2b3- l a5 , DK S 'a 2b 1- a2, DK.T.'a 7b-8n, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 227 -2286, dbu med manuscript NGMPP L470/9 folios 7br8as 03 These explanations are also found in segments DK.A.Cha.23, DK.A.Tha 0, and DK.A.Tha 036 Correlated passages : DK.a.Kha a 3.6, DK.B 'a a s, DK.D 'a l a2-6, DK.Q.'a 6br 57�, DK.R 'a a5 - l 3b , DK S 'a ar l 3b2, DK.T 'a Sn, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 228 -229 , dbu med manuscript NGMPP L470/9 folios 8as-8b2 03 Correl ated passages: DK a.Kha.9b (the passage does not contain the first three sentences of 4.6 the segment, but commences from the sentence /'o dad mam pa gsum las/) , DK B 'a 8as-8b i , DK.D 'a l a6 - 8bi, DK Q 'a l 57 a4-6 , DK.R ' a l 3b - 4a3 , DK S 'a l 3br l 4ai , DK.T 'a l 8n8b, Phyag chen mdzad vol Ka (TBRC W23447 - 94) pp 229 -2304, dbu med manuscript NGMPP L470/9 folios 8b 03 For a more elaborate summary, see DK.A Cha 03 Correlated DK.D.'a l 8b2-9a2, DK.B 'a l 8b , passage s : DK.a.Kha.9b 6- 0a5 , DK.Q.'a 57a5-357bs, DK.R.'a 4�- 5a1 , DK S 'a 4a - 4bs, DK.T.'a 8b-9n, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 2304-23 6, dbu med manuscript NGMPP L470/9 folios 8b5-9as Chapter : The Dags po 'i bka ' 'bum 45 within the practice of Mahamudra It describes how to rest the mind in a present and non conceptual state It then briefly lays out the four yogas of one-pointedness (rtse gcig), freedom from conceptual entanglement (spros bra!), one taste (ro gcig) , and non-medita tion (sgom med) The segment ends by distinguishing the approaches of the instant (cig car ba) and gradual (rim gyis pa) practitioners The segment has no colophon Se�ment DK.A ' a : The segment begins (DK.A 'a l 8b1) : //gsang sngags pa n il tshe gcig !us gcig par 'gro ste/ It ends (DK.A.'a 9a5 ) : Ide sus kyang mi khegs pa yin pas de [ta bu 'i gang zag de ni don grub pa 'o/ /ces gsung ngo/ lifhil c i 'i phyir ma rig pa �he na!mdo las/ rig pa m i shes p a 'i phyir na ma rig pa zhes bya/ ces gsungs so! 04 The segment discusses the basic principles of the Secret Mantra approach (gsang sngags pa, *guhyamantra), characterizing it as a path of blessing (byin rlabs) that arises in the meeting of a realized teacher (bla ma rtogs ldan) and a talented student (slob ma ska! ldan) A verse by Tilopa is quoted to underline the importance of meditation experience (nyams su myong ba, *anubhava) and the segment gives a short exegesis of the verse Thereupon, a short prose passages is cited from Mi la ras pa The segment has no colophon Segment DK.A ' a.20: The segment begins (DK.A 'a.20 as) : /gnyug ma rab rib skyes kyang/ yul la so gs pa la chags na/ It ends (DK.A.'a.20.9b ) : lrtogs pa namkha 'i khams su khyer ba byal Ices gsung ngo// ifhi/! 041 This segment treats the problem of still entertaining attachment (chags pa, *smiga or *raga) in spite of having given rise to the original nature (gnyug ma, *nijasaryzvid) It states that the experience of the original nature will not benefit the practitioner, unless he completely abandons attachment to this life To counter this problem, the practitioner should concentrate on seeing all phenomena and sensory perceptions as being illusory and he should train himself in kindness , compassion, and the resolve for Awakening Thereupon, the segment presents three aspects of the original nature, namely its essence (ngo bo, *svabhava), its cause (rgyu, *hetu), and its result ( 'bras bu, zphala) It is notable that these explanations are related to the practice of Inner Heat (gtum mo), which is said to be the cause for the original nature A saying by the teacher (bla ma) is quoted to empha size the importance of meditation for developing the view The saying also provides a series of analogies to illustrate the nature and procedure of a proper meditation practice The segment has no colophon Segment DK.A 'a.2 : The segment begins (DK.A.'a.2 9b ) : !/bla m a stong nyid mngon du byas pa gcig gis/ It ends (DK.A.'a.2 0a7 ) : /dbye ba tha dad pas sol shes gsungs sol/ 4° Correlated passages: D K a.Kha Oas- 0b3, D K.B 'a 8br9as, D K.D 'a 9a2 6, DK.Q 'a 57bs- a2, DK.R 'a l 5a1 - 5b3, DK S 'a l 4b - 5a5 , DK.T 'a l 9n, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 232 1-233 , dbu med manuscript NGMPP L470/9 folios 9as-9b 041 Correlated passages : DK a.Kha 0b3- l l a3 , DK.B ' a.20 9as-9b , DK.D 'a.20 a6-9b , DK.Q.'a.20 a3- 8b2, DK.R 'a.20 5b3- l 6b3, DK S 'a.20 as- 6a4, DK.T 'a.20 9n-9b, Phyag chen mdzod vol Ka (TBRC W23447- 894) pp 23 1-234s, dbu med manuscript NGMPP L470/9 folios 9b 3- 0a3 ... pa, *guhyamantra), characterizing it as a path of blessing (byin rlabs) that arises in the meeting of a realized teacher (bla ma rtogs ldan) and a talented student (slob ma ska! ldan) A verse... entered the central channel and the five sign (rtags lnga) and eight qualities (yon tan brgyad) have appeared Segment DK .A ' a 17 : The segment begins (DK .A. 'a 8a5 ) : //lhan cig skyes pa 'i rang... 030 The segment gives a short presentation of yoga method of the S ecret Mantra approach (gsang sngags pa, *guhyamantra) It describes how the winds are made to enter the central channel (a wa dh