452 Chapter 5: The Dags po 'i bka ' 'bum i_thill 1042 The segment explains how a true teacher ought to possess genuine realization of emptiness The passage includes a saying (de nyid yin te de nyid mini lsdong po yin te 'bras bu mini /yon tan yin te rtogs med m in) that in segment DK.A.Nga.7 is ascribed to Mi la ras pa The second part of the segment explains how meditation on a chosen deity (yi dam, *i�_tadevata) and mantra recitation purify the body and speech The segment has no colophon Segment DK.A ' a.22 : The segment begins (DK.A.'a.22 l 0a1) : !Ina mo gu ru/ nad zhi bar byas pa la gsum las/ It ends (DK.A.'a.22 0b ) : /khyed dang mthun na legs/ mi kho ba 'i 'dod pa bde legs/ shes gsung ngol! 043 The segment begins by explaining how to relate meditatively to diseases and how eventually to cure them Three approaches are taught The first is to depreciate the illness (nad smad dbab pa) by contemplating how it is relatively minor in comparison to other potential future diseases one may undergo The second is to cut off the illness (nad tshar gcod pa) by contemplating how the phenomenon lacks any discernible features in terms of its origin and way of abiding The third i s to utilize the illnes s as part of the path (nad lam du khyer ba) by seeing that the experience of the disease is mental and the mind is unborn The segment ends by discussing how realization (rtogs pa) arises Segment DK.A ' a.23 : The segment begins (DK.A.'a.23 0b ) : //rtog par bya ba 'i chos gsum nil It ends (DK A ' a.23 l l a3 ) : /zhes rje snyi bsgom gyis shes rab byang chub la sgam po dpal gyi ri la gsungs pa 'o// 044 The segment presents a saying that lays out three thing s t o be understood (rtog p a r bya ba 'i chos gsum) The first is that from a source that isn't anything, a multiplicity emerges S econdly, although it emerges as a multiplicity, it isn't any object at all Thirdly, when this has been realized, its non-duality cannot be expressed in words This is followed by three points to be practiced, along with a brief explanation on the view, meditation, and conduct The segment ends with the colophon : "Thus was spoken by the venerable meditator of the Snyi family [i e , B sod nams rin chen] to Shes rab byang chub on glorious mountain of S gam po " Segment DK.A 'a.24 : The segment begins (DK.A.'a.24 l a3 ) : /Ina mo gu rul grub thob bla ma rnams la nil It ends with the colophon (DK.A.'a.24 l a7 ) : /'di ras pa 'i gsung yin 042 Correlated passages : DK.a.Kha I I ar 1 b , DK.B 'a 9b 4- l 0a1, DK.D 'a.2 Oa - l 0b , DK Q ' a 8br359as , DK.R.'a.2 6b3- l 8a2, DK S ' a 6�- l 7b3 , DK.T 'a l On- l Ob , Phyag chen mdzod vol Ka (TBRC W23447- 94) pp 2345 -23 i , dbu med manuscript NGMPP L470/9 folios 0a3- l 0b1 043 Correl ated passages: DK.a.Kha I I b 2a6, DK.B 'a.22 l Oar Ob5, DK.D.'a.22 0b4- l l a4, 6DK.Q.'a.22 9a5 -359b , DK.R.'a.22 ar l 8b , DK S 'a.22 l 7b3- 8bi, DK.T.'a.22 l Ob- l l n , Phyag chen mdzod vol Ka (TBRC W23447- 94) pp 237 -23 , dbu med manuscript NGMPP L470/9 folios l Obr 1 �1 044 Correlated passages : DK.a.Kha 2a 2b3 , DK.B 'a.23 0b - l l a3 , DK.D.'a.23 l l a - l l b i , 66 DK.Q 'a.23 9b 4- , DK.R 'a.23 8b - 9a6 , DK S 'a.23 8br l 9a2, DK.T ' a.23 l n- l l b , Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 238 4-2393 , dbu med manuscript NGMPP L470/9 folios 1 a5- l l b2 453 Chapter : The Dags po 'i bka ' 'bum no// l/zhes pa 'di nil rje nyid kyi dbon po spyan snga chos kyi rje/ bsod nams lhun grub zla 'od dpal bzang pos/ ri bo shan tir/ bka ' brgyud kyi bstan pa spel ba 'i ched du par du bgyis pa 'o/ yi ge pa ni shes rah kun dga ' yin// 045 The final short segment contains a prayer for realizing the nature of the mind, containing instructions on how to rest therein The segment itself ends with the short colophon "This is the saying of the cotton-clad (ras pa) " This is followed by the short printer's colophon, to which the name of the scribe (yi ge pa) who produced the written copy for making the xylograph has been added, namely Kun dga' 5.24 DK.A Ya: Sayings of the Dharma Master, the Doctor from Dags po: Pointing Out the Root of Mahamudra, a.k.a Introducing the Idea of Using Perceptions as the Path, a k.a Mahamudrii, the Unchanging Natural State (Chos rje dags po lha rje 'i gsung/ phyag rgya chen po 'i rtsa ba la ngo sprod pa zhes kyang bya snang ba lam khyer gyi rtog pa cig chog ces kyang bya phyag rgya chen po gnyug ma mi 'gyur ba ces kyang bya ba bzhugso) folios, segments, colophons Like the previous work, this too is a Mahiim udrii text attributed to B sod nams rin chen's younger nephew D ags po B sgom chung Shes rah byang chub B esides explaining Mahiimudra practice, it also contrasts Mahiim udrii with the Common Mahayana teachings of the Bka ' gdams pa tradition and the Tantric teachings of Mi la ras pa The text also contains instructions on the Tantric yoga of Inner Heat Se�ment DK.A.Ya.1 : The segment begins (DK.A.Ya l l b ) : Ina mo ratna gu ru/ rje btsun dags po snyi sgom gyis phyag rgya chen po 'i gdam ngag/ It ends with the colophon (DK.A.Ya l 5b ) : rang gi nyams myong bris pa 'i !de mig ces bya ba 'o// 1046 The segment opens with a heading that characterizes its content as being a "Mahiimudra instruction by Master Dags po Snyi sgom, " thereby ascribing the teaching to B sod nams rin chen, the meditator of the Snyi family (snyi sgom) The author also states that he has written thi s text as a mixture of the bla ma's sayings (bla ma 'i gsung) combined with his own meditative experiences (rang gi nyams myong) The segment then divides all the teachings of the B uddha into two domains : those that pertain to conduct (spyod pa, *carya) and those that pertain to the view (!ta ba, *dn_ti) Conduct consists o f various practices aimed at turning away from sar(lsara and cultivating the spiritual attitude of a bodhisattva , such as contemplating impermanence, meditating on actions and result, and engendering kindness, compassion and the resolve for Awakening The view is first presented as the Mahayana view of essenceles sness (rang bzhin med pa, 045 Correlated passage s : DK.a.Kha 2b3.6 , DK B 'a.24 l l a3-7 , DK.D 'a.24 l l b s, DK.Q.'a.24.3 60a , DK.R 'a.24 9a6-20a3, DK S 'a 24 9a2- 9b2, DK.T 'a.24 l b , Phyag chen mdzad vol Ka (TBRC W23447- l 94) pp 2393-240 , dbu med manuscript NGMPP L470/9 folios 1 b3 046 Correlated passages : DK.B Ya b -5b , DK.D.Ya b -6a2, DK.Q Ya 60a -365a3 (the folio numbers 364 and 65 are assigned to the same folio in the print) , DK.R.Ya b -9a5 , DK S Ya l b -9a+, DK.T.Ya l b-6n, Phyag chen mdzad vol Ka (TBRC W23447- 894) pp 240r 252 Text DK.A.Ya has no paral lel in DK.a 454 Chapter 5: The Dags po 'i bka ' 'bum *ni[1Svabhiiva) according to the Piiramitii and Madhyamaka teachings This is the view that is cultivated in the Bka ' gdams pa tradition and by all those who study philosophy (mtshan nyid pa thams cad) The view may also be that of the S ecret Mantra (gsang sngags, *guhyamantra) as it is taught in the tradition of Mi la ras pa, namely according to the Mahiimudrii approach (phyag rgya chen po) The segment then lays out in some detail the Mahiimudrii attitude towards any thought, concept, or notion, namely an attitude of equanimity and non conceptuality When holding this view, thoughts should neither be seen as positive or negative and accordingly there is nothing to give up and nothing to accomplish In the explanation thereof, the segment makes reference to the story of Tilopa and also employs several similes that in the canonical literature often are associated with teachings on the Buddha-nature These are, for example , the simile of a treasure buried beneath the house of a destitute man or the simile of a pure universal monarch staying in an impure human womb prior before being born The passage also paraphrases a longer saying attributed to the Indian master Rje btsun Khyi thul can (Kukkur1pa?) The segment then raises the question as to what difference there is between the way in which ordinary people pay no attention to their thoughts and how yogis (rnal 'byor pa) pay no attention to their thoughts An extensive answer is given Overall, the segment contains several shorter sayings attributed to " the meditator of the Snyi family" (snyi sgom), particularly in its final pages The end of each saying is marked by the word " said" (gsung) Other sayings are attributed to Mi la ras pa and the *Bodhi sattva (byang chub sems dpa ) , the latter probably referring to the Bka ' gdams pa teacher under whom B sod nams rin chen first studied meditation, namely *Aciirya B yang chub sems dpa' 04 The segment ends with a colophon (quoted in Tibetan above) : " [This text is] called the key consisting in what I have noted down concerning my own meditative experience " Segment DK.A.Ya.2 : The segment begins (DK.A Ya 5b1) : Ina mo c)ii ki ni ye! /rang gi sems la ma blta/ It ends with the colophon (DK.A Ya 6a7 ) : /phyag rgya chen po sku med kyi rtsa bal lrje btsun dags po 'i rin po che snyi sgom gyi zhal gdams so// 048 This short segment cites and explains a series of Mahiimudrii phrases or terms, possibly derived from segment DK.A Ya The first is the phrase, "Do not look at your own mind" (rang gi sems la ma blta) The second is the expression, "Do not meditate " (ma sgom) The third is the sentence, "Do not meditate on intellectually created phenomena but place them in the natural state " (blo la byas pa 'i chos mi sgom par tha mal par bzhag) The fourth is, "Leave it in the natural state ; that is non-artificiality " (tha mal par zhog/ ma bcos pa de yin/) Thereupon, the segment briefly sums up the main points and then ends with a colophon 047 See fn 57 048 Correlated passages: DK.B Ya.2.5br6a1 , DK.D.Ya.2.6ar6b3, DK.Q.Ya.2 65 a4-3 65b4, DK.R.Ya.2.9as- 0a5 , DK S Ya 9