Chapter : The Dags po 'i bka ' 'bum 247 the path and its result The path ( lam, *marga) consists of abandoning what is to be remo ved (spang bya spong ba, *parivarjayitavyaparivarjana) and letting the remedy (gnyen po, *'pratipak�a) arise in the practitioner' s stream of being (rgyud, *santdna) The result ( 'bras bu, *phala) is to perfect this process of abandoning and to attain complete knowledge (spang pa dang ye shes mthar phyin pa) What is to be abandoned (spang bya, *parivar jayitavya) , moreover, is divided into that which is to be abandoned on the path of seeing (mthong spangs) and that which is to be abandoned on the path of cultivation (bsgom spang) It is also divided into the afflictive emotions (nyon mongs pa, *kle§a) and concep tuality (rnam par rtog pa, *vikalpa) The Mahayana path that should be employed to effect the elimination of these states to be abandoned is threefold: the way of abandonment (spong ba 'i lam, *parivarjanamiirga) signifying the Paramitiiyiina, the way of transformation (bsgyur ba 'i lam, *pari1:1amamiirga) denoting the Secret Mantrayiina , and an approach dubbed " taking the original nature as the path by ascertaining the mode of abiding" (gnas lugs gtan la phab nas gnyug ma lam du khyer pa) This third approach is here given in the form of a teaching called the "discus-like instruction cutting off all thoughts" (rnam par rtog pa thams cad gcod par byed pa 'khor lo !ta bu 'i gdam ngag) To purify or remove rebirth (skye ba 'dag par byed pa, *janmavifuddhi), the practitioner has to purify action (las 'dag pa, *karmavifuddhi) To purify action, the practitioner has to purify afflictive emotions (nyon mongs pa 'dag pa, *kle§avifuddhi) , and to purify those, the practitioner has to purify clinging to experiences as being real (snang ba la bden zhen 'dag dgos) To achieve this , it is necessary achieve insight into the mode of being (yin lugs) and the mode of abiding (gnas lugs) of experiences (snang ba , *avabhasa) Experience or appearances (snang ba) are deluded experiences of the mind (sems kyi 'khrul pa 'i snang ba , *cittasya vyiikuliivabhasaf:i), comparable to dreams (mdangs sum gnyid log pa 'i rmi lam) Their mode of abiding (gnas lugs, *prakrti?) is that they abide or exist (gnas pa, sth iti) in the inseparability of experience and emptiness (snang ba dang stong pa gnyis su med par) If this is realized, clinging to experiences as being real stops and this effects the purification or removal of afflictive emotions, karmic actions , and sm!isiiric rebirth The segment then goes on to give explanations of the mind's mode of being (yin lugs) , describing it as not being established as a thing or possessing any fixed traits (dngos po dang mtshan ma gang du yang grub pa med de) Its nature i s radiance ( 'od gsal, *prabhasvara), which is dha rmakiiya (chos kyi sku) The mind abides (gnas pa, *sth iti) in the inseparability of presence and emptiness (gsal stong gnyis su med par) It is inexpres sible (brjod med, *nirabhiliipya) Knowing this will likewise purify afflictive emotions , actions, and rebirth I t is by never becoming divorced from this state that dharmakiiya i s realized The teaching o f the segment is supported by several quotations from Nagarjuna, Saraha, and a number of Mahayana Sutras Segment DK.A.Ca : The segment begins (DK.A.Ca b ) : na mo gu ru/ bla ma rin po che 'i zhal nas! 'o skol da res nges pa don gyis gdam ngag gi gnad la brten nas 'bras bu yang dag par rdzags pa 'i sangs rgyas sgrub par byed pa 'i thabs cig ston/ It ends 248 Chapter 5: The Dags po 'i bka ' 'bum (DK.A.Ca 3 a7 ) : mi la 'i zhal nas kyang/ sems ma bcos pa de nyid chos kyi sku 'ol /ces so// Segment fiften starts by discussing buddhahood (sangs rgyas) in terms of the logical relation ( 'brel pa, *sambandha) between sentient beings (sems can, *sattva) and buddha (sangs rgyas) Three types of relations are distinguished, namely a causal relation (rgyu 'bras kyi 'brel pa, *hetuphalasambandha), a mutually relative relation (phan tshun ltos chos kyi 'brel pa, *apek:jadha rmasambandha), and a same-nature relation (bdag nyid gcig pa 'i 'brel pa, *ekatmyasambandha) It is then logically argued how come the relation found between a sentient being and buddhahood c annot be a causal relation or a mutually relative relation, and why it has to be a same-nature relation, given that buddhahood logically must exist inherently within every sentient being It is taught that buddhahood, which is the real nature of the mind, is inexpressible (brjod du med pa, *nirabhilapya) and beyond the intellect (blo las 'das pa) As long as this has not been realized, the mind remains deluded ( 'khrul), which causes dualistic thoughts of experience and subj ect (gnyis snang dang gnyis 'dzin gyi rtog pa) to emerge as a multipli city (sna tslwgs su shar ba) To become free from this delusion, the practitioner needs to ascertain the real nature of the mind (gnas lugs kyi don gtan la phab) and cultivate this understanding in meditation (bsgom, *bhavana) The meditation may either involve an object (mtshan bcas, *sanimitta) or it may be without any identifiable object (mtshan med, *nirnimitta or *animitta), but in either case the basic point is to ascertain the mode of being (yin lugs) of the meditative experience and realization (nyams dang rtogs pa) To illuminate the meaning of the mode of being, the segment teaches another fourfold instruction (gdam ngag, *avavada), which it compares to a mirror (me long !ta bu) that clearly reflects this mode, allowing one to see it as vividly as one's own face reflected in the mirror The first point mentions the two overall types of meditation (sgom pa, *bhavana), namely meditation involving an obj ect (mtshan bead, *sanimitta) and meditation without any object (mtshan med, *nirnimitta) Examples of meditations involving objects include meditations on loving kindness (byams pa, *maitrl) , compassion (snying rje, *karUl:ia), and the resolve for Awakening (byang chub kyi sems, *bodhicitta) up to their advanced level on which these attitudes are practiced in a non-referential manner (mi dmigs pa, *anupalabdhi) Meditations with objects also include the Generation S tage practices (bskyed rim, *utpattikrama) of the S ecret Mantra vehicle, along with yogas focused on channels and winds (rtsa dang rlung, *na�ivayu) up to the advanced level of such practices on which the meditator dwells in the unborn nature (skye med, *nirjata) S ince these practices all revolve around conditioned phenomena ( 'dus byas, *sarrzskrta), they can only result in sa111saric outcomes Hence, the practitioner should ultimately discard these practices and move on to the meditations without identifiable objects To so, the blessing (byin rlabs, *adhisthana) of a qualified teacher (bla ma, *guru) is needed, which gives rise to meditative experiences (nyams myong , *anubhava) of bliss, presence, and non-thought (bde gsal mi rtog) or, in Correl ated pas s ages : DK a.Ka 08ar 09b , DK.B Ca b4- 3 a1, DK.D.Ca 34as-36a6' DK.P.Ca 4as- 6a6 , DK Q C a l 4br l 6b 4, DK.R.Ca 50br53b3, DK S Ca 60a1 -63b2, DK.T.Ca pp 262s-28 Chapter : The Dags po 'i bka ' 'bum 249 other words, the experience of meditative absorption (sa m 'a dhi bzang po, *samadhi) With such experience in hand, the meditator can rely on the teacher's key point instructions (gnad) to ascertain the nature (gnas lugs, *prakrti?) of inner and outer perceptions (dran snang) and of the space of reality (chos kyi dbyings, *dharmadhatu) The practitioner learns to see both inner states of mind (nang dran pa) as well as outer sensory perceptions (phyi snang ha) as being inseparable from emptiness (stong pa gnyis su med pa) Thereupon, he ascertains (gtan la phebs pa) the nature of the space of reality as being free from any conceptual entanglement (spros pa 'i mtha ' thams cad dang bral ha) Its nature is unthink able (bsam gyis mi khyab pa, *acintya) and inexpressible (b1jod du med pa, *nirabhiliipya) The meditative abiding i n this space needs to b e without artifice and uncontrived (ma bcos pa, *akrtrima) and this is what is called dhannakaya (chos kyi sku) To remain therein free from movement and separation is what is called awakening from the sleep of ignorance (ma rig pa 'i gnyid sad pa) The explanations of the segment are supported with quotations from Ati5a's Bodh ipathapradfpa and from Mi la ras pa Segment DK.A.Ca 16: The segment begins (DK.A.Ca 3b ) : na mo gu ru/ bla ma rin po che 'i zhal nas/ spyir yang dag par rdzogs pa 'i sangs rgyas kyis gsungs pa 'i chos thams cad kyang bsdu na rnam pa gnyis/ It ends (DK.A.Ca ai) : yid kyi dri ma dag nas lhan cig skyes pa stel zhes gsungs so// In this segment, the Buddhist teachings are first summed up in two broad categories, namely the explanations given in the Siitra and Tantra scriptures (mdo rgyud kyi bshad pa) and the explanations on the various points of the instructions which are handed down through oral transmission (snyan rgyud gdam ngag gi don bshad pa) The latter type includes instructions of expedient meaning pertaining to the gradual path (drang don gyi gdam ngag lam rim gyis pa) and instructions of definitive meaning intended for the instant path (nges pa don gyi gdam ngag lam cig car ha) In this segment, the instructions for the instant path will be presented Four kinds of definitive instructions are then distinguished: ( ) instruction on the view (!ta 'i gdam ngag, *dr�_ty avavada) aimed at ascertaining the obj ect of knowledge (shes bya gtan la 'bebs pa), (2) instruction on meditation (sgom pa 'i gdam ngag, *bhavaniivaviida) dealing with how to put this certainty into practice (de nyid nyams su Zen pa), ( ) instruction on conduct (spyod pa 'i gdam ngag, *caryiivavada) concerned with blending the meditation with its obj ect (de nyid yul dang bsre ha) , and (4) instruction on the result ( 'bras bu 'i gdam ngag, *phaliivaviida) showing how the practitioner has become one with the meaning (de la don gcig tu gyur pa) The remainder of the segment presents these four points in detail 61 Correlated passage s : DK.a.Ka 09b - l l l b2, DK.B Ca 3b -35a4, DK.D.Ca 6a5- a , DK.P.Ca 6a 6- l a6 , DK.Q Ca l l l 6b4- l l 8a1 , DK.R.Ca 3b3-56b3, DK S Ca 63br67a2 , DK.T Ca pp -2930 The first p art of the segment has been translated by D avid P JACKSON ( 994: 34) in order to illustrate his argument that B sod nams rin chen at times expressed the view that any type of learned exposition (bshad pa, *de§ana) - whether belonging to the Piiram itayana or the S ecret Mantrayiina teachings - is inferior to actual meditation instruction (man ngag, *upade§a) 250 Chapter 5: The Dags po 'i bka ' 'bum The practitioner who may receive these instructions needs to be a great meditator (sgom chen pa), who is a suitable recipient for such practice (nyams su len pa 'i rten gyi gang za g) The view is then explained at some length and i s said to be synonymous with understanding the emptines s (stong pa nyid, *siinyata) of all phenomena, a state that is free from all conceptual entanglement (spros pa 'i mtha ' thams cad dang bral ba) All phenomena are merely experiences of one's own deluded mind (rang sems 'khrul pa 'i snang ba) and the mind itself does not exist as a real entity (bden par ma grub) As for meditation, there can be neither meditation nor non-meditation, since everything is empty Conduct means that there is nothing to be practiced or abandoned Finally, the result is explained as becoming free of all hope and fear, since one has realized sa171sara and nirva!w as being inseparable, and the accomplished practitioner accordingly neither fears sa1!1sara nor hopes for nirvii!Ja The segment contains numerous quotations from Mahayana Sutras, Atifa's Bodhipatha p radzpa, and S araha's Doha songs Segment DK.AoCa.17: The segment begins (DK.A.Ca a4 ) : /Ina mo gu ru/ dge ba 'i bshes gnyen pa 'i zhal nas/ 'o skol thob par dka ' ba 'i dal 'byor mi lus rin po che thob/ It ends (DK.A.Ca 6b ) : shes pas rig na rang bzhin yangs kyis mnyam/ zhes gsungs pa 'i phyir ro// 20 The segment contains a saying attributed to " the spiritual teacher" (dge ba 'i bshes gnyen pa, *kalya!Jamitra) The saying begins with a motivational piece, urging the audience to strive on the path to liberation and omniscience, given that one has now attained a free and endowed human rebirth and has had the rare fortune to encounter the teachings of a Buddha The B uddha's teachings are then briefly outlined in the structure of the four truths of the noble ones (bden pa bzhi, *catvari satyani) and how the causes and conditions of ignorance (ma rig pa, *avidya), craving (sred pa, *tr.J!Ja) and taking hold of (!en pa, *upadana) lead to three kinds of sa171saric action (las, *karman), namely non beneficial actions (bsod nams ma yin pa 'i las, *apU!JYal!l karma), beneficial actions (bsod nams kyi las , *pU!JYa!Jl karma), and contemplative immovable actions (mi g.yo ba 'i las, *anifijymJi karma) To achieve liberation from smJisiira, it is necessary to practice the path (lam nyams su Zen pa) and to this end there are two types of instructions (gdam ngag, *avavada) : ( ) instructions concerned with the method (thabs la dmigs pa) belonging to the expedient meaning (drang don) and (2) instructions concerned with insight (shes rab la dmigs pa) belonging to the definitive meaning (nges don) The present segment teaches the instructions concerned with insight, which need t o be applied (gnad du thebs pa) The instructions concern non-dichotomy or non-duality (gnyis su med pa, *advaya), explaining four kinds of meditation focused respectively on the none dichotomy of visual perception and emptiness (snang stong gnyis su med pa) , the non-di chotomy of sound/language and emptines s (grags stong gnyis med) , the non-dichotomy of taste and emptiness (myong stong gnyis med) , and the non-dichotomy of happiness and suffering (bde sdug gnyis med) 62° Correlated passage s : DK.a.Ka 1 br l a , DK.B Ca a4-36b6, DK.D.Ca l a6-40as , DK.P.Ca l a6- 40�, DK.Q.Ca l l l 8b 1- 20a3, DK.R.Ca l 6b4-59b , DK.S Ca l 67ar70as, DK.T.Ca pp 2930 -3 1 Chapter : The Dags po 'i bka ' 'bum 25 Segment DK.A.Ca : The segment begins (DK.A Ca 6b ) : bla m a rin po che 'i zhal nas/ spyir theg pa chen po 'i rigs dang ldan pa 'i rten gyi gang zag cig gis/ It ends (DK.A Ca a5 ) : !yang na rtogs kyang brtan pa ma thob pa yin pas/ lung dang rig pa 'i sgo nas yang dang yang du gtan la phab kyin bsgom dgos pa yin gsung ngo// This segment contains a teaching on the signs of accomplishment (drod rtags and drod tshad) These are meditation experiences (nyams myong, *anubhiiva) that occur when the medi tator practices the way of insight (shes rab kyi lam) First, there is the meditative experience wherein all perceptions or experiences (snang ba, *avabhiisa) are seen as manifestations of one's own mind (sems, *citta) Next, the meditator experiences the mind itself (sems nyid, *cittatii) as being empty (stong pa, *sunya) Finally, the meditator reaches non-dichotomy (gnyis med, *advaya) These experiences are presented in some detail The explanations are supported with quotations from a number of Mahiiyiina Siltras , Atifa's Bodh ipathapradfpa, and S araha' s Dohiis Segment DK.A.Ca : The segment begins (DK.A Ca as): /lbla m a rin po che 'i zhal nas/ 'o skol da lta mngon par mtho ' ba lha dang mi 'i stegs la 'dzegs nas nges par legs pa byang chub rnam pa gsum thob par 'dod pas/ It ends (DK.A.Ca l b5) : re dogs kyi blo yod pa Ji srid du 'bras bu Uzun grub kyi don mi rtogs pa yin no// 22 The nineteenth segment returns to teaching the perfected or pure view ( lta ba rnam par dag pa, *vi§uddhadr�.ti) , the pure meditation (sgom pa mam par dag pa, *visuddhabhiivanii), the pure conduct (spyod pa rnam par dag pa, *visuddhacaryii) , and the pure result ( 'bras bu mam par dag pa, *visuddhaphala) The perfected view is said to be the necessary condition for pure meditation, and the practitioner should therefore start by establishing the right view of all phenomena as being inexpressible (brjod du med pa, *nirabhiliipya), unfathomable (bsam gyis mi khyab, *acintya) , co-emergent knowledge (lhan cig skyes pa 'i ye shes, *sahajajiiiina) All outer experiences (phyi rol dkar dmar gyi snang ba) and the perceiving mind (nang dran rig) are said to be radiance the dharmakiiya ( 'od gsal chos sku, *prabhii svaradhannakiiya) Although the current state may be confused and deluded, the experience of confusion itself is radiance, dharmakiiya Therefore, the meditator ought not to attempt removing the confusion but should rather realize its real nature This understand ing must then be put into experience through meditation As a result of the meditation experience, everything appears unreal and dream-like even while the yogi does not rest in meditation The conduct is accomplished by realizing that there is nothing to achieve or abandon, and as this attitude is perfected, the practitioner reaches the result, which is to be free of hopes and fears The themes presented in this segment are basically the same as those seen in segment sixteen, though more details are given here 62 Correlated p assages: DK.cx.Ka l 3a - l 5h DK.B Ca l 6br3 9a5, DK.D.Ca l 40a -43 a2 , 5 DK.P.Ca 40a4- l 42b , DK.Q.Ca 20a3- l 22b , DK.R.Ca 9b -63b i , DK.S Ca 70as-75 a2, DK.T.Ca pp 1 -33 14 622 Correlated passages: DK cx.Ka l l 5b3- l l 8as, DK.B Ca 9 a -4 b6, DK.D.Ca l 9.43a2-46a1 , DK.P.Ca 42b5- l 45b6, DK.Q.Ca 22b - 25a2, DK.R.Ca 63b -67b2, DK S Ca a2-80a2, DK.T.Ca pp 3 w3522 ... *catvari satyani) and how the causes and conditions of ignorance (ma rig pa, *avidya), craving (sred pa, *tr.J!Ja) and taking hold of (! en pa, *upadana) lead to three kinds of sa171saric action (las,... 'bras kyi 'brel pa, *hetuphalasambandha), a mutually relative relation (phan tshun ltos chos kyi 'brel pa, *apek:jadha rmasambandha), and a same-nature relation (bdag nyid gcig pa 'i 'brel pa,... hand, the meditator can rely on the teacher's key point instructions (gnad) to ascertain the nature (gnas lugs, *prakrti?) of inner and outer perceptions (dran snang) and of the space of reality