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de bzhin gshegs pa zla gdugs skye ba yi/_/yul ni 'od dag 'phro bas brgyan ces bya/_/ rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad gsum yod yab ni dran ldan yin/_/gdangs mtho ma ni rgyal yum sras po ni/_/sgra gcan 'dzin yin rigs ldan rim gro pa/_/ ye shes dga' zhes bya ba mkhas pa ste/_/ sred pa rnam par skems pa rdzu 'phrul can/_/ 'dus pa lan grangs bcu ste kun la yang /_/g.yo med rims nad med pa'i bsam gtan pa/_/bye ba phrag ni dgu bcu dgu dgu yod/_/ mi tshe lo grangs dag ni brgyad khri yin/_/ ston pa 'gog par phyin pa'i dam chos dag_/lo grangs stong phrag bcu yi bar du gnas/_/ rgyal ba'i sku gdung mchod rten gcig yin te/_/dpag tshad lnga pa gser gyis rnam par spras/_/ 'jig rten mgon po 'od ni 'phro ba yi/_/skye yul legs par gsungs dang ldan zhes bya/_/$“The thus-gone Somacchattra Will be born in a place called Adorned with Radiant Light. The family of this victor will be brahmin, And his light will extend three leagues. “Mindful will be his father, and High Tone will be this victor’s mother. Rāhu Holder will be his son and Class Possessor his attendant. Wisdom Joy will be the scholar And Drier of Craving the one of miracles. “There will be ten consecutive congregations, Each of them gathering nine hundred ninety million Meditators who are free from deceit and the plagues. The lifespan of humans will be eighty thousand years, “And when this teacher has proceeded to cessation His sacred Dharma will remain for ten thousand years. The relics of this victor will be contained in a single stūpa Measuring five leagues and adorned with gold. BSi, 19, 24 f. is to be read "ccording to footnote (13) ; pr,lk-;;,'sasvabhäv.1syä}'ukta1!1 yat prakä'scran.i. e. ; "(if) the objects (are) 'sdves'of the (Brahman =Atman) who~e nature is manifestness (i. e<.if they belong gratitude. If any blunders should have remained or crept in afterwards, it is of course mymistake. It is likewise a great pleasure for me to thank all the other friends and colleagueswho in some way or other helped me in the course of preparing this book. In particular, Ishould like to express my heartfelt thanks to Prof. Deleanu for kindly reading the manuscriptand for a number of most helpful suggestions and for constant encouragement, as well as toDr. Ulricht Timme Kragh, Dr. M. Maithrimurthi, Prof. Alexander von Rospatt, Prof. DorjiWangchuk, Prof. Nobuyoshi Yamabe, Prof. Michael Zimmermann and, last but not least, my “The protector of the world, Arciṣmat, Will be born in a place called Endowed with Excellent Statements.

de bzhin gshegs pa zla gdugs skye ba yi/_/yul ni 'od dag 'phro bas brgyan ces bya/_/#“The thus-gone Somacchattra Will be born in a place called Adorned with Radiant Light.$rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad gsum yod yab ni dran ldan yin/_/gdangs mtho ma ni rgyal yum sras po ni/_/sgra gcan 'dzin yin rigs ldan rim gro pa/_/#The family of this victor will be brahmin, And his light will extend three leagues. “Mindful will be his father, and High Tone will be this victor’s mother. Rāhu Holder will be his son and Class Possessor his attendant.$ye shes dga' zhes bya ba mkhas pa ste/_/#Wisdom Joy will be the scholar$sred pa rnam par skems pa rdzu 'phrul can/_/#And Drier of Craving the one of miracles.$'dus pa lan grangs bcu ste kun la yang /_/g.yo med rims nad med pa'i bsam gtan pa/_/bye ba phrag ni dgu bcu dgu dgu yod/_/#“There will be ten consecutive congregations, Each of them gathering nine hundred ninety million Meditators who are free from deceit and the plagues.$mi tshe lo grangs dag ni brgyad khri yin/_/#The lifespan of humans will be eighty thousand years,$ston pa 'gog par phyin pa'i dam chos dag_/lo grangs stong phrag bcu yi bar du gnas/_/#“And when this teacher has proceeded to cessation His sacred Dharma will remain for ten thousand years.$rgyal ba'i sku gdung mchod rten gcig yin te/_/dpag tshad lnga pa gser gyis rnam par spras/_/#The relics of this victor will be contained in a single stūpa Measuring five leagues and adorned with gold.$'jig rten mgon po 'od ni 'phro ba yi/_/skye yul legs par gsungs dang ldan zhes bya/_/#“The protector of the world, Arciṣmat, Will be born in a place called Endowed with Excellent Statements.$

gnyis pa ni mos pa'i stobs te/_sdig pa rnams spong bar byed pa'i phyir ro/_/ gsum pa ni sbyor ba'i stobs te/_rtag tu dge ba bsgrub pa'i phyir ro/_/ bzhi pa ni mngon par yid ches pa'i stobs te/_las kyi rnam par smin pa dag la shin tu mngon par yid ches pa'i phyir ro/_/ lnga pa ni byang chub kyi sems kyi stobs te/_theg pa dman pa yongs su mi tshol ba'i phyir ro/_/ drug pa ni byams pa chen po'i stobs te/_sems can la gnod pa med pa'i phyir ro/_/ bdun pa ni snying rje chen po'i stobs te gnod pa byas pa rnams dang du len par byed pa'i phyir ro/_/ brgyad pa ni dge ba'i bshes gnyen gyi stobs te/_dus dus su sad par byed pa'i phyir ro/_/ bu mo 'di ni stobs rnam pa brgyad ces bya ste/ byang chub sems dpa' gang stobs brgyad po 'di dag dang ldan par gyur na rab tu bstan pa'i dpa' bor 'gyur bas 'khor ba na gnas kyang mngon par zhen cing chags pa med par 'gyur ro/_/$The second is the strength of determination, because they abandon all faults. The third is the strength of application, because they continually practice virtue. The fourth is the strength of real trust, because they have strong trust in the maturation of karma. The fifth is the strength of the mind set on awakening, because they do not seek out inferior vehicles. The sixth is the strength of great love, because they do not harm sentient beings. The seventh is the strength of great compassion, because they take all injury upon themselves. cannot avoid fighting need not forfeit the Pure Land if only hetrusts in Amida and repeats his name during the battle. 403. Attempts to harmonize po/Wes and elhiesA kind of compromise can be found in the 'just' king who usesforce only against violent and wicked people,41 bUl still more inconsonance with the Buddhist norms-though perhaps less The eighth is the strength of a spiritual friend, because from time to time they need to be examined. Girl, these are called the eight kinds of strength. When bodhisattvas are endowed with these eight strengths, they have steadfast courage, and although they dwell within saṃsāra, they have no clinging or attachment.”

gnyis pa ni mos pa'i stobs te/_sdig pa rnams spong bar byed pa'i phyir ro/_/#The second is the strength of determination, because they abandon all faults.$gsum pa ni sbyor ba'i stobs te/_rtag tu dge ba bsgrub pa'i phyir ro/_/#The third is the strength of application, because they continually practice virtue.$bzhi pa ni mngon par yid ches pa'i stobs te/_las kyi rnam par smin pa dag la shin tu mngon par yid ches pa'i phyir ro/_/#The fourth is the strength of real trust, because they have strong trust in the maturation of karma.$lnga pa ni byang chub kyi sems kyi stobs te/_theg pa dman pa yongs su mi tshol ba'i phyir ro/_/#The fifth is the strength of the mind set on awakening, because they do not seek out inferior vehicles.$drug pa ni byams pa chen po'i stobs te/_sems can la gnod pa med pa'i phyir ro/_/#The sixth is the strength of great love, because they do not harm sentient beings.$bdun pa ni snying rje chen po'i stobs te gnod pa byas pa rnams dang du len par byed pa'i phyir ro/_/#The seventh is the strength of great compassion, because they take all injury upon themselves.$brgyad pa ni dge ba'i bshes gnyen gyi stobs te/_dus dus su sad par byed pa'i phyir ro/_/#The eighth is the strength of a spiritual friend, because from time to time they need to be examined.$bu mo 'di ni stobs rnam pa brgyad ces bya ste/#Girl, these are called the eight kinds of strength.$byang chub sems dpa' gang stobs brgyad po 'di dag dang ldan par gyur na rab tu bstan pa'i dpa' bor 'gyur bas 'khor ba na gnas kyang mngon par zhen cing chags pa med par 'gyur ro/_/#When bodhisattvas are endowed with these eight strengths, they have steadfast courage, and although they dwell within saṃsāra, they have no clinging or attachment.”$

maud gal gyi bu de lta bas na byang chub sems dpas 'gog pa la mkhas par bya'o/_/ 'gog pa la mkhas pa'i byang chub sems dpa' ni phyir mi ldog cing myur du bla na med pa yang dag par rdzogs pa'i byang chub tu 'gyur ro/_/ maud gal gyi bu ngas rim pa shes pa 'gog par 'gyur ba'i lam shes par bya ba'i don du sngon byang chub sems dpa'i spyad pa spyod pa na dge ba'i rtsa ba rgya che ba mngon par 'dus byas te/_de bzhin du sbyar ro/_/ maud gal gyi bu sngon byung ba 'das pa'i dus nas de'i pha rol gyi yang ches pha rol na rgyal po ro myang ba dang nyes dmigs la mkhas pa zhes bya ba zhig byung ngo /_/ de chos thams cad kyi ro myang ba dang nyes dmigs ni rab tu shes na nges par 'byung ba de dag rab tu mi shes so/_/ de 'di snyam du sems te/ chos 'di dag la nges par 'byung ba rab tu shes pa su zhig yod snyam nas/$Therefore, Maudgalyāyana, bodhisattvas must become expert regarding cessation. The bodhisattva who is an expert on cessation becomes irreversible and will quickly awaken to unsurpassed and perfect buddhahood. “Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast roots of virtue in order to understand the path that leads to cessation as related to knowledge of the levels. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of the levels. “Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Expert on Experience and Shortcomings. This king did not know how deliverance is achieved by understanding the experiences and shortcomings related to all phenomena. Thus he wondered, ‘Who may possess the knowledge of deliverance in relation to all these phenomena?’

maud gal gyi bu de lta bas na byang chub sems dpas 'gog pa la mkhas par bya'o/_/#Therefore, Maudgalyāyana, bodhisattvas must become expert regarding cessation.$'gog pa la mkhas pa'i byang chub sems dpa' ni phyir mi ldog cing myur du bla na med pa yang dag par rdzogs pa'i byang chub tu 'gyur ro/_/#The bodhisattva who is an expert on cessation becomes irreversible and will quickly awaken to unsurpassed and perfect buddhahood.$maud gal gyi bu ngas rim pa shes pa 'gog par 'gyur ba'i lam shes par bya ba'i don du sngon byang chub sems dpa'i spyad pa spyod pa na dge ba'i rtsa ba rgya che ba mngon par 'dus byas te/_de bzhin du sbyar ro/_/#“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast roots of virtue in order to understand the path that leads to cessation as related to knowledge of the levels. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of the levels.$maud gal gyi bu sngon byung ba 'das pa'i dus nas de'i pha rol gyi yang ches pha rol na rgyal po ro myang ba dang nyes dmigs la mkhas pa zhes bya ba zhig byung ngo /_/#“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Expert on Experience and Shortcomings.$de chos thams cad kyi ro myang ba dang nyes dmigs ni rab tu shes na nges par 'byung ba de dag rab tu mi shes so/_/#This king did not know how deliverance is achieved by understanding the experiences and shortcomings related to all phenomena.$de 'di snyam du sems te/#Thus he wondered,$chos 'di dag la nges par 'byung ba rab tu shes pa su zhig yod snyam nas/#‘Who may possess the knowledge of deliverance in relation to all these phenomena?’$

sras ni sna tshogs sems zhes bya'o/_/ rim gro pa ni rig gsum ldan zhes bya'o/_/ shes rab can rnams kyi mchog ni rig sngags 'chang zhes bya'o/_/ rdzu 'phrul can rnams kyi mchog ni sman pa chen po zhes bya'o/_/ dgra bcom pa 'dus pa ni lan nyi shu rtsa dgu ste/_thams cad la yang bye ba drug cu rtsa re re'o/_/ sku tshe'i tshad ni lo nyi khri nyis stong ngo /_/ dam pa'i chos ni lo bye ba'i bar du gnas so/_/ sku gdung ni rgyas par 'gyur ro/_/ de bzhin gshegs pa grags pa rmad du byung ba skye ba'i yul ni lha'i pho nya zhes bya'o/_/ rigs ni rgyal rigs so/_/ 'od ni dpag tshad stong ngo /_/ yab ni bsod nams dga' zhes bya'o/_/ yum ni bsod nams can zhes bya'o/_/ sras ni bsod nams chen po zhes bya'o/_/ rim gro pa ni bsod nams mi dman pa zhes bya'o/_/ shes rab can rnams kyi mchog ni chos kyi rgyal mtshan zhes bya'o/_/ rdzu 'phrul can rnams kyi mchog ni seng ge'i stabs ltar 'gro zhes bya'o/_/$Diverse Mind will be his son. Possessor of Threefold Knowledge will be his attendant. Holder of Knowledge Mantras will be foremost in terms of insight. Great Doctor will be foremost in terms of miraculous abilities. named Parā [or supreme energy]; for him who knows this, the All [i.e.,universe] has become without qualification, identical with the SupremeLord. There will be twenty-nine consecutive congregations of worthy ones, each of them gathering six hundred million. The extent of his lifespan will be twenty-two thousand years. His sacred Dharma will remain for ten million years. His relics will be abundant. “The thus-gone Adbhutayaśas will be born in a place called Divine Messenger. His family will be kṣatriya. His light will extend one thousand leagues. ment of phenomenal manifestation - away from, and return to, the Onethat is both immanent and transcendent, both extroverted and introverted:'Having displayed himself, like a mirage, employing the infinite varietiesof breath [and the other principles], Vasudeva withdraws again [all intohimself] through his own power, as if playing'. 62 Here the idea of 'play'is associated with the notion of svavibhuti, which anticipates the śaivitenotion of svätantrya, 'freedom' or 'independence'. Note also that Rāghavā-nanda glosses svavibhūtyä, 'by one's own sovereignty', as svātantryaśaktyā Merit Joy will be his father. Endowed with Merit will be his mother. Great Merit will be his son. No Merit Deficiency will be his attendant. Dharma Banner will be foremost in terms of insight. Moving with the Gait of a Lion will be foremost in terms of miraculous abilities.

sras ni sna tshogs sems zhes bya'o/_/#Diverse Mind will be his son.$rim gro pa ni rig gsum ldan zhes bya'o/_/#Possessor of Threefold Knowledge will be his attendant.$shes rab can rnams kyi mchog ni rig sngags 'chang zhes bya'o/_/#Holder of Knowledge Mantras will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni sman pa chen po zhes bya'o/_/#Great Doctor will be foremost in terms of miraculous abilities.$dgra bcom pa 'dus pa ni lan nyi shu rtsa dgu ste/_thams cad la yang bye ba drug cu rtsa re re'o/_/#There will be twenty-nine consecutive congregations of worthy ones, each of them gathering six hundred million.$sku tshe'i tshad ni lo nyi khri nyis stong ngo /_/#The extent of his lifespan will be twenty-two thousand years.$dam pa'i chos ni lo bye ba'i bar du gnas so/_/#His sacred Dharma will remain for ten million years.$sku gdung ni rgyas par 'gyur ro/_/#His relics will be abundant.$de bzhin gshegs pa grags pa rmad du byung ba skye ba'i yul ni lha'i pho nya zhes bya'o/_/#“The thus-gone Adbhutayaśas will be born in a place called Divine Messenger.$rigs ni rgyal rigs so/_/#His family will be kṣatriya.$'od ni dpag tshad stong ngo /_/#His light will extend one thousand leagues.$yab ni bsod nams dga' zhes bya'o/_/#Merit Joy will be his father.$yum ni bsod nams can zhes bya'o/_/#Endowed with Merit will be his mother.$sras ni bsod nams chen po zhes bya'o/_/#Great Merit will be his son.$rim gro pa ni bsod nams mi dman pa zhes bya'o/_/#No Merit Deficiency will be his attendant.$shes rab can rnams kyi mchog ni chos kyi rgyal mtshan zhes bya'o/_/#Dharma Banner will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni seng ge'i stabs ltar 'gro zhes bya'o/_/#Moving with the Gait of a Lion will be foremost in terms of miraculous abilities.$

de ngo shes na rang gi rig pa'i ye shes yin/ ma rtogs na lhan cig skyes pa'i ma rig pa yin/_rtogs na rig pa zhes bya/_ngo bo zhes bya/_lhan cig skyes pa'i ye shes zhes bya/_tha mal gyi shes pa zhes bya/_gnyug ma zhes bya/_spros bral zhes bya/_'od gsal zhes bya/_zhes pa la sogs pa tha mal gyi shes pa'i ngo bo ngos 'dzin dang / ming gi rnam grangs dang de ngo shes na yon tan phal cher las khyad par 'phags tshul rnams rgyas par gsungs te/ de la chos kyi rnam pa gang gis kyang ma bslad pa zhes pa ni/_grub mthas brtags pa'i blo'i 'dzin stangs dang /_bde gsal mi rtog pa la sogs pa'i nyams kyis sems ma bslad pa'o// 'jig rten gyi rnam par shes pa gang gis kyang ma rnyogs pa zhes pa ni/_chags sdang sogs nyon mongs dang /_'phral 'di bya 'di byed sogs kyi blo sems kyi rnyogs pas ma bslad pa'o//_bying rmugs dang rtog pa gang gis kyang ma btums pa zhes pa ni/$When that is recognized, it is the primordial wisdom of your awareness. Not to realize it is coemergent ignorance.If you realize it, it is called awareness, coemergent wisdom, ordinary mind, genuine nature, simplicity, luminosity, and so forth. "the matarial "" Vājina"" for the "" Vaiçvadeva Sacrifice. Because the""Vaiçvadēva"" Sacrifice has already got the ""Amikshā"" (curdled milk)""for its material; and consequently it cannot be connected with ""Vajina.'""Nor can you have recourse to Option, as in the case of ""Yava"" and"Vrihi; because the two are not enjoined in one and the same place;and there can be no option in the case of those mentioned in different"places. And further, the ""Curdled Milk"" (Amīkshā) is declared to be""the material in the very sentence enjoining the “Vaiçvadēva"" Sacrifice""itself. While, on the other hand, ""Vajina"" (scum of curdled milk) is" When the essence of ordinary mind is defined and its various synonyms are acknowledged, its special qualities have, compared to most, been extensively explained. Uncontaminated by any religious aspect” means that the mind is not contaminated by notions derived from philosophical analyses and experiences such as bliss, clarity, and nonthought. Unsullied by any worldly consciousness” means that it is not contaminated by the mental stains of attachment, aggression, and other afflictions, nor by immediate concepts such as “I must do this,” “I’m doing that.” “

de ngo shes na rang gi rig pa'i ye shes yin/#When that is recognized, it is the primordial wisdom of your awareness.$ma rtogs na lhan cig skyes pa'i ma rig pa yin/_rtogs na rig pa zhes bya/_ngo bo zhes bya/_lhan cig skyes pa'i ye shes zhes bya/_tha mal gyi shes pa zhes bya/_gnyug ma zhes bya/_spros bral zhes bya/_'od gsal zhes bya/_zhes pa la sogs pa tha mal gyi shes pa'i ngo bo ngos 'dzin dang /#Not to realize it is coemergent ignorance.If you realize it, it is called awareness, coemergent wisdom, ordinary mind, genuine nature, simplicity, luminosity, and so forth.$ming gi rnam grangs dang de ngo shes na yon tan phal cher las khyad par 'phags tshul rnams rgyas par gsungs te/#When the essence of ordinary mind is defined and its various synonyms are acknowledged, its special qualities have, compared to most, been extensively explained.$de la chos kyi rnam pa gang gis kyang ma bslad pa zhes pa ni/_grub mthas brtags pa'i blo'i 'dzin stangs dang /_bde gsal mi rtog pa la sogs pa'i nyams kyis sems ma bslad pa'o//#Uncontaminated by any religious aspect” means that the mind is not contaminated by notions derived from philosophical analyses and experiences such as bliss, clarity, and nonthought.$'jig rten gyi rnam par shes pa gang gis kyang ma rnyogs pa zhes pa ni/_chags sdang sogs nyon mongs dang /_'phral 'di bya 'di byed sogs kyi blo sems kyi rnyogs pas ma bslad pa'o//_bying rmugs dang rtog pa gang gis kyang ma btums pa zhes pa ni/#Unsullied by any worldly consciousness” means that it is not contaminated by the mental stains of attachment, aggression, and other afflictions, nor by immediate concepts such as “I must do this,” “I’m doing that.” “$

ded dpon chen po bskal pa grangs med par chos dkon mchog gis bsod nams yang dag par bsgrubs pa/ sman pa'i rgyal po chen po sems can thams cad kyi nyon mongs pa gzugs can ma lags pa'i nad gso bar bgyid pa/ seng ge'i sgra chen po sgrogs pa/_snrel zhi'i rgyud dang /_spyi'u tshugs kyi rgyud thams cad dang /_de bzhin gshegs pa'i gsang ba la mi skrag pa/ mtshan dang dpe byad bzang pos lus legs par brgyan pa/ gtan pa med pa'i mchod sbyin bgyid pa/ thams cad la sems dpa' ba/ bdud bzhi dang /_nyon mongs pa'i g.yul 'dul ba/ mnyan pa lta bur gyur pa/ dbang po dang /_stobs dang /_byang chub kyi yan lag dang /_bsam gtan dang /_rnam par thar pa dang /_ting nge 'dzin la snyoms par 'jug pa/_shin tu yongs su sbyang ba bgyis pa/ sems can thams cad rab tu sgrol ba la brtson pa/ ri lta bur gyur pa/$They are great leaders who have for countless eons accomplished merit through the Jewel of the Dharma. They are great kings of physicians who cure the incorporeal disease of the afflictive emotions of all sentient beings. They are without fear of the resounding of the great lion’s roar, of all types nonsequential and inverted progression, and of the mystery of the Tathāgata. Their bodies will be well adorned by the excellent marks and signs. They make unstinting offerings. They are courageous in every respect. They defeat the army of all afflictive emotions and the four māras. They are like ferrymen. They thoroughly cultivate the spiritual faculties, the strengths, the factors of awakening, the concentrations, the liberations, and entering the absorptions. “They exert themselves to fully liberate all sentient beings. They are like mountains.

ded dpon chen po bskal pa grangs med par chos dkon mchog gis bsod nams yang dag par bsgrubs pa/#They are great leaders who have for countless eons accomplished merit through the Jewel of the Dharma.$sman pa'i rgyal po chen po sems can thams cad kyi nyon mongs pa gzugs can ma lags pa'i nad gso bar bgyid pa/#They are great kings of physicians who cure the incorporeal disease of the afflictive emotions of all sentient beings.$seng ge'i sgra chen po sgrogs pa/_snrel zhi'i rgyud dang /_spyi'u tshugs kyi rgyud thams cad dang /_de bzhin gshegs pa'i gsang ba la mi skrag pa/#They are without fear of the resounding of the great lion’s roar, of all types nonsequential and inverted progression, and of the mystery of the Tathāgata.$mtshan dang dpe byad bzang pos lus legs par brgyan pa/#Their bodies will be well adorned by the excellent marks and signs.$gtan pa med pa'i mchod sbyin bgyid pa/#They make unstinting offerings.$thams cad la sems dpa' ba/#They are courageous in every respect.$bdud bzhi dang /_nyon mongs pa'i g.yul 'dul ba/#They defeat the army of all afflictive emotions and the four māras.$mnyan pa lta bur gyur pa/#They are like ferrymen.$dbang po dang /_stobs dang /_byang chub kyi yan lag dang /_bsam gtan dang /_rnam par thar pa dang /_ting nge 'dzin la snyoms par 'jug pa/_shin tu yongs su sbyang ba bgyis pa/#They thoroughly cultivate the spiritual faculties, the strengths, the factors of awakening, the concentrations, the liberations, and entering the absorptions.$sems can thams cad rab tu sgrol ba la brtson pa/#“They exert themselves to fully liberate all sentient beings.$ri lta bur gyur pa/#They are like mountains.$

bdag sngon ni 'dir ma byung la de 'dir dbyung bas bdag dang 'jig rten de rgyu med pa las byung ba 'di nyid bden gyi/ gzhan ni brdzun no snyam pa 'di ni rgyu med pa las byung bar lta ba dang po'o/_/ gzhan yang 'di la dge sbyong ngam/_bram ze kha cig rtog ge pa dpyod pa pa yin te/ de dag rtog ge'i kun nas nyon mongs pa/_rang gi lta ba pa/_rang gi spobs pa pa/_dpyod pa'i rjes su dpyad pa de 'di skad smra ste bdag dang 'jig rten rgyu med pa las byung ba 'di nyid bden gyi/ gzhan ni brdzun no snyam pa 'di ni rgyu med pa las byung bar smra ba gnyis pa'o/_/ bcwa brgyad po 'di dag ni sngon gyi mthar brtags pas lta bar gyur pa'o/_/ 'du shes bcu drug tu lta ba ni/ bdag gzugs can yin te/_'du shes dang ldan zhing nad med pa 'di nyid bden gyi/_gzhan ni brdzun no snyam mo/_/$Because I was not here before, yet now I am. Thus, the truth is that the self and the world arise uncaused. Anything else is false.” This is the first view of appearance without causes. “ ‘Moreover, certain mendicants or brahmins are logicians and pursue inquiry based on a logician’s afflictions and their own personal views and eloquence. Thus, they may declare, janmasamkZeia: 480 1 fn. 552; 2520 “The truth is that the self and the world arise uncaused. = Anything else is false.” This is the second view of appearance without causes. These eighteen views are all examinations related to the past. 211, 102, n.212, n.213, n.214, n. “ ‘There are also the views related to the following sixteen notions: n. 29) .'"3 AKB h 1 20 , 1 5- 1 7 , especially as interpreted in AKYy 267 , 1 3-25, translated in KRITZER 2000: 242f.the inference formulated by Yasomitra, viz., (1) The truth is that the self has a form, possesses notions, and remains fit. Anything else is false.

bdag sngon ni 'dir ma byung la de 'dir dbyung bas bdag dang 'jig rten de rgyu med pa las byung ba 'di nyid bden gyi/#Because I was not here before, yet now I am. Thus, the truth is that the self and the world arise uncaused.$gzhan ni brdzun no snyam pa 'di ni rgyu med pa las byung bar lta ba dang po'o/_/#Anything else is false.” This is the first view of appearance without causes.$gzhan yang 'di la dge sbyong ngam/_bram ze kha cig rtog ge pa dpyod pa pa yin te/#“ ‘Moreover, certain mendicants or brahmins are logicians and$de dag rtog ge'i kun nas nyon mongs pa/_rang gi lta ba pa/_rang gi spobs pa pa/_dpyod pa'i rjes su dpyad pa de 'di skad smra ste #pursue inquiry based on a logician’s afflictions and their own personal views and eloquence. Thus, they may declare,$bdag dang 'jig rten rgyu med pa las byung ba 'di nyid bden gyi/#“The truth is that the self and the world arise uncaused.$gzhan ni brdzun no snyam pa 'di ni rgyu med pa las byung bar smra ba gnyis pa'o/_/#Anything else is false.” This is the second view of appearance without causes.$bcwa brgyad po 'di dag ni sngon gyi mthar brtags pas lta bar gyur pa'o/_/#These eighteen views are all examinations related to the past.$'du shes bcu drug tu lta ba ni/#“ ‘There are also the views related to the following sixteen notions:$bdag gzugs can yin te/_'du shes dang ldan zhing nad med pa 'di nyid bden gyi/_gzhan ni brdzun no snyam mo/_/#(1) The truth is that the self has a form, possesses notions, and remains fit. Anything else is false.$

rnam par shes pa'i khams bdun te mig gi rnam shes kyi khams nas yid kyi rnam shes kyi khams kyi bar drug dang /_yid kyi khams dang bdun no// yid kyi khams zhes pa yid kyi dbang po ste rnam par shes pa drug po 'gag ma thag pa de yid shes skyed pa'i dbang po yin no// chos kyi khams zhes bya ba/_tshor ba 'du shes 'du byed kyi phung po gsum dang /_rnam par rig byed min pa'i gzugs dang /_'dus ma byas thams cad do// 'dus ma byas la/_so sor brtags pas 'gog pa dang so sor brtags min gyis 'gog pa dang nam mkha' dang gsum du mdzod las bshad/ de lta na chos khams bdun du 'dod/ yang sems tsam pa sogs kyis de bzhin nyid bsnan te bzhir bzhed/$There are seven elements from the aggregate of consciousness: the six from the eye consciousness element to the mind consciousness element, and the mind element, thus totaling seven. The mind element is the mental faculty which is what immediately follows the cessation of any of the six collections of cognitions. It is the faculty which produces a mental cognition. LAMBERT SCHMITHAUSENtoo, has a Sivaite antecedent,70 consists, in analogy to the myth,in the immolation, i.e., ritual killing of a hostile force represemedby an effigy, and in the tran fer of the victim to a salutary modeof existence. In Buddhism this ritual has for the most part been'spiritualized' by interpreting the hostile forces as the unwholesomepsychic tendencies of the acrificer hirn elf. 71 There are, however, 120302 and 311304316353394395359 The element of mental objects are the three aggregates of sensations, perceptions and formations in addition to imperceptible forms and all unconditioned things. W7·Cp. tbe scruples of tbe monks expressed at T vol. 23, 268clf.Wi Vin II 109: anujiiniimi ... ambapesikal?!. T vol. 23, 268b29-c3 (Vin.Sa.): mango soup (allowedif offered spontaneously); T vol. 22, 953b21-25 (Vin.Dh.): mango juice, fried mangos, thick mangojuice. The remaining versions seem to lack a corresponding paragraph.2D9 Cpo T vol. 23, 268a28ff and b6f (Vin.Sa.): prohibition to eat a mango fruit which one has Concerning unconditioned things, the three explained in the Abhidharma Kosha are cessation due to discrimination, cessation not due to discrimination, and space. In this way there are seven elements of mental objects. Alternately, the adherents of the Mind Only School hold that there are four unconditioned thingsby adding suchness.

rnam par shes pa'i khams bdun te mig gi rnam shes kyi khams nas yid kyi rnam shes kyi khams kyi bar drug dang /_yid kyi khams dang bdun no//#There are seven elements from the aggregate of consciousness: the six from the eye consciousness element to the mind consciousness element, and the mind element, thus totaling seven.$yid kyi khams zhes pa yid kyi dbang po ste rnam par shes pa drug po 'gag ma thag pa de yid shes skyed pa'i dbang po yin no//#The mind element is the mental faculty which is what immediately follows the cessation of any of the six collections of cognitions. It is the faculty which produces a mental cognition.$chos kyi khams zhes bya ba/_tshor ba 'du shes 'du byed kyi phung po gsum dang /_rnam par rig byed min pa'i gzugs dang /_'dus ma byas thams cad do//#The element of mental objects are the three aggregates of sensations, perceptions and formations in addition to imperceptible forms and all unconditioned things.$'dus ma byas la/_so sor brtags pas 'gog pa dang so sor brtags min gyis 'gog pa dang nam mkha' dang gsum du mdzod las bshad/#Concerning unconditioned things, the three explained in the Abhidharma Kosha are cessation due to discrimination, cessation not due to discrimination, and space.$de lta na chos khams bdun du 'dod/#In this way there are seven elements of mental objects.$yang sems tsam pa sogs kyis de bzhin nyid bsnan te bzhir bzhed/#Alternately, the adherents of the Mind Only School hold that there are four unconditioned thingsby adding suchness.$

de yang thog mar khong gis dbu ma pa'i stong nyid kyi lta ba la 'phangs pa'i skyon zhig bstan yod/_30)_sgyu ma lta bur shes na yang //_ji ltar nyon mongs ldog 'gyur te// gang tshe sgyu ma'i bud med la//_de byed nyid kyang chags skye 'gyur//_zhes rtsod pa la khong gis lan du gsungs don/ 31)_de byed pa ni shes bya la//_nyon mongs bag chags ma spangs pa//_des na de mthong ba na de//_stong nyid bag chags nyam chung nyid// tha na sgyu ma'i bud med sprul ba pos sgyu ma'i bud med de sgyu ma tsam zhig tu shes na'ang /_skabs rer de la dmigs pa'i zhen chags skyes pa de dngos yod yin par slob dpon gyis bzhed cing / khong gis de ni bag chags dang rnam rtog gi dbang gis yin par gsung gi yod/$First, he presents an objection to the Madhya-maka position on the emptiness of intrinsic existence: Even if we know that all is like illusion, How will this dispel afflictive passion? Magicians may indeed desire The mirage-women they themselves create. points of the Euddhist tradition, or traditions, with regad to the issue of meat-eating, andthen address the question of what I myself,as a Euddhologist on the one band and a personconcerned with the ethid issue on the other, could imagine to be an adequate Buddhist Shantideva responds to this criticism in the following verse: The reason is they have not rid themselves Of habits of desiring objects of perception; And when they gaze upon such things, Their aptitude for emptiness is weak indeed. He agrees it is true that even the magician as the creator of an illusory woman sometimes has lustful feelings, even though he knows that she is a mere illusion. Shantideva says this is due to his habitual inclinations and patterns of thought.

de yang thog mar khong gis dbu ma pa'i stong nyid kyi lta ba la 'phangs pa'i skyon zhig bstan yod/_30)_sgyu ma lta bur shes na yang //_ji ltar nyon mongs ldog 'gyur te//#First, he presents an objection to the Madhya-maka position on the emptiness of intrinsic existence: Even if we know that all is like illusion, How will this dispel afflictive passion?$gang tshe sgyu ma'i bud med la//_de byed nyid kyang chags skye 'gyur//_zhes rtsod pa la khong gis lan du gsungs don/#Magicians may indeed desire The mirage-women they themselves create.$31)_de byed pa ni shes bya la//_nyon mongs bag chags ma spangs pa//_des na de mthong ba na de//_stong nyid bag chags nyam chung nyid//#Shantideva responds to this criticism in the following verse: The reason is they have not rid themselves Of habits of desiring objects of perception; And when they gaze upon such things, Their aptitude for emptiness is weak indeed.$tha na sgyu ma'i bud med sprul ba pos sgyu ma'i bud med de sgyu ma tsam zhig tu shes na'ang /_skabs rer de la dmigs pa'i zhen chags skyes pa de dngos yod yin par slob dpon gyis bzhed cing /#He agrees it is true that even the magician as the creator of an illusory woman sometimes has lustful feelings, even though he knows that she is a mere illusion.$khong gis de ni bag chags dang rnam rtog gi dbang gis yin par gsung gi yod/#Shantideva says this is due to his habitual inclinations and patterns of thought.$

ma yengs pa'i ngang bsring ba dang /_bdag 'dzin blos btang ba dang /_re dogs kyi khu 'phrig mi byed cing / gal te byung na re na re thog/ dogs na dogs thog tu bzhag pa sogs sngar bzhin shes par bya'o// skabs rer nyon mongs pa'i dmigs rkyen chags yul sdang yul sogs la chags sdang rang skyes pa'am tshan che ba skye thabs byas nas nyon mongs pa ches cher bskyed de/ de yang dbugs mi bde ba dang bzhin 'gyur ba lus g.yo zhing 'dar ba lta bus chags sdang drag po skyes pa'am ched du bskyed la/ rtog pa de nyid ngos bzung ba sogs bya'o// de yang nyon mongs pa ji ltar drag pa de lam chod che zhing nyon mongs pa rang rgyud pa 'dag tshan che bar bshad de/ mai tri pas/_nyon mongs ye shes chen po ste// nags la me bzhin rnal 'byor grogs//$Comparatively comfortable is the situation of merchants 86 (to whomBuddhism appears to have appealed from the outset), provided that theyavoid such forms of trade as are closely associated with killing. Accordingly, Buddhist lay followers (upasaka) are prohibited from dealing inweapons, sentient beings (satta/sattva) , 87 meat and poison. 88 Sellinganimals to butchers amounts, of course, more or less to having them When these are identified, rest right on them without any manipulation,extend the continuity of nondistraction. Give up ego-clinging, and avoid the uneasiness of hope and fear,if you have hope, rest on hope, and if there is fear, rest on fear, and so forth. You should know to rest on such events, as explained before. At times, either actual desire or anger arises toward an objective, afflictive condition (such as an object of desire or hatred), or you do something that increases its strength so that the affliction is boosted. nänyad vyatiriktam astīti vikalparüdhisiddhaye parameśvara eva sarvabhāvārpaṇam yagaḥ, 'Thesacrifice is the offering of all things to the Supreme Lord in order to strengthen the con-viction that everything abides in the Supreme Lord and that nothing is distinct from him’. Somehow your breathing is uneasy, your expression changes, and your body fidgets and shakes, so that fierce desire or anger either takes place or is deliberately stoked up. Identify that thought itself, and apply the rest of the instructions. It has been explained that however strong the emotion may be, this path is very effective in powerfully purifying the afflictions as such. As Maitripa said: The afflictions are the great wisdom. Like wind to forest fires, they are a yogin’s aid.

ma yengs pa'i ngang bsring ba dang /_bdag 'dzin blos btang ba dang /_re dogs kyi khu 'phrig mi byed cing /#When these are identified, rest right on them without any manipulation,extend the continuity of nondistraction.$gal te byung na re na re thog/#Give up ego-clinging, and avoid the uneasiness of hope and fear,if you have hope, rest on hope, and if there is fear, rest on fear, and so forth.$dogs na dogs thog tu bzhag pa sogs sngar bzhin shes par bya'o//#You should know to rest on such events, as explained before.$skabs rer nyon mongs pa'i dmigs rkyen chags yul sdang yul sogs la chags sdang rang skyes pa'am tshan che ba skye thabs byas nas nyon mongs pa ches cher bskyed de/#At times, either actual desire or anger arises toward an objective, afflictive condition (such as an object of desire or hatred), or you do something that increases its strength so that the affliction is boosted.$de yang dbugs mi bde ba dang bzhin 'gyur ba lus g.yo zhing 'dar ba lta bus chags sdang drag po skyes pa'am ched du bskyed la/#Somehow your breathing is uneasy, your expression changes, and your body fidgets and shakes, so that fierce desire or anger either takes place or is deliberately stoked up.$rtog pa de nyid ngos bzung ba sogs bya'o//#Identify that thought itself, and apply the rest of the instructions.$de yang nyon mongs pa ji ltar drag pa de lam chod che zhing nyon mongs pa rang rgyud pa 'dag tshan che bar bshad de/#It has been explained that however strong the emotion may be, this path is very effective in powerfully purifying the afflictions as such.$mai tri pas/_nyon mongs ye shes chen po ste//#As Maitripa said: The afflictions are the great wisdom.$nags la me bzhin rnal 'byor grogs//#Like wind to forest fires, they are a yogin’s aid.$

bod mi tsho khug kyog dang lam kha dag tu bkrams nas 'dug la/_dmag mi tsho rang gi khrag gi nang nyal nas 'dug g.yon ru dpon po dang kho'i mi skor gcig ri sked tsam na yod pa'i lha khang che ba zhig gi nang 'dug khong tsho'i mde'u ma rdzogs gong du khong tshos rgya dmag ji tsam gsod thub pa de bsad pa red/ khang pa gzhan gyi nang nye bor bkrams nas yod pa'i ngo log pa gzhan pa tsho'i yang mde'u rdzogs pa red la kho tshos rang gi me mda' rnams sge'u khung nas mar g.yugs pa red/ khong tshos lag pa yar bkyags shing me mda' med par phyi logs su yong ba red/ tshang ma dal cag ger 'dug 'bom g.yugs pa mtshams bzhag song la me mda' rgyag mtshams chad song / mtha' ma der g.yon ru dpon gyis rang yod sa'i lha khang nas bang chen zhig mngags te gal srid khong ngo mas rgya mi'i spyi khyab bkod 'doms pa la mgo sgur du bcug pa yin na bcings 'grol dmag la mgo sgur rgyu'i gra sgrig byas yod ces bshad pa red/$Tibetans were scattered through the alleys and streets—soldiers lying facedown in their own blood. Yunri Ponpo and some of his men were in a big chapel about halfway up the hill. They killed as many PLA as they could before their ammunition ran out. Rebels who were scattered about in other buildings also ran out of ammunition and they threw their guns out the windows. They came out unarmed, their hands up. Everything quieted down. The shelling stopped, the rifles quit firing. Finally, Yunri Ponpo sent a messenger out of his chapel and told the PLA that he was prepared to surrender but only if he was allowed to personally surrender to the commanding general of the Chinese.

bod mi tsho khug kyog dang lam kha dag tu bkrams nas 'dug la/_dmag mi tsho rang gi khrag gi nang nyal nas 'dug#Tibetans were scattered through the alleys and streets—soldiers lying facedown in their own blood.$g.yon ru dpon po dang kho'i mi skor gcig ri sked tsam na yod pa'i lha khang che ba zhig gi nang 'dug khong tsho'i mde'u ma rdzogs gong du khong tshos rgya dmag ji tsam gsod thub pa de bsad pa red/#Yunri Ponpo and some of his men were in a big chapel about halfway up the hill. They killed as many PLA as they could before their ammunition ran out.$khang pa gzhan gyi nang nye bor bkrams nas yod pa'i ngo log pa gzhan pa tsho'i yang mde'u rdzogs pa red la kho tshos rang gi me mda' rnams sge'u khung nas mar g.yugs pa red/#Rebels who were scattered about in other buildings also ran out of ammunition and they threw their guns out the windows.$khong tshos lag pa yar bkyags shing me mda' med par phyi logs su yong ba red/#They came out unarmed, their hands up.$tshang ma dal cag ger 'dug 'bom g.yugs pa mtshams bzhag song la me mda' rgyag mtshams chad song /#Everything quieted down. The shelling stopped, the rifles quit firing.$mtha' ma der g.yon ru dpon gyis rang yod sa'i lha khang nas bang chen zhig mngags te gal srid khong ngo mas rgya mi'i spyi khyab bkod 'doms pa la mgo sgur du bcug pa yin na bcings 'grol dmag la mgo sgur rgyu'i gra sgrig byas yod ces bshad pa red/#Finally, Yunri Ponpo sent a messenger out of his chapel and told the PLA that he was prepared to surrender but only if he was allowed to personally surrender to the commanding general of the Chinese.$

sus kyang grong du 'gro bar mi bya'o/_/ khyed ni shes bzhin med par spyod pa yin te/ nyung ngu smra ba ma yin gyis/_khyod grong du dong bas kyang ci zhig bya ste/ dgon pa la gnas pa ni bcom ldan 'das kyis gnang zhing bsngags pa yin gyis/ khyod grong du ma 'dong bar bsam gtan gyi bde bas rnam par spyod cig ces bsgo'o/_/ de dag gis de zer ba ltar ma mnyan te yang grong dag tu 'dong bar gyur to/_/ rigs kyi bu de nas dge slong de dag nam grong nas phyir 'ongs par gyur pa de'i tshe/ dge slong spyod pa'i blo gros kyis yang gaN DI brdungs nas/ dge slong gi dge 'dun bsdus te/ 'di skad du gal te da phan chad khyed grong du 'dong dang / khyed gtsug lag khang 'di na ma gnas shig ces bsgo'o/_/ rigs kyi bu de nas dge slong chos smra ba spyod pa rnam par dag pas dge slong de'i sems bsrung ba'i phyir/_rang gi 'khor rnams bos te'adi skad du khyed grong du su yang ma 'dong shig ces smras so/_/$No one should travel to the villages. Your behavior is careless. You end up speaking too much, so what is accomplished by going to the villages? The Blessed One has instructed us to stay in monasteries, and indeed he has commended it. absorptions; the prefatory or threshhold absorptions (sāmantakas),and the prefatory absorptions as contrasted with dhyānāntara. Thenature of samadhi is discussed with reference to its containing vitarkaand/or vicara; discussed also are the absorptions of emptiness, theabsorption of the absence of characteristics, and the absorption of theabsence of intention; the types of samadhi; the Four Immeasurables(called in other traditions the Four Brahmavihāras); and detailshow a beginner should cultivate the visualization of goodwill. ThisChapter concludes with a short discussion on how long the Therefore, you should not go to town but instead enjoy the bliss of concentration,’ he ordered. But they did not heed his advice and continued visiting the villages. “Noble son, when those monks were returning from the villages, the monk Cāritramati once again struck the wooden beam and called the monastic saṅgha to assembly. He gave them an ultimatum: ‘If you are going to keep visiting the villages, you may not stay in this monastery.’ “Noble son, to protect the mind of Cāritramati, the monk and Dharma teacher Viśuddha­cāritra then summoned his community and commanded them, ‘Nobody shall go to the villages!’

sus kyang grong du 'gro bar mi bya'o/_/#No one should travel to the villages.$khyed ni shes bzhin med par spyod pa yin te/#Your behavior is careless.$nyung ngu smra ba ma yin gyis/_khyod grong du dong bas kyang ci zhig bya ste/#You end up speaking too much, so what is accomplished by going to the villages?$dgon pa la gnas pa ni bcom ldan 'das kyis gnang zhing bsngags pa yin gyis/#The Blessed One has instructed us to stay in monasteries, and indeed he has commended it.$khyod grong du ma 'dong bar bsam gtan gyi bde bas rnam par spyod cig ces bsgo'o/_/#Therefore, you should not go to town but instead enjoy the bliss of concentration,’ he ordered.$de dag gis de zer ba ltar ma mnyan te#But they did not heed his advice$yang grong dag tu 'dong bar gyur to/_/#and continued visiting the villages.$rigs kyi bu de nas dge slong de dag nam grong nas phyir 'ongs par gyur pa de'i tshe/#“Noble son, when those monks were returning from the villages,$dge slong spyod pa'i blo gros kyis yang gaN DI brdungs nas/#the monk Cāritramati once again struck the wooden beam and called the monastic saṅgha to assembly.$dge slong gi dge 'dun bsdus te/#He gave them an ultimatum:$'di skad du gal te da phan chad khyed grong du 'dong dang /#‘If you are going to keep visiting the villages,$khyed gtsug lag khang 'di na ma gnas shig ces bsgo'o/_/#you may not stay in this monastery.’$rigs kyi bu de nas dge slong chos smra ba spyod pa rnam par dag pas dge slong de'i sems bsrung ba'i phyir/_rang gi 'khor rnams bos te'adi skad du #“Noble son, to protect the mind of Cāritramati, the monk and Dharma teacher Viśuddha­cāritra then summoned his community and commanded them,$khyed grong du su yang ma 'dong shig ces smras so/_/#‘Nobody shall go to the villages!’$

rgyal khab 'char 'god kyi las rim dang po gnyis kyi nang mi 'bor nyis stong lnga brgya la 'phrod bsten khang gi mthun rkyen dang /_de bzhin mi 'bor nyis khri la tshad ldan sman khang gi mthun rkyen sbyar rgyu/ de'i khar mi nyis stong lnga brgya'i sde tshan rer sman pa re 'thob rgyu/ sngon 'gog gi thabs lam/_rims nad dang 'gos nad sngon 'gog gi thabs lam la'ang gal che dang do snang gang gzab bya rgyu/ byis pa'i 'phrod bsten gang gzab ched sngon 'gog gi sman sbyin rgyun ldan bya rgyu/$In the first two phases of national planning, facilities of health centres for a population of 2500 and a full-fledged hospital for 20,000 citizens will be provided. The Self of some others, though endowed with radiance, that is, though[in reality] illumined (bhāta), remains, for all intents and purposes, asif unillumined (abhāta), due to its impurity, inasmuch as the intellect-principle (buddhitattva) has been veiled by the impurities of deeming one-self finite, of regarding the world as objective, of supposing oneself theagent of actions deriving from the Supreme Lord's energy of obscuration(tirodhānaśakti). On this account, these [others] are called 'tethered' [an-imals, pasu] and 'bound to transmigrate' (sämsārika).And still others are cognizers desirous of ascending, because of the con- Besides, one medical doctor will be available for each group of 2500 persons. earth, 68-9, 88, 99, 101, 411-2, 450,495, 909, 1277, 1347-8.ear, 74, 123, 277, 1163, 1175,1177, 1240-1, 1318-9; see alsohearing, organ of.East, 370, 857. Preventive Measures Preventive measures against epidemics and infectious diseases will receive adequate attention. For proper child health care, vaccinations shall be given regularly.

rgyal khab 'char 'god kyi las rim dang po gnyis kyi nang mi 'bor nyis stong lnga brgya la 'phrod bsten khang gi mthun rkyen dang /_de bzhin mi 'bor nyis khri la tshad ldan sman khang gi mthun rkyen sbyar rgyu/#In the first two phases of national planning, facilities of health centres for a population of 2500 and a full-fledged hospital for 20,000 citizens will be provided.$de'i khar mi nyis stong lnga brgya'i sde tshan rer sman pa re 'thob rgyu/#Besides, one medical doctor will be available for each group of 2500 persons.$sngon 'gog gi thabs lam/_rims nad dang 'gos nad sngon 'gog gi thabs lam la'ang gal che dang do snang gang gzab bya rgyu/#Preventive Measures Preventive measures against epidemics and infectious diseases will receive adequate attention.$byis pa'i 'phrod bsten gang gzab ched sngon 'gog gi sman sbyin rgyun ldan bya rgyu/#For proper child health care, vaccinations shall be given regularly.$

thengs 'dir rgya nag gis 'gro ba mi'i thob thang rtsis med rdog rol byas pa de la ngo rgol byed pa'i gros chod cig gtan 'bebs byas pa red/ gros chod de zla ba 10tshes 21nyin gzhung 'brel chags shing /_rgyal khab bzhi bcu zhe lngas rgyab skyor byas shing /_dgus dgag bya byas la/_nyi shu rtsa drug bar gnas su bsdad pa red/ lta tshul gyi cha nas bod kyi mthun grogs nye shos yin khul gyi rgya gar dang dbyin ji gnyis ka bar gnas su bsdad pa red/ mA li shI ya dang er lAn Di gnyis kyis gros 'char 'di bton yod na'ang a mi ri ka ni bod kyi rgyab skyor ba stobs che shos kyi tshul du mdun du yong ba red/ lcags kyi yol gor gyi dgra bo'i gseb tu tshud rgyu de sngon 'gog byed ched a mi ri kas gzab gzab byas te gros 'char 'don rogs byas med mod/_bgro gleng mgo tshugs pa'i rjes der a mi ri kas shugs brgyab nas bod la rogs skyor yong ba'i brgyud skul dag byas yod pa red/$they are inherently full of ambiguity, but because their correct in-terpretation depends on the familiarity of the reader with a corpusof related scriptural and sastric literature. Probably few readers.today are immersed in this scholastic tradition.2 The text has been read and copied for use over many centuries andacross much of the subcontinent and has been subject to revisionsthroughout its transmission. Many variants may be conscious 'im- ultimately real (paramarthasat) 680 entity, being the substratum of all qual-ities (guna). It is characterized [in this doctrine] by using terms such as'universal' (sāmänya) and 'being as such' [or the 'universal per se'] (ma-hāsattā).Others maintain 682 that particulars (pinda = vyakti) 683 are ultimately681 This time, however, the resolution to condemn China’s gross violations of human rights was approved. The resolution became official on October 21: forty-five countries for, nine against, and twenty-six abstentions. India and Great Britain—theoretically Tibet’s closest allies—abstained. Although Malaysia and Ireland sponsored the resolution, the United States stepped forward as Tibet’s most powerful proponent. America was careful not to cosponsor, lest the debate devolve into standard Iron Curtain hostilities, but once the debate was in progress, the United States lobbied heavily in favor of the Tibetans.

thengs 'dir rgya nag gis 'gro ba mi'i thob thang rtsis med rdog rol byas pa de la ngo rgol byed pa'i gros chod cig gtan 'bebs byas pa red/#This time, however, the resolution to condemn China’s gross violations of human rights was approved.$gros chod de zla ba 10tshes 21nyin gzhung 'brel chags shing /_rgyal khab bzhi bcu zhe lngas rgyab skyor byas shing /_dgus dgag bya byas la/_nyi shu rtsa drug bar gnas su bsdad pa red/#The resolution became official on October 21: forty-five countries for, nine against, and twenty-six abstentions.$lta tshul gyi cha nas bod kyi mthun grogs nye shos yin khul gyi rgya gar dang dbyin ji gnyis ka bar gnas su bsdad pa red/#India and Great Britain—theoretically Tibet’s closest allies—abstained.$mA li shI ya dang er lAn Di gnyis kyis gros 'char 'di bton yod na'ang a mi ri ka ni bod kyi rgyab skyor ba stobs che shos kyi tshul du mdun du yong ba red/#Although Malaysia and Ireland sponsored the resolution, the United States stepped forward as Tibet’s most powerful proponent.$lcags kyi yol gor gyi dgra bo'i gseb tu tshud rgyu de sngon 'gog byed ched a mi ri kas gzab gzab byas te gros 'char 'don rogs byas med mod/_bgro gleng mgo tshugs pa'i rjes der a mi ri kas shugs brgyab nas bod la rogs skyor yong ba'i brgyud skul dag byas yod pa red/#America was careful not to cosponsor, lest the debate devolve into standard Iron Curtain hostilities, but once the debate was in progress, the United States lobbied heavily in favor of the Tibetans.$

theg pa'i sgo kun las btus pa gsung rab rin po che'i mdzod bslab pa gsum legs par ston pa'i bstan bcos shes bya kun khyab ces bya ba las bstan pa dam pa'i chos kyi rim par phye ba ste gnas gsum pa 'i rnam par bshad pa grub bo//// skyid po gyis la/ rang gang yin pa de byos/ de byas nas gzhan pa ma dga' na ma dga' ru chug mi tshang ma la rang rang gi 'dam ga re yod/ mi tshe ni mi tshang ma dga' ru 'jug pa'i don du ma red/_bya dngos yod tshad kyis dus tshod la sgug par byed/ rgya se me tog yin na'ang dus tshod ma ran gong la kha mi gad/_tha na nyi ma yin rung dus tshod ma ran gong la mi 'char/ sgugs/_khyod la dbang ba'i mi de dus tshod slebs pa na khyod kyi sa la yong gi red/$Thus, the complete transmission, convergence of them all, was gathered in this supreme master, who became the foremost teacher of secret mantra. Be Happy. Be Yourself. If others don't like it then let them be. Everyone has their own choices. Lifeisn't about pleasing everybody.easy craft Rumi Everything waits for its time. ete.). Even rose doesn't blooni\before it s time, Even sun doesn't rise before it's time. Wait, one who belongs to you will come to you in its time.

theg pa'i sgo kun las btus pa gsung rab rin po che'i mdzod bslab pa gsum legs par ston pa'i bstan bcos shes bya kun khyab ces bya ba las bstan pa dam pa'i chos kyi rim par phye ba ste gnas gsum pa 'i rnam par bshad pa grub bo////#Thus, the complete transmission, convergence of them all, was gathered in this supreme master, who became the foremost teacher of secret mantra.$skyid po gyis la/#Be Happy.$rang gang yin pa de byos/#Be Yourself.$de byas nas gzhan pa ma dga' na ma dga' ru chug mi tshang ma la rang rang gi 'dam ga re yod/#If others don't like it then let them be. Everyone has their own choices.$mi tshe ni mi tshang ma dga' ru 'jug pa'i don du ma red/_bya dngos yod tshad kyis dus tshod la sgug par byed/#Lifeisn't about pleasing everybody.easy craft Rumi Everything waits for its time.$rgya se me tog yin na'ang dus tshod ma ran gong la kha mi gad/_tha na nyi ma yin rung dus tshod ma ran gong la mi 'char/#Even rose doesn't blooni\before it s time, Even sun doesn't rise before it's time.$sgugs/_khyod la dbang ba'i mi de dus tshod slebs pa na khyod kyi sa la yong gi red/#Wait, one who belongs to you will come to you in its time.$

zhes dang /_gang gi tshe gsang sngags legs par mnyes par byas kyang rnal 'byor pas ji ltar 'dod pa'i dngos grub thob par ma gyur pa de'i tshe/_phyag rgya chen po la sogs pa sgom pa'i sbyor ba dang bzlas brjod kyi sbyor ba'i sngon rol dang /_phyis rang gi lha'i chos kyi sku la lhag par dmigs par bya'o//_zhes dngos grub ma grub na lha la drag shul bya ba'i skabs las gsungs pas/$viramānando vimarde ca sahajānando vilakṣaṇe || (9)ācarya guhya prajñā ca caturthan tat punas tathā ||a[396]nandāḥ³ kramaśo jñeyāś catuḥsecana samkhyayā || (10)hasitaśuddhyā tv ācārya · īkṣaṇe guhyakas tathā ||prajñās (hi) pāṇyāvāptau ca tat punar dvandvatantrake || (11)sekam caturvidham khyātam sattvānām siddhihetave ||sicyate snäpyate 'neneti sekas tenābhidhīyate || (12) As is well-known,the 6rst chapter of Am@t''s MM(to BeeuppIe&en&zdby a &W passag* from the other dmters) is the most d e wtreitment d lskrIn o l w YogWira literature (the next -ebeing the almost &Walta d in many regards Wkrmtexposition in the initiel portion af Oheof the -y.bhdi). ~eeti~eas Also, concerning occasions of acting fiercely toward [that is, putting pres-sure on] the deity when feats are not achieved he says: When yogis, even though they have pleased wel the Secret Mantra Being, do not attain a feat as wished, they should especially observe the Truth Body of their own deity before and after the yoga of meditation on the great seal and so forth as well as before and after the yoga of repetition.

zhes dang /_gang gi tshe gsang sngags legs par mnyes par byas kyang rnal 'byor pas ji ltar 'dod pa'i dngos grub thob par ma gyur pa de'i tshe/_phyag rgya chen po la sogs pa sgom pa'i sbyor ba dang bzlas brjod kyi sbyor ba'i sngon rol dang /_phyis rang gi lha'i chos kyi sku la lhag par dmigs par bya'o//_zhes dngos grub ma grub na lha la drag shul bya ba'i skabs las gsungs pas/#Also, concerning occasions of acting fiercely toward [that is, putting pres-sure on] the deity when feats are not achieved he says: When yogis, even though they have pleased wel the Secret Mantra Being, do not attain a feat as wished, they should especially observe the Truth Body of their own deity before and after the yoga of meditation on the great seal and so forth as well as before and after the yoga of repetition.$

maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na/_chos kyi rgyal po chos dang ldan pa gdugs gcig pa/_sa rnams kyi dbang phyug rgyal po mya ngan med pa'i dpal zhes bya ba zhig byung ngo /_/ de'i tshe de bzhin gshegs pa bdud kyi stobs rab tu 'joms pa zhes bya ba 'jig rten du byung ste/ bcom ldan 'das de bzhin gshegs pa bdud kyi stobs rab tu 'joms pa de'i nyan thos kyi dge 'dun dgra bcom pa zag pa zad pa dung phyur phrag dgu byung ngo /_/$Long ago in cyclic existence, Maudgalyāyana, long before even the distant past there was a patron-king named Aśokaśrī, who reigned over numerous regions under the single umbrella of his command. 13 a. svakārya॰ ] MYRNG3K1Ev; krameṇa NVG1G2AMED Try At that time there appeared in the world a thus-gone named Defeater of the Force of Evil. The blessed thus-gone Defeater of the Force of Evil had a community of nine hundred million hearers, all worthy ones whose defilements had ended.

maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na/_chos kyi rgyal po chos dang ldan pa gdugs gcig pa/_sa rnams kyi dbang phyug rgyal po mya ngan med pa'i dpal zhes bya ba zhig byung ngo /_/#Long ago in cyclic existence, Maudgalyāyana, long before even the distant past there was a patron-king named Aśokaśrī, who reigned over numerous regions under the single umbrella of his command.$de'i tshe de bzhin gshegs pa bdud kyi stobs rab tu 'joms pa zhes bya ba 'jig rten du byung ste/#At that time there appeared in the world a thus-gone named Defeater of the Force of Evil.$bcom ldan 'das de bzhin gshegs pa bdud kyi stobs rab tu 'joms pa de'i nyan thos kyi dge 'dun dgra bcom pa zag pa zad pa dung phyur phrag dgu byung ngo /_/#The blessed thus-gone Defeater of the Force of Evil had a community of nine hundred million hearers, all worthy ones whose defilements had ended.$

dran shes bzhin btang snyoms gnyen po'i yan lag gis dga' ba spangs shing bde ba dang ldan pa'i sems rtse gcig pa bsam gtan gsum pa dang / dran pa dang btang snyoms yongs dag gnyen po'i yan lag gi bde ba dang sdug bsngal rnam par spangs shing tshor ba btang snyoms dang ldan pa'i sems rtse gcig pa ni bsam gtan bzhi pa ste/ de ltar rgyu snyom 'jug gi bsam gtan bzhi po bsgoms pa yis/_go rim bzhin du tshangs chen dang /_'od gsal dag dang /_dge rgyas dang /_'bras bu che ba'i lha rnams dang skal ba mnyam par skye ba 'thob ces pa gtso che ba smos pa yin la/$The Third Dhyana is one-pointedness of mind characterized by ease and the eschewal of joy; the latter being accomplished through the antidotes of recollection, vigilance and equanimity. The Fourth Dhyana is one-pointedness of mind characterized by the sensation of equanimity and the total eschewal of both ease and discomfort. This eschewal is brought about through the antidotes of pure recollection and equanimity. The verse states that by meditating upon the Four Dhyanas, one attains the same birth as, respectively, the deities Mahabrahma, Abhasvara, ÿubha-krtsna and Vrhat-phala.

dran shes bzhin btang snyoms gnyen po'i yan lag gis dga' ba spangs shing bde ba dang ldan pa'i sems rtse gcig pa bsam gtan gsum pa dang /#The Third Dhyana is one-pointedness of mind characterized by ease and the eschewal of joy; the latter being accomplished through the antidotes of recollection, vigilance and equanimity.$dran pa dang btang snyoms yongs dag gnyen po'i yan lag gi bde ba dang sdug bsngal rnam par spangs shing tshor ba btang snyoms dang ldan pa'i sems rtse gcig pa ni bsam gtan bzhi pa ste/#The Fourth Dhyana is one-pointedness of mind characterized by the sensation of equanimity and the total eschewal of both ease and discomfort. This eschewal is brought about through the antidotes of pure recollection and equanimity.$de ltar rgyu snyom 'jug gi bsam gtan bzhi po bsgoms pa yis/_go rim bzhin du tshangs chen dang /_'od gsal dag dang /_dge rgyas dang /_'bras bu che ba'i lha rnams dang skal ba mnyam par skye ba 'thob ces pa gtso che ba smos pa yin la/#The verse states that by meditating upon the Four Dhyanas, one attains the same birth as, respectively, the deities Mahabrahma, Abhasvara, ÿubha-krtsna and Vrhat-phala.$

rnam pa ni spros pa lags so/_/ skye ba ni spros pa lags so/_/ spros pa mchis na rtog pa 'byung bar 'gyur la/_spros pa ma mchis na rtog pa 'byung bar mi 'gyur lags so/_/ bcom ldan 'das kyis bka' stsal pa'i don 'di bdag gis rtogs nas som nyi las brgal tethe tsom dang bral lags so/_/ de nas lha'i dbang po brgya byin gyis/_bcom ldan 'das las zhu ba lung bstan pa thos nas/_bcom ldan 'das kyis bka' stsal pa la mngon par bstod cing rjes su yi rangs nas/_bcom ldan 'das la zhu ba phyi ma zhus pa/ btsun pa spros pa 'gag par 'gyur ba'i lam zhes gsung na/ btsun pa spros pa 'gag par 'gyur ba'i lam gang lags/ dge slong lam gang la zhugs na spros pa 'gag par 'gyur ba'i lam la zhugs pa lags/ bcom ldan 'das kyis bka' stsal pa/_kau shi ka spros pa 'gag par 'gyur ba'i lam ni 'phags pa'i lam yan lag brgyad pa yin te$2223Flschri403 Discursive elaboration is its aspect. It is born from discursive elaboration. Where there is discursive elaboration, thought construction will arise. Where there is no discursive elaboration, thought construction will not arise. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.” After Śakra, King of the Gods, had heard the Blessed One’s response to his questions, he praised what the Blessed One said, rejoiced, and asked the Blessed One other questions. “Lord, it is said that there is a path to stopping discursive elaboration. Lord, what is the path to stopping discursive elaboration? What is the path that, if the ordained set out upon it, will stop discursive elaboration?” “Kauśika,” The Blessed One replied, “the path that stops discursive elaboration is the noble eightfold path,

rnam pa ni spros pa lags so/_/#Discursive elaboration is its aspect.$skye ba ni spros pa lags so/_/#It is born from discursive elaboration.$spros pa mchis na #Where there is discursive elaboration, thought construction will arise.$rtog pa 'byung bar 'gyur la/_spros pa ma mchis na rtog pa 'byung bar mi 'gyur lags so/_/#Where there is no discursive elaboration, thought construction will not arise.$bcom ldan 'das kyis bka' stsal pa'i don 'di bdag gis rtogs nas som nyi las brgal tethe tsom dang bral lags so/_/#I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”$de nas lha'i dbang po brgya byin gyis/_bcom ldan 'das las zhu ba lung bstan pa thos nas/_bcom ldan 'das kyis bka' stsal pa la mngon par bstod cing rjes su yi rangs nas/_bcom ldan 'das la zhu ba phyi ma zhus pa/#After Śakra, King of the Gods, had heard the Blessed One’s response to his questions, he praised what the Blessed One said, rejoiced, and asked the Blessed One other questions.$btsun pa spros pa 'gag par 'gyur ba'i lam zhes gsung na/#“Lord, it is said that there is a path to stopping discursive elaboration.$btsun pa spros pa 'gag par 'gyur ba'i lam gang lags/#Lord, what is the path to stopping discursive elaboration?$dge slong lam gang la zhugs na spros pa 'gag par 'gyur ba'i lam la zhugs pa lags/#What is the path that, if the ordained set out upon it, will stop discursive elaboration?”$bcom ldan 'das kyis bka' stsal pa/_kau shi ka spros pa 'gag par 'gyur ba'i lam ni 'phags pa'i lam yan lag brgyad pa yin te#“Kauśika,” The Blessed One replied, “the path that stops discursive elaboration is the noble eightfold path,$

kho la mtshon na byis pa tsho ni khos lo mang sngon nas rgyab tu bskyur ba'i khyim dang /_las 'gan/_rgyun chad med pa'i las ka'i khur po rnams yin pas/ khos spro snang gsar pa zhig 'tshol bzhin yod/ khang pa bstar pa kha shas kyi rjes su zam pa zhig yod/_de ni gnam gshis grang dus kho sdod sa de red/ dbyar dus pe ri si grong khyer gyi kho dang kho'i rgyal khams pa tshos sa cha'i bdag dbang rtsod kyi yod/ khos/_ngas sngon la dgong zas za dgos/_zhes lam chen gyi phar ngos su yod pa'i za khang rnams la lta bzhin chig lab brgyab/ ma zad mthe bong la lce ldag brgyab ste gnam la ker nas/ rlung bu'i g.yo tshad tag tag red 'dug ces bshad/ khos 'ded 'khor chung chung de gyang dma' mo zhig gi 'gram du bzhag nas/_za khang nas phyi la rgyu ba'i bsil rlung bsnams te/$They meant homes and responsibility and regular work—all the things he had turned his back on so long ago. And he was looking for adventure. Pt. ILB: An Attempt at a Structural Comparisondefilements (upakkiZesa).738 And in two admittedly unusual canonicalpassages739 mention is made of a boundless (ananta) Mind (vijfiiina),which seems to refer 'to the sphere of nirvfu,1a, suggesting the idea of afinal absorption of the individual sensation or sentience, which is occasionally presupposed as the basic transmigrating element,740 into a Down a few blocks was the bridge under which he lived when the weather wasn't too raw. And plenty of company he had during the summer with all the homeless of Paris staking their claims to this space or that. " healthy.'258. Though the form of Slaughter' is the same, in all cases, yet But first I must have dinner," he told himself, looking up at the restaurant across the street. He licked his thumb and held it up. " The wind is just right," he decided. So he parked his buggy beside the low wall and settled himself in the breeze that came from the restaurant.

kho la mtshon na byis pa tsho ni khos lo mang sngon nas rgyab tu bskyur ba'i khyim dang /_las 'gan/_rgyun chad med pa'i las ka'i khur po rnams yin pas/#They meant homes and responsibility and regular work—all the things he had turned his back on so long ago.$khos spro snang gsar pa zhig 'tshol bzhin yod/#And he was looking for adventure.$khang pa bstar pa kha shas kyi rjes su zam pa zhig yod/_de ni gnam gshis grang dus kho sdod sa de red/#Down a few blocks was the bridge under which he lived when the weather wasn't too raw.$dbyar dus pe ri si grong khyer gyi kho dang kho'i rgyal khams pa tshos sa cha'i bdag dbang rtsod kyi yod/#And plenty of company he had during the summer with all the homeless of Paris staking their claims to this space or that. "$khos/_ngas sngon la dgong zas za dgos/_zhes lam chen gyi phar ngos su yod pa'i za khang rnams la lta bzhin chig lab brgyab/#But first I must have dinner," he told himself, looking up at the restaurant across the street.$ma zad mthe bong la lce ldag brgyab ste gnam la ker nas/#He licked his thumb and held it up. "$rlung bu'i g.yo tshad tag tag red 'dug ces bshad/#The wind is just right," he decided.$khos 'ded 'khor chung chung de gyang dma' mo zhig gi 'gram du bzhag nas/_za khang nas phyi la rgyu ba'i bsil rlung bsnams te/#So he parked his buggy beside the low wall and settled himself in the breeze that came from the restaurant.$

de ni/_bzang phyogs su med pa'i gnam gshis sngon brda yis zla ba 'di'i zla ba nya gang gi mtshan mo gzhan dag la bgrod thabs 'phar ma byed rgyu yang sngon 'gog byas yod pa de red/ meg kar the la ru khag 'di slar yang o ki Na wa la 'phur rgyu dang phyis su zla bcu gcig pa'i nang zla ba nya gang ba slar shar ba'i mtshams der gsang 'dzul gyi thabs shes byed rgyu las gzhan pa'i 'dam kha gang yang med pa red/ o ki Ni wa la sdod pa'i zla ba rjes ma de'i ring der bod mi tsho'i sems shugs ni ches chung sa zhig nas ha cang mthon po'i bar slebs/ a thar dang blo tshe gnyis lam lhong dang bcas bod nang gsang 'dzul byed thub pa byung ba'i gnas tshul des mi tshang ma dga' ston gyi rnam 'gyur nang bzhag $Unfavorable weather predictions over Kham precluded additional tries for the remaining days of full moon for the month. McCarthy had no alternative but to fly the team back to Okinawa and attempt reinfiltration later, when the full-moon cycle came around again in November. 313-314).Yājñavalkya (3.312-313).—‘Celibacy, Compassion, Forgiveness, Charitableness, Truthfulness, Straightforwardness, Harmlessness, Non-appropriation of other’s property, Sweet disposition and Self-control have been declared to be theRestraints.—Bathing, Silence, Fasting, Sacrificing, Study, Control of the sexual organs, Attendance on the teacher, Cleanliness, Freedom from anger and Alertness are the Observances.’Atri (47).—[Same as Manu.] RÜPING. Klaus"Zur Askese in indischen Religionen", in: Zeitschrift für Missionswissenschaft1977und Religionswissenschaft 61 (1977): 81-98.SCHMIDT, Hanns-Peter1968"The Origin of Ahirrzsä. "In: Melanges d'indianisme a la memoire de LouisRenou, Paris: 625-655. During the following month in Okinawa, the Tibetans’ morale went from low to high. The news that Athar and Lhotse had successfully reinfiltrated put everyone in a celebratory mood.

de ni/_bzang phyogs su med pa'i gnam gshis sngon brda yis zla ba 'di'i zla ba nya gang gi mtshan mo gzhan dag la bgrod thabs 'phar ma byed rgyu yang sngon 'gog byas yod pa de red/#Unfavorable weather predictions over Kham precluded additional tries for the remaining days of full moon for the month.$meg kar the la ru khag 'di slar yang o ki Na wa la 'phur rgyu dang phyis su zla bcu gcig pa'i nang zla ba nya gang ba slar shar ba'i mtshams der gsang 'dzul gyi thabs shes byed rgyu las gzhan pa'i 'dam kha gang yang med pa red/#McCarthy had no alternative but to fly the team back to Okinawa and attempt reinfiltration later, when the full-moon cycle came around again in November.$o ki Ni wa la sdod pa'i zla ba rjes ma de'i ring der bod mi tsho'i sems shugs ni ches chung sa zhig nas ha cang mthon po'i bar slebs/#During the following month in Okinawa, the Tibetans’ morale went from low to high.$a thar dang blo tshe gnyis lam lhong dang bcas bod nang gsang 'dzul byed thub pa byung ba'i gnas tshul des mi tshang ma dga' ston gyi rnam 'gyur nang bzhag #The news that Athar and Lhotse had successfully reinfiltrated put everyone in a celebratory mood.$

ngas go skabs blangs te khyed la mgo+o skor btang 'dug lab srid/ gal te glo bur du chang sa rgyag rgyu'i gra sgrig byas pa yin na/ mo ha cang chung chung red/ khos mo la las ka sdug cag cig byas yod kyi red/_ces shod srid/ ngas da dung khyed rang gang mgyogs nga'i mna' ma chags pa'i re ba byas/ ngas khyed la lta skyong byed 'dod yod pa las/ mi gzhan zhig gis de ltar byed pa mthong 'dod med/ de rang 'dod tsha po yin nam/ yang na/_brtse ba ngo ma yin pa'i rtags red/$It would be said that I had taken advantage of the situation (which I had), and that I had seduced you even though I was beginning to wonder if it was you who had seduced me! And if a marriage was suddenly arranged, people would say: ‘It’s been arranged so quickly. And she’s so young. He must have got her into trouble.’ And yet I could not help hoping that you would become my wife sooner that could be foreseen. I wanted to look after you. ---> periodically sipping the essence [of the knowable] — then that also is his> in which13200c13922,13923 I did not want others to be doing it for me. Was that very selfish? Or was it a true state of being in love?

ngas go skabs blangs te khyed la mgo+o skor btang 'dug lab srid/#It would be said that I had taken advantage of the situation (which I had), and that I had seduced you even though I was beginning to wonder if it was you who had seduced me!$gal te glo bur du chang sa rgyag rgyu'i gra sgrig byas pa yin na/#And if a marriage was suddenly arranged, people would say: ‘It’s been arranged so quickly.$mo ha cang chung chung red/#And she’s so young.$khos mo la las ka sdug cag cig byas yod kyi red/_ces shod srid/#He must have got her into trouble.’$ngas da dung khyed rang gang mgyogs nga'i mna' ma chags pa'i re ba byas/#And yet I could not help hoping that you would become my wife sooner that could be foreseen.$ngas khyed la lta skyong byed 'dod yod pa las/#I wanted to look after you.$mi gzhan zhig gis de ltar byed pa mthong 'dod med/#I did not want others to be doing it for me.$de rang 'dod tsha po yin nam/#Was that very selfish?$yang na/_brtse ba ngo ma yin pa'i rtags red/#Or was it a true state of being in love?$

[!]sngags kyi spyod pa bstan pa'i phyir dang / [!]thugs rje chen po'i mthu'i rgyu mthun pa'i thugs kyi bdud kyi stobs zil gyis gnon pa dang / [!]bgegs chen po rnam par gzhig pa dang /_rgyal po ma rungs pa rnam par gzhom pa dang / [!]bdag gi stobs rnam par 'phel bar bya ba dang /_gzhan gyi stobs rnam par gzhig pa dang / [!]rengs par bya ba dang gsad pa dang /_mi snang bar bya ba dang /_rab tu bstan pa dang /_nye bar sgom pa dang /_dga' bar bya ba dang / [!]rang gi sngags kyi spyod pa rab tu bstan pa dang / [!]tshe dang nad med pa dang dbang phyug mngon par 'phel bar bya ba dang / [!]myur ba'i las rjes su bsgrub pa dang / [!]byams pa chen po dang snying rje chen po dang btang snyoms chen po dang /_dga' ba chen po'i yang dag par sdom pa la [!]gnas pa dang de dag gi rgyu mtshan du rtog pa dang /_rnam par rtog pa thams cad dang bral ba'i sems kyis smras so/_/$they illuminate the mantra practice. With minds born of the power of great compassion, they obliterate the power of Māra . They destroy obstacle makers and keep the lords of evil in check. They increase their own power and hold back the power of opponents. They perform the acts of paralyzing, killing, destroying, chastising, burning, and gratifying. They teach the practice of their own mantra. They cause the lifespan, health, and power of beings to increase. They swiftly accomplish all tasks. They readily assume the modes of great love, great compassion, great equanimity, and great sympathetic joy. That is why the Yamāntaka mantra was now recited with a mind free from all doubt and deliberation.

[!]sngags kyi spyod pa bstan pa'i phyir dang /#they illuminate the mantra practice.$[!]thugs rje chen po'i mthu'i rgyu mthun pa'i thugs kyi bdud kyi stobs zil gyis gnon pa dang /#With minds born of the power of great compassion, they obliterate the power of Māra .$[!]bgegs chen po rnam par gzhig pa dang /_rgyal po ma rungs pa rnam par gzhom pa dang /#They destroy obstacle makers and keep the lords of evil in check.$[!]bdag gi stobs rnam par 'phel bar bya ba dang /_gzhan gyi stobs rnam par gzhig pa dang /#They increase their own power and hold back the power of opponents.$[!]rengs par bya ba dang gsad pa dang /_mi snang bar bya ba dang /_rab tu bstan pa dang /_nye bar sgom pa dang /_dga' bar bya ba dang /#They perform the acts of paralyzing, killing, destroying, chastising, burning, and gratifying.$[!]rang gi sngags kyi spyod pa rab tu bstan pa dang /#They teach the practice of their own mantra.$[!]tshe dang nad med pa dang dbang phyug mngon par 'phel bar bya ba dang /#They cause the lifespan, health, and power of beings to increase.$[!]myur ba'i las rjes su bsgrub pa dang /#They swiftly accomplish all tasks.$[!]byams pa chen po dang snying rje chen po dang btang snyoms chen po dang /_dga' ba chen po'i yang dag par sdom pa la #They readily assume the modes of great love, great compassion, great equanimity, and great sympathetic joy.$[!]gnas pa dang de dag gi rgyu mtshan du rtog pa dang /_rnam par rtog pa thams cad dang bral ba'i sems kyis smras so/_/#That is why the Yamāntaka mantra was now recited with a mind free from all doubt and deliberation.$

mi bzod bskyed pa byas nas ni/_/yod min sprin gyi gzugs bstan cing /_/ char pa'i rgyun dag rab 'bebs pa/_/ de dag nang na mi gnas kyang /_/'dzam bu'i gling 'dir rgya mtsho dang /_/klung dang dug can yongs su 'gengs/_/ sngon gyi mtha' 'am phyi ma'i mthar/_/chu ni 'byung ba yod ma yin/_/ de dang mtshungs pa'i sems can kun/_/rtsom pa sna tshogs bslabs pa rnams/_/ las rnams sna tshogs ston byed kyang /_/las de 'byung ba yod ma yin/_/ mkhas pas byis pa rmongs byed pa'i/_/sgyu 'di ma byung shes pas na/_/ bden pa ma yin bden snang bas/_/klu ni ting nge 'dzin du bstan/_/ 'jam dpal de ltar na klu'i gzugs ting nge 'dzin du rtogs par bya'o/_/ 'jam dpal de la ji ltar na byang chub sems dpas gnod sbyin gyi gzugs ting nge 'dzin du rtogs par bya zhe na/_/$“By becoming intolerant, They manifest the forms of nonexistent clouds. Although they do not remain in those clouds, They bring down heavy rainfall. “They fill up the seas, Rivers, and oceans here in Jambudvīpa. Yet, whether in the beginning or the end, This water is devoid of origin. “All beings are similar to that water— They are skilled in various undertakings And display various karmic actions, But these karmic actions have no origin. “The wise know these illusions, Which delude the immature, to be unarisen. Thus, since the untrue appears as true, I have taught nāgas to be absorption. “Mañjuśrī, that is how you should understand nāgas’ figures to be absorption. “Mañjuśrī, how should bodhisattvas understand yakṣas’ figures to be absorption?

mi bzod bskyed pa byas nas ni/_/yod min sprin gyi gzugs bstan cing /_/#“By becoming intolerant, They manifest the forms of nonexistent clouds. Although they do not remain in those clouds,$char pa'i rgyun dag rab 'bebs pa/_/#They bring down heavy rainfall.$de dag nang na mi gnas kyang /_/'dzam bu'i gling 'dir rgya mtsho dang /_/klung dang dug can yongs su 'gengs/_/#“They fill up the seas, Rivers, and oceans here in Jambudvīpa.$sngon gyi mtha' 'am phyi ma'i mthar/_/chu ni 'byung ba yod ma yin/_/#Yet, whether in the beginning or the end, This water is devoid of origin.$de dang mtshungs pa'i sems can kun/_/rtsom pa sna tshogs bslabs pa rnams/_/#“All beings are similar to that water— They are skilled in various undertakings$las rnams sna tshogs ston byed kyang /_/las de 'byung ba yod ma yin/_/#And display various karmic actions, But these karmic actions have no origin.$mkhas pas byis pa rmongs byed pa'i/_/sgyu 'di ma byung shes pas na/_/#“The wise know these illusions, Which delude the immature, to be unarisen.$bden pa ma yin bden snang bas/_/klu ni ting nge 'dzin du bstan/_/#Thus, since the untrue appears as true, I have taught nāgas to be absorption.$'jam dpal de ltar na klu'i gzugs ting nge 'dzin du rtogs par bya'o/_/#“Mañjuśrī, that is how you should understand nāgas’ figures to be absorption.$'jam dpal de la ji ltar na byang chub sems dpas gnod sbyin gyi gzugs ting nge 'dzin du rtogs par bya zhe na/_/#“Mañjuśrī, how should bodhisattvas understand yakṣas’ figures to be absorption?$

'du shes med pa'i snyoms 'jug ni dge rgyas kyi 'dod chags dang bral la khams gong ma'i 'dod chags dang ma bral ba zhig gis yid la byed pa'i sgo nas sems sems byung rgyun brtan pa ma yin pa 'jug shes drug po rnams gnas skabs su 'gog par byed pa ste/ sems sems byung khegs pa'i gnas skabs de lta bu snyoms 'jug gi nus pas sngon med gsar du thob cing /$"jalan"" signifies the class ""Kapinjala ""."91-92. The word “Dārāh,” whether used with regard to an individual(wife) or to the Class, is always used in accordance with the number of theconstituent parts (i.e., always in the Plural)."92-93. The word ""Vana"" (used always in the Singular) on the"other hand, signifies many individual (trees) as qualified by the number(singularity) of the Class; or it may be taken to signify the (single) ClassTree as located in many individuals."93-94. Similarly in the case of all such words as Series"" (""Crowd"")" Perceptionless serenity is that which, being free from attachment to the abode of Full Beauty but not free from the attachment of the realms above, is not a steady continuance of mind and mental states. It is the temporary bringing to cessation of all the six kinds of engaged cognitions. Such a period where mind and mental states are blocked is a new acquisition through the power of serenity which was not formerly present.

'du shes med pa'i snyoms 'jug ni dge rgyas kyi 'dod chags dang bral la khams gong ma'i 'dod chags dang ma bral ba zhig gis yid la byed pa'i sgo nas sems sems byung rgyun brtan pa ma yin pa 'jug shes drug po rnams gnas skabs su 'gog par byed pa ste/#Perceptionless serenity is that which, being free from attachment to the abode of Full Beauty but not free from the attachment of the realms above, is not a steady continuance of mind and mental states. It is the temporary bringing to cessation of all the six kinds of engaged cognitions.$sems sems byung khegs pa'i gnas skabs de lta bu snyoms 'jug gi nus pas sngon med gsar du thob cing /#Such a period where mind and mental states are blocked is a new acquisition through the power of serenity which was not formerly present.$

gang chos la sbyor ba'i sgo 'di la zhugs pa ni phung po la sbyor ba dang /_khams la sbyor ba dang /_skye mched la sbyor ba dang /_rten cing 'brel te 'byung ba'i chos la sbyor ba dang /_dran pa nye bar gzhag pa bzhi la sbyor ba dang /_dbang po lnga la sbyor ba dang /_'phags pa'i lam yan lag brgyad pa la sbyor ba dang /_'jig rten pa dang /_'jig rten las 'das pa'i chos la sbyor ba rnam par 'byed pa la shin tu mkhas shing /$1bUdhyataJ: Pflanzen sind nach buddhistischer Auffassung - auf Ausnahmenkomme ich am Ende des Vortrags noch zurück - keine Lebewesens. Sieleiden infolgedessen auch nicht, und man kann auch nicht als Pflanze Having entered this gateway that pertains to the Dharma, they will become highly skilled in discerning what pertains to the aggregates, elements, sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena.

gang chos la sbyor ba'i sgo 'di la zhugs pa ni phung po la sbyor ba dang /_khams la sbyor ba dang /_skye mched la sbyor ba dang /_rten cing 'brel te 'byung ba'i chos la sbyor ba dang /_dran pa nye bar gzhag pa bzhi la sbyor ba dang /_dbang po lnga la sbyor ba dang /_'phags pa'i lam yan lag brgyad pa la sbyor ba dang /_'jig rten pa dang /_'jig rten las 'das pa'i chos la sbyor ba rnam par 'byed pa la shin tu mkhas shing /#Having entered this gateway that pertains to the Dharma, they will become highly skilled in discerning what pertains to the aggregates, elements, sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena.$

phord a lan grong khyer ste/_gang du mun khrod kyi zil ba'i zegs ma'i khrod du gtsang po nas mched pa'i char chu tshang ma dang rgya se me tog rnams yod cing /_gang du smug pa can gyi glog 'od ser po zhig gi khrod du nga tshos lam gor mo zhig gi mtha' nas bskor ba yin la/_glo bur du zam pa zhig gi 'og tu bem gzugs nag ge ba chen po de mthong byung la/_slar yang rtag brtan gyi chu bo de brgal ba yin/$.Von Lamhert Schmithausw, MünsterSanskrll·WOrllrbld1 dir Turfan-Fundlbel d.r "kademl' der WIUlnswal'oaIn ~örtln'lnARCHIV FÜR INDISCHE PHILOSOPHIEzu DEN Port Allen—where the river’s all rain and roses in a misty pinpoint darkness and where we swung around a circular drive in yellow foglight and suddenly saw the great black body below a bridge and crossed eternity again.

phord a lan grong khyer ste/_gang du mun khrod kyi zil ba'i zegs ma'i khrod du gtsang po nas mched pa'i char chu tshang ma dang rgya se me tog rnams yod cing /_gang du smug pa can gyi glog 'od ser po zhig gi khrod du nga tshos lam gor mo zhig gi mtha' nas bskor ba yin la/_glo bur du zam pa zhig gi 'og tu bem gzugs nag ge ba chen po de mthong byung la/_slar yang rtag brtan gyi chu bo de brgal ba yin/#Port Allen—where the river’s all rain and roses in a misty pinpoint darkness and where we swung around a circular drive in yellow foglight and suddenly saw the great black body below a bridge and crossed eternity again.$

rang gi skyes pa'i pha yul sogs sngar 'dris che ba dang /_rgya dkar nag sogs sngar cha med pa'i yul dang / yang sngar gyi pha ma sogs 'dris che ba dang /_lha 'dre sogs sngar rgyus med pa dang / phyogs bcu'i zhing khams sangs rgyas byang sems sogs rim gyis 'khor 'das kyi chos thams cad gsal bar mthong ste/ sngon rje btsun mi las mnyam gzhag gi ngang nas/_ras chung pa rgya gar du byon dus gar phebs gzigs shing / tshur phebs dus bsu ba mdzad pa dang / ras chung pas nyin gcig mnyam gzhag gi ngang nas spyir srid pa'i rtsa rtse kun gzigs shing /$At times such as these, you may experience clear visions of places you’ve been to, your homeland, and so on, or of places you have never been to before, such as China or India. You may see people you know such as your parents; you may also see gods and demons, and so forth. iredight1 as, as;ely You may gradually come to clearly perceive the buddhas and bodhisattvas dwelling in the pure buddha realms of the ten directions and also the myriad phenomena of samsara and nirvana. “ Previously, while resting in meditation, Lord Milarepa saw Rechungpa’s movements and travels in India. He also saw the route he would take upon his return to Tibet and went to meet him. “ Similarly, once, during his meditation, Rechungpa had a vision of the whole of existence, from its root right up to the pinnacle.

rang gi skyes pa'i pha yul sogs sngar 'dris che ba dang /_rgya dkar nag sogs sngar cha med pa'i yul dang /#At times such as these, you may experience clear visions of places you’ve been to, your homeland, and so on, or of places you have never been to before, such as China or India.$yang sngar gyi pha ma sogs 'dris che ba dang /_lha 'dre sogs sngar rgyus med pa dang /#You may see people you know such as your parents; you may also see gods and demons, and so forth.$phyogs bcu'i zhing khams sangs rgyas byang sems sogs rim gyis 'khor 'das kyi chos thams cad gsal bar mthong ste/#You may gradually come to clearly perceive the buddhas and bodhisattvas dwelling in the pure buddha realms of the ten directions and also the myriad phenomena of samsara and nirvana. “$sngon rje btsun mi las mnyam gzhag gi ngang nas/_ras chung pa rgya gar du byon dus gar phebs gzigs shing /#Previously, while resting in meditation, Lord Milarepa saw Rechungpa’s movements and travels in India.$tshur phebs dus bsu ba mdzad pa dang /#He also saw the route he would take upon his return to Tibet and went to meet him. “$ras chung pas nyin gcig mnyam gzhag gi ngang nas spyir srid pa'i rtsa rtse kun gzigs shing /#Similarly, once, during his meditation, Rechungpa had a vision of the whole of existence, from its root right up to the pinnacle.$

'jigs pa gang dag ci byung ba de dag thams cad dang yams kyi nad gang ci 'byung yang rung ba dang /_'chi byed gang dag ci yang rung ba dang /_'chi byed chen po gang dag ci yang rung ba dang /_gnod pa gang dag ci yang rung ba dang /_'khrug pa gang dag ci yang rung ba dang /_khong du gnod pa gang dag ci yang rung ba dang /_gang dag ci byung pa de dag thams cad ni byis pa kho na la 'byung gi mkhas pa la ni ma yin no/_/ bden pa dang bden pa'i tshig dang /_bden pa'i ngag gis song shig_/dengs shig_/ mkhas pas byin gyis brlabs pa'i gsang sngags kyi gzhi 'di dag gis bdag dang sems can thams cad la bsrung bar mdzod cig_/$(äsrayaparivrttil], o. ä.). Eben_ dies [letztere] ist der Zustand, indem keine [üblen] Einflüsse [mehr] vorhanden sind (sa evänäsravodhätu(b 57 ), ·[und] eben dies ist 56> das unübertreffliche Gereinigtseinkalpitasvabhäväbhinivesaväsanä)55.! Whatever fears may arise, every plague, pestilence, and pandemic, all calamities and conflicts, and all personal anxieties affect only the foolish, not the wise. n.36 MA I.2.A.II MA I.3.A.II MA I.4a A.II MA I.4cd-5 II.n.35, A.II ● MA I.9a. May truth, words of truth, and true speech send them away and dispel them! May these words of mantra empowered by the wise guard me and all beings.

'jigs pa gang dag ci byung ba de dag thams cad dang yams kyi nad gang ci 'byung yang rung ba dang /_'chi byed gang dag ci yang rung ba dang /_'chi byed chen po gang dag ci yang rung ba dang /_gnod pa gang dag ci yang rung ba dang /_'khrug pa gang dag ci yang rung ba dang /_khong du gnod pa gang dag ci yang rung ba dang /_gang dag ci byung pa de dag thams cad ni byis pa kho na la 'byung gi mkhas pa la ni ma yin no/_/#Whatever fears may arise, every plague, pestilence, and pandemic, all calamities and conflicts, and all personal anxieties affect only the foolish, not the wise.$bden pa dang bden pa'i tshig dang /_bden pa'i ngag gis song shig_/dengs shig_/#May truth, words of truth, and true speech send them away and dispel them!$mkhas pas byin gyis brlabs pa'i gsang sngags kyi gzhi 'di dag gis bdag dang sems can thams cad la bsrung bar mdzod cig_/#May these words of mantra empowered by the wise guard me and all beings.$

mya ngan las 'das pa dang ldan pa'i sbyin pa gang yin pa de ni rigs pa'i sbyin pa'i pha rol tu phyin pa'o/_/ 'dod chags dang bral bar yongs su bsngos pa'i tshul khrims gang yin pa de ni rigs pa'i tshul khrims kyi pha rol tu phyin pa'o/_/ 'gog par yongs su bsngos pa'i bzod pa gang yin pa de ni rigs pa'i bzod pa'i pha rol tu phyin pa'o/_/ nye bar zhi ba rtsom pa'i brtson 'grus gang yin pa de ni rigs pa'i brtson 'grus kyi pha rol tu phyin pa'o/_/ lta bar gyur pa rab tu zhi bar byed pa dang /_nyon mongs pa 'joms par byed pa'i bsam gtan gang yin pa de ni rigs pa'i bsam gtan gyi pha rol tu phyin pa'o/_/$-(1995a): "Mensch, Tier und Pflanze und der Tod in den alteren Upani~a­den. In: Gerhard OBERHAMMER (ed.): 1m Tod gewinnt der Mensch seinSelbst. Wien: Verlag der OAW: 43-74.-:- (1995b): "Man, Animals and Plants in the Rebirth Passages of the EarlyUpani~ads". In Journal of the Royal Asiatic Society of Sri Lanka, NewSeries vol. 38 (Colombo): 141-162.- In SB XI 6,2 entspricht dem zweiten Opferfeuer des JB das Zwischenreich (antdrik§am [6]). ·U hat dies nicht übernommen, sondern den,Donner' von JB durch Parjanya ersetzt, was von BODEWITZ (1973: The perfection of generosity based on reasoning is generosity imbued with nirvāṇa. The perfection of discipline based on reasoning is discipline dedicated in a way that is free of desire. The perfection of patience based on reasoning is patience that is dedicated to cessation. II.n.29, 48, n.108, n.109 MMK I.2.II.n.545, n.547, 296, n. The perfection of diligence based on reasoning is diligence that engages in pacification. īrṣyā ca Vajraḍākinī paiśunyam Guptagaurikā || (17) The perfection of concentration based on reasoning is concentration that quells views and conquers emotional defilements.

mya ngan las 'das pa dang ldan pa'i sbyin pa gang yin pa de ni rigs pa'i sbyin pa'i pha rol tu phyin pa'o/_/#The perfection of generosity based on reasoning is generosity imbued with nirvāṇa.$'dod chags dang bral bar yongs su bsngos pa'i tshul khrims gang yin pa de ni rigs pa'i tshul khrims kyi pha rol tu phyin pa'o/_/#The perfection of discipline based on reasoning is discipline dedicated in a way that is free of desire.$'gog par yongs su bsngos pa'i bzod pa gang yin pa de ni rigs pa'i bzod pa'i pha rol tu phyin pa'o/_/#The perfection of patience based on reasoning is patience that is dedicated to cessation.$nye bar zhi ba rtsom pa'i brtson 'grus gang yin pa de ni rigs pa'i brtson 'grus kyi pha rol tu phyin pa'o/_/#The perfection of diligence based on reasoning is diligence that engages in pacification.$lta bar gyur pa rab tu zhi bar byed pa dang /_nyon mongs pa 'joms par byed pa'i bsam gtan gang yin pa de ni rigs pa'i bsam gtan gyi pha rol tu phyin pa'o/_/#The perfection of concentration based on reasoning is concentration that quells views and conquers emotional defilements.$

legs tshogs kun gyi rtsa ba zla med cing //_legs lam ma lus 'byung ba'i sgo gcig pu//_legs gnas sku bzhi dam pa'i zhing khams su//_legs par 'khrid mdzad bla ma'i zhabs pad la//_sgo gsum gus pa'i sgo nas phyag 'tshal lo//_tshe dang bsgrub pa snyom pa'i mchod pa 'bul// sngon chad tshe 'di'i dbang song mthol lo bshags//_phyi nang gsang ba'i mdzad par rjes yi rang //$The Gandharan Vibhāṣā, however, is much shorter in length, occupying only14 fascicules in its Chinese translation: it has only 16 chapters to its text.Such a voluminous commentary demonstrates to us the importance of theJñānaprasthāna to the Sarvastivādins, and secures for the Jñanaprasthāna aposition as the authoritative text of the Sarvästivādins.The Mahāvibhāṣā is a detailed analysis of everything in the Jñanaprasthāna, in tupāya, see Means.Vaibhāṣya, śl. II. viii. 9.Vairocana ('Brilliant'), pp. 28-29, 128-9;śl. I. v. 12, vi. 11, II. ii. 53, iv. 79, 80, You are the unrivalled root of all that is good, The single door leading to all excellent paths, Perfect guide to marvelous places— The buddha fields of the four kayas— To your feet, O guru, I offer homage. I offer you obeisance with my body, speech, and mind, along with a practice that will equal my life span. an assertion to emanate from Buddha, &c. (their trustworthy source), theydo not accept it as true, even though there may be an idea brought aboutby the sentence. I openly confess my previous misdeeds, Engaged in while under the control of this life’s affairs, And rejoice in all, outer, inner, and secret virtue.

legs tshogs kun gyi rtsa ba zla med cing //_legs lam ma lus 'byung ba'i sgo gcig pu//_legs gnas sku bzhi dam pa'i zhing khams su//_legs par 'khrid mdzad bla ma'i zhabs pad la//_sgo gsum gus pa'i sgo nas phyag 'tshal lo//_tshe dang bsgrub pa snyom pa'i mchod pa 'bul//#You are the unrivalled root of all that is good, The single door leading to all excellent paths, Perfect guide to marvelous places— The buddha fields of the four kayas— To your feet, O guru, I offer homage. I offer you obeisance with my body, speech, and mind, along with a practice that will equal my life span.$sngon chad tshe 'di'i dbang song mthol lo bshags//_phyi nang gsang ba'i mdzad par rjes yi rang //#I openly confess my previous misdeeds, Engaged in while under the control of this life’s affairs, And rejoice in all, outer, inner, and secret virtue.$

yang dag par 'dzin du bcug_/yang dag par gzengs bstod/_yang dag par rab tu dga' bar byas so/_/ yang dag par bstan/_yang dag par 'dzin du bcug_/yang dag par gzengs bstod/_yang dag par rab tu dga' bar byas nas/ de dag la 'di skad ces smras so/_/ grogs po dag gang dag chos nyan par dga' ba rnams de yang phyi dro'i dus kyi tshe/_de bzhin gshegs pa'i spyan sngar deng shig_/ de skad ces smras nas/_sa phyogs de nas langs te/_rang rang gi gnas ga la ba de logs su song ngo /_/ de nas smad 'tshong ma'i bu mo gser mchog 'od dpal dang /_tshong dpon gyi bu 'jigs byin gnyis lhan cig tu skyed mos tshal du phyin pa dang / der me tog gi chal bar bkram ste bdug pas bdugs/ bla re bres nas gdugs dang /_rgyal mtshan dang /$He led them to take the conversation to heart, gave them cause to rejoice, and made them happy. After he had taught them, led them to take the conversation to heart, given them cause to rejoice, and made them happy, he said to them, “Friends, those of you who wish to listen to the Dharma should go to the Tathāgata in the evening.” the thirty-sixth principle, Śiva, is to be approached gradually by proceeding [upwards] fromprinciple to principle - it being obvious that the condition of difference [then prevails]. Byfor it is of the nature of something to be enjoyed he means that it is fit to be eaten. Themeaning is that those who have approached [or mastered] the principle of pure conscious-"ness (samvittattva) [the 36th] have transformed everything into their own self [have ""eaten""""everything]; such is the meaning. Thus by ""path"" is here meant either ""path"" [simply, viz.," After he had said this, they left that place, and all went their separate ways. 10c. hya॰ ] Then the courtesan’s daughter Suvarṇottama­prabhāśrī and the banker’s son Bhayadatta went to the park together. There were bouquets of flowers spread everywhere, giving off their fragrance. There were awnings decorated with parasols, banners, and ensigns.

yang dag par 'dzin du bcug_/yang dag par gzengs bstod/_yang dag par rab tu dga' bar byas so/_/#He led them to take the conversation to heart, gave them cause to rejoice, and made them happy.$yang dag par bstan/_yang dag par 'dzin du bcug_/yang dag par gzengs bstod/_yang dag par rab tu dga' bar byas nas/#After he had taught them, led them to take the conversation to heart, given them cause to rejoice, and made them happy,$de dag la 'di skad ces smras so/_/#he said to them,$grogs po dag gang dag chos nyan par dga' ba rnams de yang phyi dro'i dus kyi tshe/_de bzhin gshegs pa'i spyan sngar deng shig_/#“Friends, those of you who wish to listen to the Dharma should go to the Tathāgata in the evening.”$de skad ces smras nas/_sa phyogs de nas langs te/_rang rang gi gnas ga la ba de logs su song ngo /_/#After he had said this, they left that place, and all went their separate ways.$de nas smad 'tshong ma'i bu mo gser mchog 'od dpal dang /_tshong dpon gyi bu 'jigs byin gnyis lhan cig tu skyed mos tshal du phyin pa dang /#Then the courtesan’s daughter Suvarṇottama­prabhāśrī and the banker’s son Bhayadatta went to the park together.$der me tog gi chal bar bkram ste bdug pas bdugs/#There were bouquets of flowers spread everywhere, giving off their fragrance.$bla re bres nas gdugs dang /_rgyal mtshan dang /#There were awnings decorated with parasols, banners, and ensigns.$

de nas kun dga' ra ba'i srungs ma de nang par sngar langs te kun dga' ra ba der song ba las/ kun dga' ra ba'i srungs ma des rang sangs rgyas de klu'i rgyal po lus bskyil te de gnyid kyis log pa bzhin du skyil mo krung bcas te 'dug pa mthong ngo /_/ mthong nas kyang mchog tu dga' ba skyes so/_/dga' ba skyes nas rang sangs rgyas de kun dga' ra ba de nyid du bshos gsol nas na bza' yang phul te/ me tog ud pa la dang pad ma dang ku mu da dang pad ma dkar po rnams kyis gtor nas smon lam btab pa/_kye ma dge ba'i rtsa ba 'dis bdag gang dang gang du skye ba de dang der phyug cing nor mang la longs spyod che ba'i rigs su skye bar shog cig_/ gzugs bzang zhing blta na sdug la mdzes par yang gyur cig_/ bdag gi lus mdog pad ma'i snying po'i kha dog lta bur gyur cig_/ 'di bas kyang khyad par du 'phags pa'i ston pa mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig_/$“The guardian deity of the pleasure grove rose early one morning and went into the grove. She happened upon the solitary buddha sitting beneath a tree as if asleep, legs crossed, his body drawn up like a nāga king, and she was delighted to have found him. Tenderly, she requested that the solitary buddha please take his food in that very pleasure grove and offered him something to eat. “Then she scattered lotus, blue lotus, white water lily, and white lotus over him, and prayed, ‘By this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth. May I be well proportioned, pleasing to the eye, and beautiful. May my complexion be the color of the center of a lotus. May I please and not displease a teacher even more exalted than this.

de nas kun dga' ra ba'i srungs ma de nang par sngar langs te kun dga' ra ba der song ba las/#“The guardian deity of the pleasure grove rose early one morning and went into the grove.$kun dga' ra ba'i srungs ma des rang sangs rgyas de klu'i rgyal po lus bskyil te de gnyid kyis log pa bzhin du skyil mo krung bcas te 'dug pa mthong ngo /_/#She happened upon the solitary buddha sitting beneath a tree as if asleep, legs crossed, his body drawn up like a nāga king, and she was delighted to have found him.$mthong nas kyang mchog tu dga' ba skyes so/_/dga' ba skyes nas rang sangs rgyas de kun dga' ra ba de nyid du bshos gsol nas na bza' yang phul te/#Tenderly, she requested that the solitary buddha please take his food in that very pleasure grove and offered him something to eat.$me tog ud pa la dang pad ma dang ku mu da dang pad ma dkar po rnams kyis gtor nas #“Then she scattered lotus, blue lotus, white water lily, and white lotus over him, and prayed,$smon lam btab pa/_kye ma dge ba'i rtsa ba 'dis bdag gang dang gang du skye ba de dang der phyug cing nor mang la longs spyod che ba'i rigs su skye bar shog cig_/#‘By this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth.$gzugs bzang zhing blta na sdug la mdzes par yang gyur cig_/#May I be well proportioned, pleasing to the eye, and beautiful.$bdag gi lus mdog pad ma'i snying po'i kha dog lta bur gyur cig_/#May my complexion be the color of the center of a lotus.$'di bas kyang khyad par du 'phags pa'i ston pa mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig_/#May I please and not displease a teacher even more exalted than this.$

nga tshos ni srang lam gyi mi thabs rdugs de tsho'i khrod kyi pham pa'i mi tshe skyo po de nyid kyi shing 'bras dang skyur khu la gdong len byed bzhin yod/_der brten khong gis de nyid bshad pa red la/_de nyid glu ru blangs pa red/_khyed kyi btsums rogs de nas thog gcal la gtad nas de nyid yar bus shing /_skar tshogs brgyud nas phar miiig gnyis zer/ khong 'khyor bzhin sdings cha nas byis pa'i khrod du yong /_khong gsar bu skor zhig dang lhan du zur sne zhig nas bsdad cing de tsho la do snang ci yang ma sprad/$431,7-8.49 SrBhSh 416,8-12.50 SrBhSh 396.1-9 (revised text: SAKUMA 1990, pt. II: 19-20 [E.3J); 416.12-417,6°kalpitena);55SrBhSh 421,3-8 (text partly unsatisIactory; at 421,8, I emend to myself manifest as all this', 1207Thus says the revered Bhagavadgītā:Himself as in all beings,/ And all beings in himself,/ Sees hewhose self is disciplined in discipline,/ Who sees the same inall things. 1208267Thus the vow consists in the idea of non-difference become unshakable. because here we were dealing with the pit and prune-juice of poor beat life itself in the god-awful streets of man, so he said it and sang it, “Close—your—” and blew it way up to the ceiling and through to the stars and on out—“Ey-y-y-y-y-y-es”— and staggered off the platform to brood. He sat in the corner with a bunch of boys and paid no attention to them.

nga tshos ni srang lam gyi mi thabs rdugs de tsho'i khrod kyi pham pa'i mi tshe skyo po de nyid kyi shing 'bras dang skyur khu la gdong len byed bzhin yod/_der brten khong gis de nyid bshad pa red la/_de nyid glu ru blangs pa red/_khyed kyi btsums rogs de nas thog gcal la gtad nas de nyid yar bus shing /_skar tshogs brgyud nas phar miiig gnyis zer/#because here we were dealing with the pit and prune-juice of poor beat life itself in the god-awful streets of man, so he said it and sang it, “Close—your—” and blew it way up to the ceiling and through to the stars and on out—“Ey-y-y-y-y-y-es”— and staggered off the platform to brood.$khong 'khyor bzhin sdings cha nas byis pa'i khrod du yong /_khong gsar bu skor zhig dang lhan du zur sne zhig nas bsdad cing de tsho la do snang ci yang ma sprad/#He sat in the corner with a bunch of boys and paid no attention to them.$

lag pa yongs su mi gtsang bas de gzung bar mi bya/ dge 'dun gyi gnas su 'jug pa'i tshe mgo dang ma rtse dbyung bar byas la gzhag par mi bya/ gal te khyim pa'i khyim du 'jug na ma rtse rgyab logs su bstan par bya/ gal te snga dro khyim pa'i khyim du bsod snyoms la 'gro dgos pa'i rkyen tshogs byung na 'khar gsil lan gsum du dkrol bar bya'o/_/ lan gsum du dkrol te ma 'ongs na lan lnga'i bar du dkrol bar bya'o/_/ lan lnga'i bar du dkrol te ma 'ongs na lan bdun gyi bar du dkrol bar bya'o/_/ lan bdun gyi bar du dkrol te ma 'ongs na khyim gzhan du lan bdun gyi bar du dkrol bar bya'o/_/ khyim bdun gyi bar du phyin te chog par gyur na yang der zas kyi bya ba bya'o zhes lan gsum gyi bar du bzlas par bya'o/_/ 'khar gsil bcang ba'i chos ni nyi shu rtsa lnga yod de/ sa la sbrul yod pa bsrung ba'i phyir bcang bar bya ba dang / [!]rgal ba'i phyir bcang bar bya ba dang /$“Do not hold it with dirty hands. When entering a dwelling of the saṅgha, do not rest it with its head and lower tip removed. When entering the homes of householders, point the lower tip behind you. “In the morning, when conditions are right for you to go to the home of a householder to beg for alms, merely a duplicating of places, for the number fifteen in this tantra isinviolate. It is envisaged as corresponding with the fifteen vowels andthe fifteen phases of the moon, and Hevajra as bodhicitta with the moonitself.¹So the whole maṇḍala like the symbol of the vajra or of any divine formis still but an expression of the one same idea, more complex in manifesta-"tion but in essence identical. ""The mandala is the full and efficacious expres-"sion of the great bliss, for nowhere else does this have its origin.'²¹ See II. iv. 26 and p. 25. rattle the staff three times at their door. If no one responds when you rattle it three times, you should rattle it five times. If no one responds when you rattle it five times, you should rattle it seven times. If no one responds when you rattle it seven times, you should proceed to another household and rattle it seven times. If you are satisfied after having gone to seven households, then in that case say three times, ‘I shall eat.’ “There are twenty-five rules associated with carrying the rattling staff: 1. “Carry it to guard against snakes on the ground. 2. “Carry it because you are elderly.

lag pa yongs su mi gtsang bas de gzung bar mi bya/#“Do not hold it with dirty hands.$dge 'dun gyi gnas su 'jug pa'i tshe mgo dang ma rtse dbyung bar byas la gzhag par mi bya/#When entering a dwelling of the saṅgha, do not rest it with its head and lower tip removed.$gal te khyim pa'i khyim du 'jug na ma rtse rgyab logs su bstan par bya/#When entering the homes of householders, point the lower tip behind you.$gal te snga dro khyim pa'i khyim du bsod snyoms la 'gro dgos pa'i rkyen tshogs byung na #“In the morning, when conditions are right for you to go to the home of a householder to beg for alms,$'khar gsil lan gsum du dkrol bar bya'o/_/#rattle the staff three times at their door.$lan gsum du dkrol te ma 'ongs na lan lnga'i bar du dkrol bar bya'o/_/#If no one responds when you rattle it three times, you should rattle it five times.$lan lnga'i bar du dkrol te ma 'ongs na lan bdun gyi bar du dkrol bar bya'o/_/#If no one responds when you rattle it five times, you should rattle it seven times.$lan bdun gyi bar du dkrol te ma 'ongs na khyim gzhan du lan bdun gyi bar du dkrol bar bya'o/_/#If no one responds when you rattle it seven times, you should proceed to another household and rattle it seven times.$khyim bdun gyi bar du phyin te chog par gyur na yang der zas kyi bya ba bya'o #If you are satisfied after having gone to seven households,$zhes lan gsum gyi bar du bzlas par bya'o/_/#then in that case say three times, ‘I shall eat.’$'khar gsil bcang ba'i chos ni nyi shu rtsa lnga yod de/#“There are twenty-five rules associated with carrying the rattling staff:$sa la sbrul yod pa bsrung ba'i phyir bcang bar bya ba dang /#1. “Carry it to guard against snakes on the ground.$[!]rgal ba'i phyir bcang bar bya ba dang /#2. “Carry it because you are elderly.$

lha dang /_mi dang /_lha ma yin dang /_dri zar bcas pa'i 'jig rten gyi slob dpon dam pa yang yin la/_tsog tsog por 'dug ste thal mo sbyar nas mkhan po dang /_slob dpon las chos len par yang kun tu ston cing gus par bya ba thams cad kyi nye bar gnas par yang snang ste byang chub sems dpa'i lam la gnas nas thabs gang dang gang gis sems can rnams yongs su smin pa'am 'dul bar 'gyur ba'i thabs de dang de nyid sems can rnams la ston to/_/ dge ba'i rtsa ba thams cad shin tu bsdus pa dang /_byang chub sems dpa'i spyod pa thams cad kyi rtse mor phyin pa dang /$A. Nidäna.1,4-8B. Der Erhabene fordert SubhUti auf, sich zur Prajfiäpärarnitä der Bodhisattvas m äußern.2,l-3C. a. häriputra fragt sich, ob Subhati seine Belehrungkraft eigener Einsicht oder unter dem Einflußdes Buddha (buddhänubhZvena)erteilen wird.b. Subhüti erklärt SEriputra, daß alles, was die Homr(Srävaka) des Buddha lehren, auf den Buddha zurückgeht, da sie durch die Verwirklichung seiner Lehredie dkarmarä-das wahre Wesen von allem-geschaut Although he is the highest teacher in the worlds of gods, humans, asuras, and gandharvas, he makes a show of kneeling and placing his palms together to receive teachings from preceptors and teachers, and appears to attend to all those worthy of respect. “Since he has embarked on the path of the bodhisattva, the very skillful means that will develop or improve sentient beings are the skillful means by which he teaches them. an object qualified by the negation (Apoha) of other objects, then too, thepervasion (i.e., denotation) by the word becomes weak (or impossible),on account of the dependence of this (denotation, upon something else).121-122. Just as in a piece of sugar, the sweetness not denoting the He has collected every root of virtue and reached the pinnacle of every bodhisattva activity.

lha dang /_mi dang /_lha ma yin dang /_dri zar bcas pa'i 'jig rten gyi slob dpon dam pa yang yin la/_tsog tsog por 'dug ste thal mo sbyar nas mkhan po dang /_slob dpon las chos len par yang kun tu ston cing gus par bya ba thams cad kyi nye bar gnas par yang snang ste#Although he is the highest teacher in the worlds of gods, humans, asuras, and gandharvas, he makes a show of kneeling and placing his palms together to receive teachings from preceptors and teachers, and appears to attend to all those worthy of respect.$byang chub sems dpa'i lam la gnas nas thabs gang dang gang gis sems can rnams yongs su smin pa'am 'dul bar 'gyur ba'i thabs de dang de nyid sems can rnams la ston to/_/#“Since he has embarked on the path of the bodhisattva, the very skillful means that will develop or improve sentient beings are the skillful means by which he teaches them.$dge ba'i rtsa ba thams cad shin tu bsdus pa dang /_byang chub sems dpa'i spyod pa thams cad kyi rtse mor phyin pa dang /#He has collected every root of virtue and reached the pinnacle of every bodhisattva activity.$

[!]'dir snying po mchog tu 'gyur ba ni maM/ [!]'dir phyag rgyar 'gyur ba ni rma bya'i gdan zhes bya bar bstan pa yin te/ [!]sems can thams cad dbang du byed pa'o/_/ [!]gzhan yang phyag rgya thams cad kyi snying po dpa' bo chen po zhes bya ba yi ge brgyad yod de/_dpal mchog tu byed pa/ [!]dag byed chen po srid pa gsum gyi chos nye bar gcod par byed pa/_ngan 'gro thams cad zlog par byed pa/_zhi ba thams cad byed pa/_las thams cad byed pa/_mya ngan las 'das pa'i bde ba thob par byed pa/ [!]sangs rgyas mngon sum du mthong ba bzhin du nye bar gnas pa/ [!]byang chub sems dpa' 'jam dpal gzhon nur gyur pa nyid bzhin du nye bar gnas pa/_sems can thams cad kyi don gyi phyir/ [!]mchog tu gsang ba'i ngo bos nye bar gnas pa re ba thams cad yongs su rdzogs par byed pa/_gang du dran pa tsam gyis mtshams med pa lnga yang yongs su sbyong bar byed na [!]bzlas pas lta smos kyang ci dgos/ [!]de yang gang zhe na/$“There is, in this set, also the ultimate, one-syllable heart mantra: “ Oṁ. {2.15} “The mudrā that belongs with this mantra is the one called peacock seat . It enthralls all beings “There is another mantra, of eight syllables, most propitious, It severs the path of the threefold existence, it prevents all unhappy rebirths, it pacifies everything, it performs all activities, it brings forbearance, and it leads to nirvāṇa. It is like meeting the Buddha directly. I myself, the bodhisattva Mañjuśrī, have assumed the form of this most secret mantra for the benefit of beings. It fulfills all wishes and, merely by being called to mind, purifies the five acts of immediate retribution. Is there a need to say more? So, what is this mantra? {2.17}

[!]'dir snying po mchog tu 'gyur ba ni maM/#“There is, in this set, also the ultimate, one-syllable heart mantra: “ Oṁ. {2.15}$[!]'dir phyag rgyar 'gyur ba ni rma bya'i gdan zhes bya bar bstan pa yin te/#“The mudrā that belongs with this mantra is the one called peacock seat .$[!]sems can thams cad dbang du byed pa'o/_/#It enthralls all beings$[!]gzhan yang phyag rgya thams cad kyi snying po dpa' bo chen po zhes bya ba yi ge brgyad yod de/_dpal mchog tu byed pa/#“There is another mantra, of eight syllables, most propitious,$[!]dag byed chen po srid pa gsum gyi chos nye bar gcod par byed pa/_ngan 'gro thams cad zlog par byed pa/_zhi ba thams cad byed pa/_las thams cad byed pa/_mya ngan las 'das pa'i bde ba thob par byed pa/#It severs the path of the threefold existence, it prevents all unhappy rebirths, it pacifies everything, it performs all activities, it brings forbearance, and it leads to nirvāṇa.$[!]sangs rgyas mngon sum du mthong ba bzhin du nye bar gnas pa/#It is like meeting the Buddha directly.$[!]byang chub sems dpa' 'jam dpal gzhon nur gyur pa nyid bzhin du nye bar gnas pa/_sems can thams cad kyi don gyi phyir/#I myself, the bodhisattva Mañjuśrī, have assumed the form of this most secret mantra for the benefit of beings.$[!]mchog tu gsang ba'i ngo bos nye bar gnas pa re ba thams cad yongs su rdzogs par byed pa/_gang du dran pa tsam gyis mtshams med pa lnga yang yongs su sbyong bar byed na #It fulfills all wishes and, merely by being called to mind, purifies the five acts of immediate retribution.$[!]bzlas pas lta smos kyang ci dgos/#Is there a need to say more?$[!]de yang gang zhe na/#So, what is this mantra? {2.17}$

de dag khong du chud par bya ba'i don du lus dang /_pags pa dang /_rgyus pa dang /_rus pa skams shing khog pa dang /_sha dang khrag yongs su skams kyang brtson 'grus brtsam par bya'o/_/ gal te brtson 'grus btang na de bzhin gshegs pa'i stobs bcu dag mi thob par 'gyur ro/_/ de dag thams cad brtson 'grus brtsams pa de dang ldan pas/_de bzhin gshegs pa'i stobs bcu thob par bya ba'i phyir 'bad do/_/ de bzhin gshegs pa thogs pa med pa'i spyan de ni de dag thams cad kyi sngon du gshegs par gyur te/ de bzhin gshegs pas sems can dpag tu med pa de dag thams cad sangs rgyas kyi ye shes la btsud de/ de dag thams cad bla na med pa yang dag par rdzogs pa'i byang chub mngon par 'tshang rgya zhing yongs su mya ngan las 'da' bar bkod do/_/ maud gal gyi bu de ji snyam du sems/$Thus, in order to realize them, you should be diligent even at the risk of harming your body, skin, organs, bones, stomach, flesh, and blood. If you forsake diligence, you will not achieve the thus-gone ones’ ten powers.’ Veda comes to differ with each cycle of creation. But inasmuch as this process itselfis eternal, the Veda, the Creation and the Dissolution, should all be considered eternal,"and eo also the Creator."" The sense of the second half of the Kārikā is that any such"simultaneous creation as the Vaiçēshika speakes of, we never come across in ordinarylife, where every process is distinctly gradual. Hence we cannot admit of any suchsimultaneons creation.68 And no intelligent creator could have recourse to such a snicidal process, unlessit served some very important purpose of his; and since we cannot think of any such “All of them then applied diligence and exerted themselves toward achieving the thus-gone ones’ ten powers. Thus-Gone One Unhindered Vision led the way for all of them. The Thus-Gone One was able to bring all those countless sentient beings to the wisdom of buddhahood. He led them all to awaken to unexcelled and perfect buddhahood and total nirvāṇa. What do you think, Maudgalyāyana?

de dag khong du chud par bya ba'i don du lus dang /_pags pa dang /_rgyus pa dang /_rus pa skams shing khog pa dang /_sha dang khrag yongs su skams kyang brtson 'grus brtsam par bya'o/_/#Thus, in order to realize them, you should be diligent even at the risk of harming your body, skin, organs, bones, stomach, flesh, and blood.$gal te brtson 'grus btang na de bzhin gshegs pa'i stobs bcu dag mi thob par 'gyur ro/_/#If you forsake diligence, you will not achieve the thus-gone ones’ ten powers.’$de dag thams cad brtson 'grus brtsams pa de dang ldan pas/_de bzhin gshegs pa'i stobs bcu thob par bya ba'i phyir 'bad do/_/#“All of them then applied diligence and exerted themselves toward achieving the thus-gone ones’ ten powers.$de bzhin gshegs pa thogs pa med pa'i spyan de ni de dag thams cad kyi sngon du gshegs par gyur te/#Thus-Gone One Unhindered Vision led the way for all of them.$de bzhin gshegs pas sems can dpag tu med pa de dag thams cad sangs rgyas kyi ye shes la btsud de/#The Thus-Gone One was able to bring all those countless sentient beings to the wisdom of buddhahood.$de dag thams cad bla na med pa yang dag par rdzogs pa'i byang chub mngon par 'tshang rgya zhing yongs su mya ngan las 'da' bar bkod do/_/#He led them all to awaken to unexcelled and perfect buddhahood and total nirvāṇa.$maud gal gyi bu de ji snyam du sems/#What do you think, Maudgalyāyana?$

rnam par thar pa gsum sgom pa ni shes rab kyi rtsa ba'o/_/ rig pa gsum mngon sum du byed pa ni shes rab kyi las so/_/ dran pa nye bar gzhag pa sgom pa ni shes rab kyi rtsa ba'o/_/ dran pa med cing yid la byed pa med pa ni shes rab kyi las so/_/ yang dag par spong ba sgom pa ni shes rab kyi rtsa ba'o/_/ chos thams cad rang bzhin gyis spangs par rab tu shes pa ni shes rab kyi las so/_/ rdzu 'phrul gyi rkang pa sgom pa ni shes rab kyi rtsa ba'o/_/ mngon par 'du bya ba med pa rdzu 'phrul thob pa ni shes rab kyi las so/_/ dad pas mos te yid ches pa ni shes rab kyi rtsa ba'o/_/ chags pa thams cad las yang dag par 'da' ba ni shes rab kyi las so/_/ sems mi 'jum pa ni shes rab kyi rtsa ba'o/_/ lus dang sems shin tu sbyangs pa ni shes rab kyi las so/_/ dran pa dang shes bzhin ni shes rab kyi rtsa ba'o/_/ dran par bya ba rjes su dran pa ni shes rab kyi las so/_/ ting nge 'dzin rim gyis rjes su rtogs par byed pa ni shes rab kyi rtsa ba'o/_/$Cultivating the three liberations is a source of insight. Its function is to realize threefold awareness. Cultivating the application of mindfulness is a source of insight. Its function is the absence of mindfulness and mental activity. Cultivating abandonment is a source of insight. Its function is to know all phenomena to be naturally abandoned. Cultivating the bases of miraculous powers is a source of insight. Its function is to attain miraculous power without manifestation. Confidence with faithful devotion is a source of insight. Its function is to transcend all attachments. Dauntlessness is a source of insight. Its function is to be well trained in body and mind. Mindfulness and introspection are sources of knowledge. Their function is to attend to what is to be recollected. Gaining realization in the levels of meditative absorption is a source of insight.

rnam par thar pa gsum sgom pa ni shes rab kyi rtsa ba'o/_/#Cultivating the three liberations is a source of insight.$rig pa gsum mngon sum du byed pa ni shes rab kyi las so/_/#Its function is to realize threefold awareness.$dran pa nye bar gzhag pa sgom pa ni shes rab kyi rtsa ba'o/_/#Cultivating the application of mindfulness is a source of insight.$dran pa med cing yid la byed pa med pa ni shes rab kyi las so/_/#Its function is the absence of mindfulness and mental activity.$yang dag par spong ba sgom pa ni shes rab kyi rtsa ba'o/_/#Cultivating abandonment is a source of insight.$chos thams cad rang bzhin gyis spangs par rab tu shes pa ni shes rab kyi las so/_/#Its function is to know all phenomena to be naturally abandoned.$rdzu 'phrul gyi rkang pa sgom pa ni shes rab kyi rtsa ba'o/_/#Cultivating the bases of miraculous powers is a source of insight.$mngon par 'du bya ba med pa rdzu 'phrul thob pa ni shes rab kyi las so/_/#Its function is to attain miraculous power without manifestation.$dad pas mos te yid ches pa ni shes rab kyi rtsa ba'o/_/#Confidence with faithful devotion is a source of insight.$chags pa thams cad las yang dag par 'da' ba ni shes rab kyi las so/_/#Its function is to transcend all attachments.$sems mi 'jum pa ni shes rab kyi rtsa ba'o/_/#Dauntlessness is a source of insight.$lus dang sems shin tu sbyangs pa ni shes rab kyi las so/_/#Its function is to be well trained in body and mind.$dran pa dang shes bzhin ni shes rab kyi rtsa ba'o/_/#Mindfulness and introspection are sources of knowledge.$dran par bya ba rjes su dran pa ni shes rab kyi las so/_/#Their function is to attend to what is to be recollected.$ting nge 'dzin rim gyis rjes su rtogs par byed pa ni shes rab kyi rtsa ba'o/_/#Gaining realization in the levels of meditative absorption is a source of insight.$

[!]tshig pa chen po'am/_nad kyis 'debs par 'gyur ba'am/_glang po dang /_rta dang /_shing rta dang /_rkang thang la sogs pa'i sde dpon yang 'jig par 'gyur ba'am skyabs su mngon par 'gro bar 'gyur ro/_/ [!]de ltar rnam pa du ma'i ci 'dod pa rnams kyi dgra rnams 'jig par bya ba'i phyir las byed par 'gyur ro/_/bdag nyid dang rang gi dpung ngam grogs po dag la yang srung ba chen po'i don du 'gyur ro/_/ [!]ji ste slar gso ba byed na ni thams cad du 'o ma'i zas kyis 'tsho zhing /_thams cad la ras ris kyi mdun du 'o ma'i sreg blugs stong gis sbyin sreg byas na sos par 'gyur zhing mi snang bar yang 'gyur ro/_/$It will be seized with a great febrility or fever and its elephants, horses, chariots, banners, and so forth, including the general, will be destroyed or taken prisoner. {52.37} ~,Vers 33.wi Vers “One can thus perform many different rites as necessary, whether they are to destroy the enemy or afford protection for oneself, one’s own army, and one’s allies. To completely undo the harm ever inflicted on any target, one should offer one thousand oblations of milk in front of the painting. They will again become strong and well. {52.38}

[!]tshig pa chen po'am/_nad kyis 'debs par 'gyur ba'am/_glang po dang /_rta dang /_shing rta dang /_rkang thang la sogs pa'i sde dpon yang 'jig par 'gyur ba'am skyabs su mngon par 'gro bar 'gyur ro/_/#It will be seized with a great febrility or fever and its elephants, horses, chariots, banners, and so forth, including the general, will be destroyed or taken prisoner. {52.37}$[!]de ltar rnam pa du ma'i ci 'dod pa rnams kyi dgra rnams 'jig par bya ba'i phyir las byed par 'gyur ro/_/bdag nyid dang rang gi dpung ngam grogs po dag la yang srung ba chen po'i don du 'gyur ro/_/#“One can thus perform many different rites as necessary, whether they are to destroy the enemy or afford protection for oneself, one’s own army, and one’s allies.$[!]ji ste slar gso ba byed na ni thams cad du 'o ma'i zas kyis 'tsho zhing /_thams cad la ras ris kyi mdun du 'o ma'i sreg blugs stong gis sbyin sreg byas na sos par 'gyur zhing mi snang bar yang 'gyur ro/_/#To completely undo the harm ever inflicted on any target, one should offer one thousand oblations of milk in front of the painting. They will again become strong and well. {52.38}$

gog/_khyod kyis gang byas pa yin na'ang /_khyod mu mthud nas mdun du bskyod dgos/_bde skyid ni phyi rol gyi cha rkyen gang la yang ltos pa min/_de ni nga tsho'i sems kyi 'khyer so yis stangs 'dzin byas yod/ mi zhig bde thang dang /_'byor ldan/_blo gros can zhig bzo/_lam lhongs kyi gsang ba ni khyod rang nyid kyi las ka byed pa'i thog la med par/_las ka de byed pa'i mi mchog tu gyur pa ngos zin pa'i thog la yod/ don bzang tshang ma nges par du mtha' ma zhig la 'byung ba yin/ lag bstar gyis skad cha las sgra che bar bshad/ gal srid sa der ri bong dgu yod pa dang /_khyed kyis ri bong gcig 'dzin 'dod na/_ri bong gcig gi thog kho na la rig pa sgrims/ khyod kyis las ka zhig 'tshol dus/_bzo grwa yag po zhig mi 'dems par/_'go 'dzin yag po zhig 'dems/$Happiness doesn't depend on ANY external conditions, it is governed by Our mental attitude." “ der Welt und vom Streben nach dem nirväga als dem Entrinnen aus ihrfrei macht."Mitleid beim Übenden selbst ausgelösten Zuneigung bzw. Trauer, später (210b~;Mppg 111:1258) als Mittel zur Überwindungder unrealistischenWunxhvorstellungen von Wohlwollenetc., und schließlich (21Obiz-14; MppS 111: 12580sogar als Aufgeben(I)der Lebewesen (in demSinne, daE man sie vorübergehend sich selbst überläßt?), das im Gegensatz zu den übrigen,zu starker -analer Bindungtendiemden ,Unbegrenzten1 die L a b u n g erle;ichtwe.U BhKr2 5,17ff.* Vgl. auch &ta 26,3i (Co. 104); 9 4 , (Co.~ 144& TVIH: 442b22@, bes. 95,17, 96,ii U. Early to bed, early to rise makes a man healthy, wealthy, and wise” "THE SECRET OF SUCCESS LIES NOT IN DOING YOUR OWN WORK BUT IN RECOGNIZING THE BEST PERSON TO DO IT." ALL GOOD THINGS MUST COME TO AN END. ACTIONS SPEAK LOUDER THAN WORDS。 If there are nine RABBITS on the ground, if you want to CATCH one, just focus on one. When you find a job, choose a good boss; not a good company.

gog/_khyod kyis gang byas pa yin na'ang /_khyod mu mthud nas mdun du bskyod dgos/_bde skyid ni phyi rol gyi cha rkyen gang la yang ltos pa min/_de ni nga tsho'i sems kyi 'khyer so yis stangs 'dzin byas yod/#Happiness doesn't depend on ANY external conditions, it is governed by Our mental attitude." “$mi zhig bde thang dang /_'byor ldan/_blo gros can zhig bzo/_lam lhongs kyi gsang ba ni khyod rang nyid kyi las ka byed pa'i thog la med par/_las ka de byed pa'i mi mchog tu gyur pa ngos zin pa'i thog la yod/#Early to bed, early to rise makes a man healthy, wealthy, and wise” "THE SECRET OF SUCCESS LIES NOT IN DOING YOUR OWN WORK BUT IN RECOGNIZING THE BEST PERSON TO DO IT."$don bzang tshang ma nges par du mtha' ma zhig la 'byung ba yin/#ALL GOOD THINGS MUST COME TO AN END.$lag bstar gyis skad cha las sgra che bar bshad/#ACTIONS SPEAK LOUDER THAN WORDS。$gal srid sa der ri bong dgu yod pa dang /_khyed kyis ri bong gcig 'dzin 'dod na/_ri bong gcig gi thog kho na la rig pa sgrims/#If there are nine RABBITS on the ground, if you want to CATCH one, just focus on one.$khyod kyis las ka zhig 'tshol dus/_bzo grwa yag po zhig mi 'dems par/_'go 'dzin yag po zhig 'dems/#When you find a job, choose a good boss; not a good company.$

me ri lu ni 'bol stegs las mar mchong yong gi 'dug Din gyis sdod khang gi khang bdag de thab tshang du mngags song la de ni phal cher 'tshig ja bzo ched du red/_khong gis mu mthud nas 'khrig spyod skor brjod pa la brel bar gyur/_khong gis rang nyid 'tsho gnas kyi ched du rngul nag dang tshig rtsub brjod dgos pa'i sdug las byed dgos na yang /_'khrig spyod ni khong la mtshon na mi tshe'i nang gi gal che shos dang dam pa'i spyod pa nyag gcig de red/$TĀ V 50-52a, 328TĀ V 105b-107a, 191TĀ V 123, 196TĀ VI 30, 305 "suitably in both contexts: the acolyte has not understood the ""direct sense"" of the teacher's"instruction, and that sense remains mysterious to him even at the moment of death. In both302 See Comparative notes for Verse 4.195.(verses 4.195-199)See Comparative notes for Verse 4.195.Viṣṇu (93.13).—[Same as Manu, but reading ‘prajāyate’ for ‘ca jāyate.’]This verse is quoted in Vīramitrodaya (Āhnika, p.169), which adds the following notes:—In view of the term ‘Nipānakartuḥ’ in the second line, the term ‘Parakīya’ should be taken to mean ‘made by another person’; as Kalpataru holds that ‘Parakīya’ must mean ‘made by another’,—whether consecrated or unconsecrated, since no distinction between them is made anywhere;—[This appears to be a gist of Medhātithi’s explanation of ‘Parakīya,’ for which see Translation ];—‘Nipāna’ means ‘water-reservoir.’ Marylou was jumping off the couch; Dean had dispatched the occupant of the apartment to the kitchen, probably to make coffee, while he proceeded with his love-problems, for to him sex was the one and only holy and important thing in life, although he had to sweat and curse to make a living and so on.

me ri lu ni 'bol stegs las mar mchong yong gi 'dug Din gyis sdod khang gi khang bdag de thab tshang du mngags song la de ni phal cher 'tshig ja bzo ched du red/_khong gis mu mthud nas 'khrig spyod skor brjod pa la brel bar gyur/_khong gis rang nyid 'tsho gnas kyi ched du rngul nag dang tshig rtsub brjod dgos pa'i sdug las byed dgos na yang /_'khrig spyod ni khong la mtshon na mi tshe'i nang gi gal che shos dang dam pa'i spyod pa nyag gcig de red/#Marylou was jumping off the couch; Dean had dispatched the occupant of the apartment to the kitchen, probably to make coffee, while he proceeded with his love-problems, for to him sex was the one and only holy and important thing in life, although he had to sweat and curse to make a living and so on.$

los yin/_zab sbyong gi gal che shos kyi cha de ni bod mi tshos ji ltar dgra bo dang lhan du mnyen lcugs 'dzoms po byed phyogs dang dmigs 'ben la brnags pa/_'jab dmag gi dmag byus sna tshogs bcas slob sbyong byed rgyu de red/ skor khag chung ba yi 'thab byus kyi rin thang gting gnon byed rgyu ni ha cang gal che/ bod mi stong phrag sum bcu so lnga rnams khyim mi tshos dal du btang khar sgo phyugs phon che yod pa de/_mtshon cha ji 'dra 'dzoms yod med la ma ltos par/_rgya mi'i me sgyogs dang yang na gnam gru nas 'bom g.yugs kyi 'ben las sla bo zhig chags rgyu yin pa red/ zab sbyong rnams grub pa'i dus tshod de la/_dmag mi rnams 'phral du kha bral nas bcings 'grol dmag la 'dzing rgyu dang ru khag chung ba'i khe phan rnams len rgyu de red/$The most important part of the training would be for the Tibetans to learn how to engage the enemy with flexible, hard-to-target, guerilla warfare tactics. Stressing the value of small group tactics was crucial. can be rightly accomplished.248-49. If Sense-perception were always accepted to be undefined.(abstract), then we could not have Inference, &c.,—this we shall prove inthe section on Inference."219-50. (Obj.). ""If such be the case, then, like the cognitions of"the class Cow and the like (properties, actions, &c.), we would have to The thirty-five thousand Tibetans, slowed down by family members and a host of livestock—no matter how well armed—would be a turkey shoot for Chinese artillery or bombings by aircraft. Once the training was completed, the army would immediately split up and engage the PLA, utilizing the advantage of smaller units.

los yin/_zab sbyong gi gal che shos kyi cha de ni bod mi tshos ji ltar dgra bo dang lhan du mnyen lcugs 'dzoms po byed phyogs dang dmigs 'ben la brnags pa/_'jab dmag gi dmag byus sna tshogs bcas slob sbyong byed rgyu de red/#The most important part of the training would be for the Tibetans to learn how to engage the enemy with flexible, hard-to-target, guerilla warfare tactics.$skor khag chung ba yi 'thab byus kyi rin thang gting gnon byed rgyu ni ha cang gal che/#Stressing the value of small group tactics was crucial.$bod mi stong phrag sum bcu so lnga rnams khyim mi tshos dal du btang khar sgo phyugs phon che yod pa de/_mtshon cha ji 'dra 'dzoms yod med la ma ltos par/_rgya mi'i me sgyogs dang yang na gnam gru nas 'bom g.yugs kyi 'ben las sla bo zhig chags rgyu yin pa red/#The thirty-five thousand Tibetans, slowed down by family members and a host of livestock—no matter how well armed—would be a turkey shoot for Chinese artillery or bombings by aircraft.$zab sbyong rnams grub pa'i dus tshod de la/_dmag mi rnams 'phral du kha bral nas bcings 'grol dmag la 'dzing rgyu dang ru khag chung ba'i khe phan rnams len rgyu de red/#Once the training was completed, the army would immediately split up and engage the PLA, utilizing the advantage of smaller units.$

'dir rgyal ba'i gsung rab thams cad kyi gnad bsdus pa/_shing rta chen po klu sgrub dang thogs med gnyis kyi lam srol/_rnam pa thams cad mkhyen pa'i sar 'gro ba 'i skye bo mchog gi chos lugs/_skyes bu gsum gyis nyams su blang ba'i rim pa thams cad ma tshang ba med par bsdus pa/_byang chub lam gyi rim pa'i sgo nas skal ba dang ldan pa sangs rgyas kyi sar 'khrid pa'i tshul ni gang bshad par bya ba'i chos so//$Sriivakabh ümih (SrBh p. GG, 11 f. 2) zeigt, im Grundsätzlichen derPosition der Sarvüstivädins entspricht und, als Auswirkungen geistigerHandlungen, durchaus auch Handlungen des Leibes und der Spracheanerkennt (vgl. auch Y 170, 17-1G sowie, etwas anders, AS 53, 6f. 3).Und wie bei den Sarvästiviidins (vgl. AKBh p. 20, 14) können diesekörperlichen und sprachlichen Handlungen - die als Materie (rüpam) "broken, it continues to exist in the shape of ""substance,"" and as such it"is never totally destroyed). And if by it you mean partial destruction, thenyou have the same discrepancy of the Instance, in accordance with yourtheory (of the total destructibility of the Word). Such is the way of "retention of breath""--(Yoga-Sutra--I-34.)" Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment that contain the key points of all of the Conqueror's scriptures, are the pathways forged by two great trailblazers, Nagarjuna and Asanga, are the system for supreme beings progressing to the state of omniscience, and fully comprise all the stages practiced by the three types of persons.

'dir rgyal ba'i gsung rab thams cad kyi gnad bsdus pa/_shing rta chen po klu sgrub dang thogs med gnyis kyi lam srol/_rnam pa thams cad mkhyen pa'i sar 'gro ba 'i skye bo mchog gi chos lugs/_skyes bu gsum gyis nyams su blang ba'i rim pa thams cad ma tshang ba med par bsdus pa/_byang chub lam gyi rim pa'i sgo nas skal ba dang ldan pa sangs rgyas kyi sar 'khrid pa'i tshul ni gang bshad par bya ba'i chos so//#Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment that contain the key points of all of the Conqueror's scriptures, are the pathways forged by two great trailblazers, Nagarjuna and Asanga, are the system for supreme beings progressing to the state of omniscience, and fully comprise all the stages practiced by the three types of persons.$

maud gal gyi bu ngas ma rig pa shes par bya ba'i don du sngon zhes bya ba nas/_bdag gis ji ltar mngon par 'du bya snyam pa'i bar snga ma bzhin du sbyar ro/_/ maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas/_de'i pha rol gyi yang ches pha rol na drang srong rig byed shes pa zhes bya ba rig byed thams cad shes pa/_bstan bcos kyi pha rol tu phyin pa/ don thams cad rig pa/_rdzu 'phrul che zhing gzi brjid che la mthu che ba/_phyi rol gyi lam gyis 'dod chags dang bral ba zhig byung ste$“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand ignorance. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of ignorance. “Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Knower of the Vedas. The sage had knowledge of all the Vedas and he was a master of all the treatises. Possessing knowledge of all issues, he had great miraculous powers and splendor, and had attained freedom from attachment to pleasures by means of the outer path.

maud gal gyi bu ngas ma rig pa shes par bya ba'i don du sngon zhes bya ba nas/_bdag gis ji ltar mngon par 'du bya snyam pa'i bar snga ma bzhin du sbyar ro/_/#“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand ignorance. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of ignorance.$maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas/_de'i pha rol gyi yang ches pha rol na drang srong rig byed shes pa zhes bya ba #“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Knower of the Vedas.$rig byed thams cad shes pa/_bstan bcos kyi pha rol tu phyin pa/#The sage had knowledge of all the Vedas and he was a master of all the treatises.$don thams cad rig pa/_rdzu 'phrul che zhing gzi brjid che la mthu che ba/_phyi rol gyi lam gyis 'dod chags dang bral ba zhig byung ste#Possessing knowledge of all issues, he had great miraculous powers and splendor, and had attained freedom from attachment to pleasures by means of the outer path.$

ngo mtshar skye mchog rin po che//_ya mtshan sprul pa'i rnal 'byor pa// nyam thag skyong ba'i drin can ma// 'phongs la gang 'dod ster ba'i pha// thar pa'i lam ston sa mkhan mchog/_legs nyes blang dor ston pa'i mig/ ngan song 'jigs las sgrol ba'i dpon//_nyon mongs nad sel sman gyi bla//_kun la phan pa'i nyi ma mchog/_dgos 'dod stsol ba'i yid bzhin nor//_chos kyi sgra 'byin lha yi rnga// yang nas yang du gsungs pa go/_go rung bsten tshul mi shes gda'//_dge ba'i bshes gnyen bsten tshul gyi//_zhal gdams nyung la 'dus pa zhig/_stsol ces thal sbyar gsol ba 'debs// deng nas bzung ste tshe rabs kun//_dge ba'i bshes gnyen tshul bzhin bsten// gsung gi bdud rtsi ngoms med myang //_smin cing grol ba'i skyabs 'jug zhu//$They sang: Supremely wondrous and precious master, Emanated yogi, how amazing you are! Kind mother, you care for the wretched. Providing father, you instantly fulfill our wishes. Supreme guide, you reveal the path to liberation. Great eye, which teaches what to take up and abandon; Master, who liberates from the fears of the lower realms; Supreme healer, revealing the pain of the disturbing emotions; Supreme sun, benefiting all; Wish-fulfilling jewel, bestowing all that is asked for; Divine drum, beating the rhythm of the Dharma; Therefore with my palms folded in homage, I request that you to grant me an instruction, both pithy and complete, That clearly teaches the way to rely properly upon a spiritual friend. From now on and in all future lives, May I rely upon you, my spiritual friend. Never tiring of drinking the elixir of your instructions, May I come under your ripening and liberating refuge.

ngo mtshar skye mchog rin po che//_ya mtshan sprul pa'i rnal 'byor pa//#They sang: Supremely wondrous and precious master, Emanated yogi, how amazing you are!$nyam thag skyong ba'i drin can ma//#Kind mother, you care for the wretched.$'phongs la gang 'dod ster ba'i pha//#Providing father, you instantly fulfill our wishes.$thar pa'i lam ston sa mkhan mchog/_legs nyes blang dor ston pa'i mig/#Supreme guide, you reveal the path to liberation. Great eye, which teaches what to take up and abandon;$ngan song 'jigs las sgrol ba'i dpon//_nyon mongs nad sel sman gyi bla//_kun la phan pa'i nyi ma mchog/_dgos 'dod stsol ba'i yid bzhin nor//_chos kyi sgra 'byin lha yi rnga//#Master, who liberates from the fears of the lower realms; Supreme healer, revealing the pain of the disturbing emotions; Supreme sun, benefiting all; Wish-fulfilling jewel, bestowing all that is asked for; Divine drum, beating the rhythm of the Dharma;$yang nas yang du gsungs pa go/_go rung bsten tshul mi shes gda'//_dge ba'i bshes gnyen bsten tshul gyi//_zhal gdams nyung la 'dus pa zhig/_stsol ces thal sbyar gsol ba 'debs//#Therefore with my palms folded in homage, I request that you to grant me an instruction, both pithy and complete, That clearly teaches the way to rely properly upon a spiritual friend.$deng nas bzung ste tshe rabs kun//_dge ba'i bshes gnyen tshul bzhin bsten//#From now on and in all future lives, May I rely upon you, my spiritual friend.$gsung gi bdud rtsi ngoms med myang //_smin cing grol ba'i skyabs 'jug zhu//#Never tiring of drinking the elixir of your instructions, May I come under your ripening and liberating refuge.$

de yang 'od srung chen pos rtswa can nyid du dgra bcom pa gang po la dge 'dun sdus shig pa ra bsgos pas/ des gaN+Di brdungs pa dang ba lang bdag ma gtogs pa yul tha dad na gnas pa'i dge slong thams cad 'dus so// ba lang bdag sum cu rtsa gsum du 'gog snyoms la gnas pa gang po 'bod du phyin pas sangs rgyas mi bzhugs par shes nas mya ngan las 'das/ de phyin chad su'ang mya ngan las mi 'da' ba 'od srung chen pos khrims su bcas nas/ rgyal po ma skyes dgras yo byad bstabs te 'od srung chen po sogs dge slong lnga brgyar gcig gis lhag pa ma ga d+hA'i n+ya gro d+ha'i phug tu 'dus nas dbyar gnas pa ra khas blangs so//$tr162 .315 TRANSLATION to ruin (pralopa);³¹5 this is also false (mṛṣā); an illusion (māyā) is this, a deceiver of fools (bālalapinī).316 Likewise, Bodily material (rūpa) is like a clump of foam, feeling (vedanā) similar to a bubble, According to de La Vallée Poussin, the citation should also appear in Candrakīrti’s commentary on MMK XIII.1.He inserts nāsty atra tathatā vā avitathatā vā (PsP₁ 237.12-238.1) in square brackets before the citation moṣadharmakam apy etat | pra- lopadharmakam apy etat, but notes that his insertion does not appear in his manu- scripts or in PsP Tib (PsP₁ 238, n.1).Vaidya (1960b: 104 and n.1) misinterprets de La Vallée Poussin's n."1 as referring only to the vā after tathatā, and incorporates the inserted material into his text (without brackets), noting that de La Vallée Poussin has ""tathatā vā for tathatā against Mss." .10a In Kushinagara, the eminent Kashyapa ordered Arhat Purna, "Summon the spiritual community!" When he beat the wooden beam as a signal, all monks living in different regions gathered, with the exception of Gavamyati, who had been dwelling in the Heaven of the Thirty-three in the meditative absorption of cessation. When Arhat Purna went to call him, he knew that the Buddha no longer lived in the world, whereupon he transcended sorrow. Eminent Kashyapa decreed that from then on, no arhat could transcend sorrow at that time. Then, since King Ajatashatru provided their necessities, eminent Kashyapa and the others—five hundred monks with the exception of the one—assembled in Nyagrodha Cave in Magadha, then pledged to remain there for a monsoon season retreat.

de yang 'od srung chen pos rtswa can nyid du dgra bcom pa gang po la dge 'dun sdus shig pa ra bsgos pas/#In Kushinagara, the eminent Kashyapa ordered Arhat Purna, "Summon the spiritual community!"$des gaN+Di brdungs pa dang ba lang bdag ma gtogs pa yul tha dad na gnas pa'i dge slong thams cad 'dus so//#When he beat the wooden beam as a signal, all monks living in different regions gathered, with the exception of Gavamyati, who had been dwelling in the Heaven of the Thirty-three in the meditative absorption of cessation.$ba lang bdag sum cu rtsa gsum du 'gog snyoms la gnas pa gang po 'bod du phyin pas sangs rgyas mi bzhugs par shes nas mya ngan las 'das/#When Arhat Purna went to call him, he knew that the Buddha no longer lived in the world, whereupon he transcended sorrow.$de phyin chad su'ang mya ngan las mi 'da' ba 'od srung chen pos khrims su bcas nas/#Eminent Kashyapa decreed that from then on, no arhat could transcend sorrow at that time.$rgyal po ma skyes dgras yo byad bstabs te 'od srung chen po sogs dge slong lnga brgyar gcig gis lhag pa ma ga d+hA'i n+ya gro d+ha'i phug tu 'dus nas dbyar gnas pa ra khas blangs so//#Then, since King Ajatashatru provided their necessities, eminent Kashyapa and the others—five hundred monks with the exception of the one—assembled in Nyagrodha Cave in Magadha, then pledged to remain there for a monsoon season retreat.$

sems can thams cad zhi ba dang nye bar zhi ba bla na med pa'i ting nge 'dzin dang snyoms par 'jug pa thams cad thob par bya ba'i phyir sangs rgyas dang /_chos dang /_dge 'dun la dka' thub kyi nags tshal sbyin pa sbyin no/_/ sems can thams cad skyes bu chen po'i mtshan sum cu rtsa gnyis dang /_dpe byad bzang po brgyad cu thob par bya ba'i phyir mchod rten rnams la rgyan sbyin pa sbyin no/_/ sems can thams cad de bzhin gshegs pa'i lha'i spyan mtha' yas pa thob par bya ba'i phyir mun khrod kyi mchod rten nam lam rnams la mar me'i sbyin pa sbyin no/_/$die meisten Gelehrten darüber einig· zu sein, daß es im ursprünglichen Buddhabhadra is entirely misleading (perhaps due to a corrupt ms. reading something like *vasi pratyayacayajinatmaja, asayac ca darsenti te sugatakaya ... ?).190Pt. IT.A: The Question of Textual Continuity: 2. Specific Passages To enable all beings to attain all the absorptions and attainments of unsurpassed tranquility and quiescence, bodhisattvas give the gift of groves for ascetic practice to the Buddha, Dharma, and Saṅgha. < 184 See TÃ I 58a as well as PS 96 and YR ad loc. To enable all beings to attain the thirty-two major and eighty minor marks of a great man, they give the gift of adornments to stūpas. (230 ... 230) Ch.: " ... [erst] dann, [wenn er sich bereits im]Zustand des a8aik~al.t [befindet].''231) Vgl. SA XI, 55: "Der nicht festgelegte Srävaka ist zweifach,je nachdem, ob er [zum Mahäyäna] übertritt, nachdem er den Gegen~stand [der spirituellen Übung, d. h. die vier edlen Wahrheiten] geschauthat, oder bevor er ihn geschaut hat {also bereits im Zustand desprthagjanal;t). Derjenige [SrävakaJ der [zum Mahäyäna übertritt,]nachdem er den Gegenstand ( = die vier edlen Wahrheiten) geschaut To enable all beings to gain the limitless divine vision of the thus-gone ones, they give the gift of lamps at darkened stūpas and paths.

sems can thams cad zhi ba dang nye bar zhi ba bla na med pa'i ting nge 'dzin dang snyoms par 'jug pa thams cad thob par bya ba'i phyir sangs rgyas dang /_chos dang /_dge 'dun la dka' thub kyi nags tshal sbyin pa sbyin no/_/#To enable all beings to attain all the absorptions and attainments of unsurpassed tranquility and quiescence, bodhisattvas give the gift of groves for ascetic practice to the Buddha, Dharma, and Saṅgha.$sems can thams cad skyes bu chen po'i mtshan sum cu rtsa gnyis dang /_dpe byad bzang po brgyad cu thob par bya ba'i phyir mchod rten rnams la rgyan sbyin pa sbyin no/_/#To enable all beings to attain the thirty-two major and eighty minor marks of a great man, they give the gift of adornments to stūpas.$sems can thams cad de bzhin gshegs pa'i lha'i spyan mtha' yas pa thob par bya ba'i phyir mun khrod kyi mchod rten nam lam rnams la mar me'i sbyin pa sbyin no/_/#To enable all beings to gain the limitless divine vision of the thus-gone ones, they give the gift of lamps at darkened stūpas and paths.$

pha rol tu phyin pa'i rnam par dag pa so so tha dad pa de yang rnam pa bdun kho nar rig par bya ste/ tha dad pa'i rnam pa bdun gang zhe na/_'di lta ste sbyin pa rnam par dag pa rnam pa bdun po sbyin par bya ba'i dngos po rnam par dag pas sbyin pa rnam par dag pa sbyin par byed pa dang /_tshul khrims rnam par dag pa dang /_lta ba rnam par dag pa dang /_sems rnam par dag pa dang /_ngag rnam par dag pa dang /_shes pa rnam par dag pa dang /_dri ma rnam par dag pas sbyin pa rnam par dag pa sbyin par byed do zhes ngas bstan pa gang yin pa de dag byang chub sems dpas yang dag par blangs te gnas pa de ni sbyin pa rnam par dag pa bdun yin no/_/$Mahäyäna- und Vajrayäna-Buddhismus geprägt wurden, geworfen werden. 99 Auch wenn sich, zumal beim gegenwärtigen Stand der Forschung, einexpliziter Bezug der Anwendung von Gewalt, insbesondere militärischer, zuden im vorigen skizzierten theoretischen Ansatzpunkten nur in einem Teilder Fälle nachweisen läßt, dürften sie doch als Nährboden die Entwicklungwesentlich beeinflußt haben. Anderseits ist zu beachten, daß im FernenOsten, vor allem in China selbst, gerade in der Politik auch andere Normen, etwa konfuzianische, oft mehr Gewicht hatten als buddhistische. f'AnmerklUlgen 48-52Übung (bhävanä) die ,Neugestaltung der Grundlage' resultiert. Diesbestätigt auch Yc 589 a 16f., wo es heißt: "Die überweltlichen Gßgeben·heiten (lokottarä dharmälJ,) (d. h. vor allem: das vorstellungsfreie Wissen, 2. “You should know that the purifications specific to each perfection also includes seven points: “The seven points of the purification included in the perfection of generosity are as follows: (1) bodhisattvas practice generosity that is the purification of generosity through the purification of the object that is the gift, and (2–7) they practice generosity that is the purification of generosity through the purification of discipline, view, mind, speech, knowledge, and stains. Thus, as I have just explained, the purifications included in the perfection of generosity that bodhisattvas obtain and practice constitute the seven aspects of the purification of generosity.

pha rol tu phyin pa'i rnam par dag pa so so tha dad pa de yang rnam pa bdun kho nar rig par bya ste/#2. “You should know that the purifications specific to each perfection also includes seven points:$tha dad pa'i rnam pa bdun gang zhe na/_'di lta ste sbyin pa rnam par dag pa rnam pa bdun po sbyin par bya ba'i dngos po rnam par dag pas sbyin pa rnam par dag pa sbyin par byed pa dang /_tshul khrims rnam par dag pa dang /_lta ba rnam par dag pa dang /_sems rnam par dag pa dang /_ngag rnam par dag pa dang /_shes pa rnam par dag pa dang /_dri ma rnam par dag pas sbyin pa rnam par dag pa sbyin par byed do zhes ngas bstan pa gang yin pa de dag byang chub sems dpas yang dag par blangs te gnas pa de ni sbyin pa rnam par dag pa bdun yin no/_/#“The seven points of the purification included in the perfection of generosity are as follows: (1) bodhisattvas practice generosity that is the purification of generosity through the purification of the object that is the gift, and (2–7) they practice generosity that is the purification of generosity through the purification of discipline, view, mind, speech, knowledge, and stains. Thus, as I have just explained, the purifications included in the perfection of generosity that bodhisattvas obtain and practice constitute the seven aspects of the purification of generosity.$

slob khang du khyod kyis sge'u khung gi phyi rol du lta ba dang /_yang na/_slob grogs gzhan gyi skra 'then pa'i skabs der/ dge rgan gyis khyod la do snang byos zhes gsungs yong / de yis ci zhig mtshon gyin 'dug ce na/ de ni khyod rang slob tshan de la spro snang med pa mtshon gyin yod pas/ dge rgan gyis khyod la btsan tshugs kyis do snang byed du 'jug gin yod pa de red/ drang mor bshad na/_de la gzab nan nam do snang zhes khyon nas zer srol mi 'dug// khyod rang chos dngos gang zhig la spro ba gting nas skyes dus/_da gzod khyod kyis de la do snang byed 'ongs/ de nas de dang 'brel ba'i chos dngos mtha' dag shes 'dod kyi blo yang skyes te/ khyod kyi lus sems yongs kyis de la do snang byed 'gro/ de mtshungs khyod kyis dri ba de'i gal chen rang bzhin de shes rtogs byed yod na/_khyod la don dag 'di yi bden lugs de nges rtogs byed pa'i spro ba 'phel yong / 'dod rngam can gyis rang nyid 'phung bar byed dam/$In a classroom, when you stare out of the window or pull somebody’s hair, the teacher tells you to pay attention. Which means what? That you are not interested in what you are studying and so the teacher compels you to pay attention— which is not attention at all. Attention comes when you are deeply interested in something, for then you love to find out all about it; then your whole mind, your whole being is there. follows the second reading.75. The Sautrāntikas, according to Saeki; above, the Dārṣṭāntikas.76. Paramārtha (p. 298c24): the ancient masters do not say this. One cannot, according totheir authority, know which dharmas are parts of the Path(? pu sui k'o chih T.).77. Vyākhyā: yogācarabhūmidarśanena vicāryam etat. Then there follows an exposition ofthe doctrine of Saṁghabhadra: tatra kautūhalaṁ pātayety ācāryasaṁghabhadraḥ / ayaṁcătrărthasamkṣepo drastavyaḥ.The dhyānas contain a large number of dharmas: why are certain dharmas considered as Similarly, the moment you see that this question—if we had no ambition, would we not decay?—is really very important, you are interested and want to find out the truth of the matter. Now, is not the ambitious man destroying himself?

slob khang du khyod kyis sge'u khung gi phyi rol du lta ba dang /_yang na/_slob grogs gzhan gyi skra 'then pa'i skabs der/#In a classroom, when you stare out of the window or pull somebody’s hair,$dge rgan gyis khyod la do snang byos zhes gsungs yong /#the teacher tells you to pay attention.$de yis ci zhig mtshon gyin 'dug ce na/#Which means what?$de ni khyod rang slob tshan de la spro snang med pa mtshon gyin yod pas/#That you are not interested in what you are studying$dge rgan gyis khyod la btsan tshugs kyis do snang byed du 'jug gin yod pa de red/#and so the teacher compels you to pay attention—$drang mor bshad na/_de la gzab nan nam do snang zhes khyon nas zer srol mi 'dug//#which is not attention at all.$khyod rang chos dngos gang zhig la spro ba gting nas skyes dus/_da gzod khyod kyis de la do snang byed 'ongs/#Attention comes when you are deeply interested in something,$de nas de dang 'brel ba'i chos dngos mtha' dag shes 'dod kyi blo yang skyes te/#for then you love to find out all about it;$khyod kyi lus sems yongs kyis de la do snang byed 'gro/#then your whole mind, your whole being is there.$de mtshungs khyod kyis dri ba de'i gal chen rang bzhin de shes rtogs byed yod na/_khyod la don dag 'di yi bden lugs de nges rtogs byed pa'i spro ba 'phel yong /#Similarly, the moment you see that this question—if we had no ambition, would we not decay?—is really very important, you are interested and want to find out the truth of the matter.$'dod rngam can gyis rang nyid 'phung bar byed dam/#Now, is not the ambitious man destroying himself?$

khyad par du dkon mchog srid zhi'i mgron rigs/_rtsa brgyud kyi bla ma rnams dang /_yi dam lha tshogs/_sangs rgyas byang sems/_rang rgyal nyan thos/_'phags pa'i tshogs thams cad kyi spyan las du bdud rtsi'i char babs/ gang la gang 'tshams pa'i snod rnams gang /_dgyes bzhin du gsol bas zag med kyi bde ba chen pos dgyes/_thugs dgongs thams cad yongs su rdzogs par bsgom/$We consider that the rain of nectar falls within the sight of the most honored guests of saṃsāra and nirvāṇa, including, in particular, our root and lineage teachers, the assembly of yidam deities, buddhas and bodhisattvas, pratyekabuddhas and śrāvakas, and members of the ārya saṅgha. It fills whatever vessels they are holding, and they partake of it gladly. Rapt with delight and immaculate bliss, all their enlightened aspirations are fulfilled entirely.

khyad par du dkon mchog srid zhi'i mgron rigs/_rtsa brgyud kyi bla ma rnams dang /_yi dam lha tshogs/_sangs rgyas byang sems/_rang rgyal nyan thos/_'phags pa'i tshogs thams cad kyi spyan las du bdud rtsi'i char babs/#We consider that the rain of nectar falls within the sight of the most honored guests of saṃsāra and nirvāṇa, including, in particular, our root and lineage teachers, the assembly of yidam deities, buddhas and bodhisattvas, pratyekabuddhas and śrāvakas, and members of the ārya saṅgha.$gang la gang 'tshams pa'i snod rnams gang /_dgyes bzhin du gsol bas zag med kyi bde ba chen pos dgyes/_thugs dgongs thams cad yongs su rdzogs par bsgom/#It fills whatever vessels they are holding, and they partake of it gladly. Rapt with delight and immaculate bliss, all their enlightened aspirations are fulfilled entirely.$

khyod kyis rgya gar gyi mi mang la sra 'thas kyi lta tshul dang bdar gcod sogs ci yang med par kho tsho ji ltar yin pa de ltar gyis lta zhib byed thub tshe/ khyod kyis mthong ba de dngos yod yin rgyu red/ rgya gar la kho tsho rang nyid la dmigs bkar gyi spyod tshul dang rig gzhung zhig yod na yang / rtsa ba'i cha nas kho tsho yang mi ser gzhan dang 'dra bar nyob snang yod pa dang gdug rtsub can/_dngangs skrag yod pa/ spyi tshogs btson mkhar gyi khrod na gsar brje dang rgyab gtod kyi las su 'jug bzhin yod/ de bzhin a ri ba yin na yang / mig sngar gyi kho tsho'i 'tsho ba cha snyoms pa 'i 'tsho ba'i tshad thig cig la bslebs med na yang /_kho tshos kyang skyid po bde mo 'dod kyin yod/ rgya gar la 'khor ba spang ste drang srong la sogs byed pa'i rig gnas kyi rdzong mthug po yod/$if you can see the people of India just as they are, see them very clearly without fixed opinions, without judging, then what you see will be the real. The Indians have certain manners, certain customs of their own, hgro ba rnal hbyor dan rnal hbyor maḥi dbań du ḥgyur ba ste dkaḥ (? bkaḥ) ñan par ḥgyur żińsbyor ba la dgaḥ bar ḥgyur ro / (xv. 157a 6-b 1).This is a hybrid interpretation, for while the ritual is accepted literally, the intention isidealized. It is not in order to win these beings as disciples that their flesh is eaten, but togain their inherent power, the years of youth cut short in the hanged criminal and slainwarrior, and the accumulated virtue of the person with seven human lives to his credit.More acceptable is the completely figurative interpretation, e.g. of K. The beings are thefive skandhas, the flesh their self-nature; this is consumed and they are thereby freed fromtheir phenomenal nature of mere appearance.¹ K: 'One should concentrate upon the bhaga, that is a triangle, white like the moon in but fundamentally they are like any other people. They get bored, they are cruel, they are afraid, they revolt within the prison of society, just as people do everywhere else. Like the Americans, they also want comfort, only at present they do not have it to the same extent. They have a heavy tradition about renouncing the world and trying to be saintly;

khyod kyis rgya gar gyi mi mang la sra 'thas kyi lta tshul dang bdar gcod sogs ci yang med par kho tsho ji ltar yin pa de ltar gyis lta zhib byed thub tshe/#if you can see the people of India just as they are, see them very clearly without fixed opinions, without judging,$khyod kyis mthong ba de dngos yod yin rgyu red/#then what you see will be the real.$rgya gar la kho tsho rang nyid la dmigs bkar gyi spyod tshul dang rig gzhung zhig yod na yang /#The Indians have certain manners, certain customs of their own,$rtsa ba'i cha nas kho tsho yang mi ser gzhan dang 'dra bar #but fundamentally they are like any other people.$nyob snang yod pa dang gdug rtsub can/_dngangs skrag yod pa/#They get bored, they are cruel, they are afraid,$spyi tshogs btson mkhar gyi khrod na gsar brje dang rgyab gtod kyi las su 'jug bzhin yod/#they revolt within the prison of society, just as people do everywhere else.$de bzhin a ri ba yin na yang /#Like the Americans,$mig sngar gyi kho tsho'i 'tsho ba cha snyoms pa 'i 'tsho ba'i tshad thig cig la bslebs med na yang /_kho tshos kyang skyid po bde mo 'dod kyin yod/#they also want comfort, only at present they do not have it to the same extent.$rgya gar la 'khor ba spang ste drang srong la sogs byed pa'i rig gnas kyi rdzong mthug po yod/#They have a heavy tradition about renouncing the world and trying to be saintly;$

ma spangs ma spangs nyon mongs las ma spangs// ma len ma len yang dag chos ma len// ma 'ching ma 'ching rang gi rgyud ma 'ching // thams cad phyam log gang la'ang yul med pas//_khrigs dang chos med dmigs gtad ngos gzung med// gzhi log lam log 'bras bu'i chos log pas//_legs nyes shor god rdul tsam dmigs su med// phyam phyam phyang chad ye chad snang srid chad// 'khor 'das ru log dbyings kyi so na med// gang yin ci yin 'di yin gtad so med// khyed cag ci bya nga ni gang na 'dug/ sngar shul da med 'di la sus ci bya// ha ha 'di 'dra mtshar che dgod re bro// snang srid snod bcud 'khrul pa ru log pas//_nyin mtshan ye sangs rang sangs nam mkha' sangs// zhag dang tshes sangs lo zla bskal pa sangs//$Don't reject! Don't reject! Do not reject afflictive emotions and karma! Don't accept! Don't accept! Do not accept anything as true! 531).Vaśiṣṭha (9.5.11).—‘He shall remain celibate. Don't bind! Don't bind! Do not bind your mindstream! Since everything reverts to a state of evenness, with no object whatsoever existing, there is no orderly process, there are no phenomena, there is no identifiable frame of reference. The ground collapses, the path collapses, and any sense of a fruition collapses, so you cannot conceive in the slightest of good or bad, loss or injury. Your experience of evenness is decisive, timelessly so, and you feel certainty about the universe of appearances and possibilities. The division between samsara and nirvana collapses-not even basic space exists innately. 120, n.457 anekārtha, n.44, n.45, n.102, n.303, n.304 animitta, II.171, n.331, n.332, A. There is no reference point-no "How is it?" "What is it?" " It is this!" What can any of you do? Where is the "I"? quizás con algunos matices- y también muchos monjes. Según esta actitud, la naturaleza salvaje, por ejemplo, la selvavirgen, la jungla o las montañas altas, es algo atemorizantey lleno de peligros contra lo que se requieren ritos de protección que, de hecho, son proporcionados por el Budismopopular. El ideal es más bien un país densamente poblado, What can anyone do about what was so before but now is not? Ha! Ha! I burst out laughing at such a great marvel as this! Since the· perspective of confusion-the universe of appearances and possibilities-collapses, day and night are timelessly pristine, naturally pristine, pristine in space. Days and dates are pristine; months, years, and eons are pristine.

ma spangs ma spangs nyon mongs las ma spangs//#Don't reject! Don't reject! Do not reject afflictive emotions and karma!$ma len ma len yang dag chos ma len//#Don't accept! Don't accept! Do not accept anything as true!$ma 'ching ma 'ching rang gi rgyud ma 'ching //#Don't bind! Don't bind! Do not bind your mindstream!$thams cad phyam log gang la'ang yul med pas//_khrigs dang chos med dmigs gtad ngos gzung med//#Since everything reverts to a state of evenness, with no object whatsoever existing, there is no orderly process, there are no phenomena, there is no identifiable frame of reference.$gzhi log lam log 'bras bu'i chos log pas//_legs nyes shor god rdul tsam dmigs su med//#The ground collapses, the path collapses, and any sense of a fruition collapses, so you cannot conceive in the slightest of good or bad, loss or injury.$phyam phyam phyang chad ye chad snang srid chad//#Your experience of evenness is decisive, timelessly so, and you feel certainty about the universe of appearances and possibilities.$'khor 'das ru log dbyings kyi so na med//#The division between samsara and nirvana collapses-not even basic space exists innately.$gang yin ci yin 'di yin gtad so med//#There is no reference point-no "How is it?" "What is it?" " It is this!"$khyed cag ci bya nga ni gang na 'dug/#What can any of you do? Where is the "I"?$sngar shul da med 'di la sus ci bya//#What can anyone do about what was so before but now is not?$ha ha 'di 'dra mtshar che dgod re bro//#Ha! Ha! I burst out laughing at such a great marvel as this!$snang srid snod bcud 'khrul pa ru log pas//_nyin mtshan ye sangs rang sangs nam mkha' sangs//#Since the· perspective of confusion-the universe of appearances and possibilities-collapses, day and night are timelessly pristine, naturally pristine, pristine in space.$zhag dang tshes sangs lo zla bskal pa sangs//#Days and dates are pristine; months, years, and eons are pristine.$

gnod pa chung ngam/_nyam nga ba nyung ngam/_zhes snyun gsol te phyogs gcig tu 'dug go/_/ de nas bcom ldan 'das kyis byang chub sems dpa' de la 'di skad ces bka' stsal to/_/ rigs kyi bu khyod kyis don gyi dbang ci mthong nas 'jig rten gyi khams mi mjed 'dir 'ongs/ gsol pa/ bcom ldan 'das de bzhin gshegs pa'i byin gyi rlabs kyis 'jig rten gyi khams 'dir mchis lags mod kyi/ 'on kyang bcom ldan 'das bdag ni 'jig rten gyi khams de nyid na mchis kyang / 'jig rten gyi khams thams cad mthong zhing de bzhin gshegs pa thams cad dang /_byang chub sems dpa' thams cad kyang mthong lags te/ byang chub sems dpa' rnams ni 'di snyam du bdag cag 'jig rten gyi khams gzhan du 'dong bar bya'o/_/de bzhin gshegs pa gzhan yang blta bar bya'o/_/snyam du mi sems lags so/_/ de ci'i slad du zhe na/$he inquired whether the Blessed One had encountered but little harm and distress and then sat to one side. asked the Blessed One, “Noble son,” “what purpose did you perceive in coming to this world of Enduring?” 6086086116126131. Discarding the PrātimokṣaPrecepts2. Discarding the Dhyana and the replied the bodhisattva, “Blessed One,” “I have come to this place by the blessing of the thus-gone ones. Buddhism This conception was extended by theMahāyānists so as to cover all elements without excep-tion Sense data, consciousness, feeling, volitions weredeclared by the Sautrāntika as ultimate realities ButNagarjuna did not spare them. They became allrelative and nominal, and relativity itself was but a"nominal ""middle path"" of approaching reality. Middle" But, Blessed One, although I am present in this universe, I still perceive all other realms of the world. I see all the thus-gone ones and I see all the bodhisattvas. Bodhisattvas do not think, ‘We should go to a different universe. We should meet another thus-gone one.’ And why?

gnod pa chung ngam/_nyam nga ba nyung ngam/_zhes snyun gsol te phyogs gcig tu 'dug go/_/#he inquired whether the Blessed One had encountered but little harm and distress and then sat to one side.$de nas bcom ldan 'das kyis byang chub sems dpa' de la 'di skad ces bka' stsal to/_/#asked the Blessed One,$rigs kyi bu khyod kyis don gyi dbang ci mthong nas 'jig rten gyi khams mi mjed 'dir 'ongs/#“Noble son,” “what purpose did you perceive in coming to this world of Enduring?”$gsol pa/#replied the bodhisattva,$bcom ldan 'das de bzhin gshegs pa'i byin gyi rlabs kyis 'jig rten gyi khams 'dir mchis lags mod kyi/#“Blessed One,” “I have come to this place by the blessing of the thus-gone ones.$'on kyang bcom ldan 'das bdag ni 'jig rten gyi khams de nyid na mchis kyang /#But, Blessed One, although I am present in this universe,$'jig rten gyi khams thams cad mthong zhing de bzhin gshegs pa thams cad dang /_byang chub sems dpa' thams cad kyang mthong lags te/#I still perceive all other realms of the world. I see all the thus-gone ones and I see all the bodhisattvas.$byang chub sems dpa' rnams ni 'di snyam du bdag cag 'jig rten gyi khams gzhan du 'dong bar bya'o/_/de bzhin gshegs pa gzhan yang blta bar bya'o/_/snyam du mi sems lags so/_/#Bodhisattvas do not think, ‘We should go to a different universe. We should meet another thus-gone one.’$de ci'i slad du zhe na/#And why?$

thos nas kyang bcom ldan 'das ga la ba der song ste phyin nas/_bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te bcom ldan 'das de la 'di skad ces gsol to/_/ bcom ldan 'das 'od de dang /_gsung bsal ba'i sgra de su'i lags/ bcom ldan 'das des bka' stsal pa/ rigs kyi bu sangs rgyas kyi zhing 'di nas 'jig rten gyi khams grangs med pa sum khri drug stong 'das pa na 'jig rten gyi khams mi mjed ces bya ba yod de de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas shAkya thub pa zhes bya ba bzhugs te 'tsho zhing gzhes la 'di lta ste/_byang chub sems dpa'i sde snod ces bya ba'i chos kyi rnam grangs kyi chos kyang ston te/ mthu de ni de'i yin no/_/ bcom ldan 'das de la byang chub sems dpa' sems dpa' chen po dra ba can gyi 'od kyis 'di skad ces gsol to/_/$He therefore went before that blessed one, bowed his head to his feet and asked, Viṣṇu (30.7).—‘When frightful wind is blowing.’Yājñavalkya (1.149).—‘......During high winds.’Pāraskara (2.11.1).—‘When there are high winds,—and on moonless days—it is a complete holiday.’Gobhila (3.3.28).—‘It will he unfit for study during the time that there is sound of dancing or of musical instruments or of weeping or of high winds.’Yama (Vīramitrodaya-Saṃskāra, p.536).—‘When the man sees a guest arrive, he shall not proceed with his study; but he may go on, on being permitted by him.’ “Blessed One, whose is this radiance and clear voice?” replied the Blessed One, “Noble son,” “thirty-six thousand innumerable universes away from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings known as the Bodhisattva Collection. What you witness is his power.” The bodhisattva Jālinīprabha then addressed that blessed one:

thos nas kyang bcom ldan 'das ga la ba der song ste phyin nas/_bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te bcom ldan 'das de la 'di skad ces gsol to/_/#He therefore went before that blessed one, bowed his head to his feet and asked,$bcom ldan 'das 'od de dang /_gsung bsal ba'i sgra de su'i lags/#“Blessed One, whose is this radiance and clear voice?”$bcom ldan 'das des bka' stsal pa/#replied the Blessed One,$rigs kyi bu sangs rgyas kyi zhing 'di nas 'jig rten gyi khams grangs med pa sum khri drug stong 'das pa na 'jig rten gyi khams mi mjed ces bya ba yod de#“Noble son,” “thirty-six thousand innumerable universes away from here lies a universe known as Enduring.$de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas shAkya thub pa zhes bya ba bzhugs te #Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni.$'tsho zhing gzhes la 'di lta ste/_byang chub sems dpa'i sde snod ces bya ba'i chos kyi rnam grangs kyi chos kyang ston te/#Abiding and remaining present there, he is delivering the Dharma teachings known as the Bodhisattva Collection.$mthu de ni de'i yin no/_/#What you witness is his power.”$bcom ldan 'das de la byang chub sems dpa' sems dpa' chen po dra ba can gyi 'od kyis 'di skad ces gsol to/_/#The bodhisattva Jālinīprabha then addressed that blessed one:$

longs spyod chen po'i snod sbyin pa dang /_bsam pa yongs su rdzogs pa'i snod tshul khrims dang /_skyes bu chen po'i mtshan sum cu rtsa gnyis 'thob pa'i snod bzod pa dang /_sangs rgyas kyi chos thams cad 'grub pa'i snod brtson 'grus dang /_sems las su rung ba'i snod bsam gtan dang /_dogs pa thams cad las rab tu 'das pa'i snod shes rab dang /$1071 parasaktipāta - lit., 'descent of [the Lord's] supreme energy'; see YR ad 9.238TRANSLATIONthe like the capacity to cognize, 1072 has become aware that his ownSelf is formed of Śiva [see kārikā 66], that is, once he recognizes thathe is a uniform mass of blissful consciousness, how indeed could he - (8) generosity—the vessel of great wealth, (9) discipline—the vessel for fulfilling one’s wishes, (10) patience—the vessel for attaining the thirty-two marks of a great being, (11) diligence—the vessel for achieving all the qualities of a buddha, (12) concentration—the vessel of a capable mind, (13) insight—the vessel for completely transcending all doubts,

longs spyod chen po'i snod sbyin pa dang /_bsam pa yongs su rdzogs pa'i snod tshul khrims dang /_skyes bu chen po'i mtshan sum cu rtsa gnyis 'thob pa'i snod bzod pa dang /_sangs rgyas kyi chos thams cad 'grub pa'i snod brtson 'grus dang /_sems las su rung ba'i snod bsam gtan dang /_dogs pa thams cad las rab tu 'das pa'i snod shes rab dang /#(8) generosity—the vessel of great wealth, (9) discipline—the vessel for fulfilling one’s wishes, (10) patience—the vessel for attaining the thirty-two marks of a great being, (11) diligence—the vessel for achieving all the qualities of a buddha, (12) concentration—the vessel of a capable mind, (13) insight—the vessel for completely transcending all doubts,$

rgyal po chen po de rnam grangs 'dis na 'di ltar rig par bgyi ste/_chos de dag gi rgyu ni mchis na de bdag gis mi 'tshal te/ rgyal po chen po gang bdag mi 'tshal ba de ma mchis pa ni ma lags te/ bdag bzo mang po ma 'tshal cing /_gang shes pa de bzo gzhan dag mchis pas kyang mi 'tshal lo/_/ rgyal po chen po shes pa de ni mchis te/_bdag gis kyang shes pa de ma 'tshal to/_/ de lta bas na dge sbyong dang bram ze mdzangs shing kun gyis bkur ba shes rab dang bcas pa kun gyis bkur ba de la yongs su zhu bar bgyi'o/_/ de skad ces smras pa dang rgyal po shin tu gnas pas gzhon nu snying rje can de la 'di skad ces smras so/_/ gzhon nu de'i phyir mdzangs pa kun gyis bkur ba/_shes rab dang bcas pa kun gyis bkur ba/_dge sbyong dang bram ze de la yang yongs su zhus shig_/$Your Majesty, it should be understood in this way and in this manner. If these things have causes, I do not know them. Your Majesty, my lack of knowledge of something does not mean that it does not exist. There are many trades I do not know, and what I do understand is not always known to those of other trades. Such knowledge does exist, Your Highness, and yet I do not possess it. Therefore, I am asking my questions to wise and well-respected mendicants and brahmins, to those whose insight is well respected.’ or afterlife, and 2. by means of the Golden Rule. The first motivation is sometimespresented in forms which remind one very much of the scenery of the Bhrgu story,emphasizing as they do the element of retribution in a form which comes elose to thelex talionis, occasionally even suggesting the idea of revenge being taken by thevictims. The main sentiment of this motivation is doubtless fear. As against this, thesecond motivation is entirely based on empathy. At first glance, the two motivations ·,klarstellenden Untersuchung der Stufe des ~odhisattva' (bodhisattva. bhumi.;.viniscaya"fl,)- abgeschlossen&. ·Nunmehr· Will ich· die .,klarstellendeUntersuchung der Stufe, bei der [noch] Grundlagen [irdischer Existenz]übrig sind, und der Stufe, bei der keine (solchen] Grundlagen [mehr]übrig sind,. vortragen. (Hierzu] lautet die kurze Inhaltsangabe (uddänam) 2"¹ Lit p 70 9 ""Because there is no substratum for what is being"used as a metaphor In the first case, the really, existing “King Susthita then replied to Prince Kāruṇika, ‘My son, by all means, go ahead and ask your questions to those mendicants and brahmins whose wisdom is well respected and whose insight is well respected.’

rgyal po chen po de rnam grangs 'dis na 'di ltar rig par bgyi ste/_chos de dag gi rgyu ni mchis na de bdag gis mi 'tshal te/#Your Majesty, it should be understood in this way and in this manner. If these things have causes, I do not know them.$rgyal po chen po gang bdag mi 'tshal ba de ma mchis pa ni ma lags te/#Your Majesty, my lack of knowledge of something does not mean that it does not exist.$bdag bzo mang po ma 'tshal cing /_gang shes pa de bzo gzhan dag mchis pas kyang mi 'tshal lo/_/#There are many trades I do not know, and what I do understand is not always known to those of other trades.$rgyal po chen po shes pa de ni mchis te/_bdag gis kyang shes pa de ma 'tshal to/_/#Such knowledge does exist, Your Highness, and yet I do not possess it.$de lta bas na dge sbyong dang bram ze mdzangs shing kun gyis bkur ba shes rab dang bcas pa kun gyis bkur ba de la yongs su zhu bar bgyi'o/_/#Therefore, I am asking my questions to wise and well-respected mendicants and brahmins, to those whose insight is well respected.’$de skad ces smras pa dang rgyal po shin tu gnas pas gzhon nu snying rje can de la 'di skad ces smras so/_/#“King Susthita then replied to Prince Kāruṇika,$gzhon nu de'i phyir mdzangs pa kun gyis bkur ba/_shes rab dang bcas pa kun gyis bkur ba/_dge sbyong dang bram ze de la yang yongs su zhus shig_/#‘My son, by all means, go ahead and ask your questions to those mendicants and brahmins whose wisdom is well respected and whose insight is well respected.’$

chos kyi khams la gnas pa'i gnas med/_gnas pa med/_'byung ba'i gnas med/_rten pa'i gnas med do/_/ chos kyi khams ni thog ma nas ma skyes pa'i phyir chos kyi khams la skye ba med do/_/ de ci'i phyir zhe na/ chos kyi khams la khams med pa'i phyir ro/_/ gzhan yang chos kyi khams na 'dus pa'i phyir yod pa ma yin te/ ma 'dus pa/_ma gyes pa/_mngon par 'dus ma byas pa/_nges pa med pas chos kyi khams zhes gsungs so/_/ byang chub sems dpa' sems dpa' chen po rnams de ltar khams med pa la chos kyi khams su rnam par 'byed cing rtogs so/_/ 'jig rten 'dzin de la ji ltar na byang chub sems dpa' sems dpa' chen po dag yid kyi rnam par shes pa'i khams la rnam par 'byed cing rtog pa zhe na/$by our senses 3 The corresponding definite cognitionis also called perception by a metaphor, because it isthe cause which makes the object evident, just as we"speak of a “straw fine"" or ""busk fie"" metaphorically,"instead of saying fire producing buning straw orburning husk.1 Catuhkataka, XIII, 1-2 The mental-object element has no basis for dwelling, no dwelling, no basis for arising, and no basis for dependence. The mental-object element has no birth, because the mental-object element is primordially unborn. Vgl. A. 117 u. SrBh 178, 2-4 (s. A. 46, Fußn. k).Einleitungdiffe~enzierendetI Why is this? Because the mental-object element is devoid of elements. Gelegentlich findet sich der Ausdruck auch im Zusammenhang mit einer sukzessiven Entleerung des Bewußtseins von allen Vorstellungen (sam.jiia) oder Vorstellungs- und Erscheinungsbildern (nimitta) [2], deren Vollendung einer erfahrungsmäßigen Vorwegnahme desendgültigen NirvaI)a, des Zurruhegekommenseins allervielfältigen, ruhelosen Vorstellungen und Erscheinungen(prapancopasama) [3],nahekommt.Nach traditioneller buddhistischer Auffassung gilt dasunverbrüchliche Gesetz (dhatu, tathat~i) [4], daß alle Daseinskonstituenten in Abhängigkeit von anderen, ihrer-629 Moreover, because the mental-object element is formed, it does not exist. Moreover, because it is not formed, not dispersed, not assembled, and not fixed, it is the mental-object element. Thus do bodhisattva great beings discern and understand the lack of an element to be the mental-object element.” “Lokadhara, how do bodhisattva great beings discern the mind-consciousness element?

chos kyi khams la gnas pa'i gnas med/_gnas pa med/_'byung ba'i gnas med/_rten pa'i gnas med do/_/#The mental-object element has no basis for dwelling, no dwelling, no basis for arising, and no basis for dependence.$chos kyi khams ni thog ma nas ma skyes pa'i phyir chos kyi khams la skye ba med do/_/#The mental-object element has no birth, because the mental-object element is primordially unborn.$de ci'i phyir zhe na/#Why is this?$chos kyi khams la khams med pa'i phyir ro/_/#Because the mental-object element is devoid of elements.$gzhan yang chos kyi khams na 'dus pa'i phyir yod pa ma yin te/#Moreover, because the mental-object element is formed, it does not exist.$ma 'dus pa/_ma gyes pa/_mngon par 'dus ma byas pa/_nges pa med pas chos kyi khams zhes gsungs so/_/#Moreover, because it is not formed, not dispersed, not assembled, and not fixed, it is the mental-object element.$byang chub sems dpa' sems dpa' chen po rnams de ltar khams med pa la chos kyi khams su rnam par 'byed cing rtogs so/_/#Thus do bodhisattva great beings discern and understand the lack of an element to be the mental-object element.”$'jig rten 'dzin de la ji ltar na byang chub sems dpa' sems dpa' chen po dag yid kyi rnam par shes pa'i khams la rnam par 'byed cing rtog pa zhe na/#“Lokadhara, how do bodhisattva great beings discern the mind-consciousness element?$

sku gdung ni rgyas par 'gyur ro/_/ de bzhin gshegs pa lha bden skye ba'i yul ni lhas mchod ces bya'o/_/ rigs ni rgyal rigs so/_/ 'od ni mtha' yas so/_/ yab ni mchod 'os zhes bya'o/_/ yum ni mchod 'dod ma zhes bya'o/_/ sras ni tshangs pa'i 'khor lo zhes bya'o/_/ rim gro pa ni 'jig rten lha zhes bya'o/_/ shes rab can rnams kyi mchog ni 'jig rten mchod gnas zhes bya'o/_/ rdzu 'phrul can rnams kyi mchog ni blo bzangs zhes bya'o/_/ 'dus pa ni lan stong ste/_thams cad la yang ther 'bum phrag drug drug go/_/ sku tshe'i tshad ni lo sum khri chig stong ngo /_/ dam pa'i chos ni lo bdun khri brgyad stong gi bar du gnas so/_/ sku gdung ni ril po gcig tu 'dug go/_/ mchod rten yang gcig tu zad do/_/ de bzhin gshegs pa nor bu'i snying po skye ba'i yul ni yon tan thams cad kyis mdzes par byas pa zhes bya'o/_/ rigs ni bram ze'o/_/ 'od ni dpag tshad stong ngo /_/ yab ni mi'i zla ba zhes bya'o/_/$His relics will be abundant. “The thus-gone Satyadeva will be born in a place called Worshiped by Gods. Talabhiimibhii.gal;t (o. ä.) 18' His family will be kṣatriya. His light will be infinite. Worthy of Worship will be his father. Wishing to Worship will be his mother. Brahmā Wheel will be his son. God of the World will be his attendant. unt Therefore your definition is wrongThe Logician It might have been wrong, butfor the following considerations. Perceived aredirectly the sense data, eg a patch of dark colouretc They make up the physical object, the jar.Sense perception, as a source of knowledge, distin-guishes only that But the cognition of the physicalobject which is a mental construction resulting from"¹ The definition here alluded to 18 Dignāga's definition ""sense-""perception is quite free from all synthetic operation of thought""" Recipient of the World’s Worship will be foremost in terms of insight. Excellent Mind will be foremost in terms of miraculous abilities. There will be one thousand consecutive congregations, each of them gathering six billion. The extent of his lifespan will be thirty-one thousand years. His sacred Dharma will remain for seventy-eight thousand years. His relics will remain in a single collection. There will also only be one stūpa. “The thus-gone Ratnagarbha will be born in a place called Adorned with All Excellent Qualities. His family will be brahmin. His light will extend one thousand leagues. Moon of Humanity will be his father.

sku gdung ni rgyas par 'gyur ro/_/#His relics will be abundant.$de bzhin gshegs pa lha bden skye ba'i yul ni lhas mchod ces bya'o/_/#“The thus-gone Satyadeva will be born in a place called Worshiped by Gods.$rigs ni rgyal rigs so/_/#His family will be kṣatriya.$'od ni mtha' yas so/_/#His light will be infinite.$yab ni mchod 'os zhes bya'o/_/#Worthy of Worship will be his father.$yum ni mchod 'dod ma zhes bya'o/_/#Wishing to Worship will be his mother.$sras ni tshangs pa'i 'khor lo zhes bya'o/_/#Brahmā Wheel will be his son.$rim gro pa ni 'jig rten lha zhes bya'o/_/#God of the World will be his attendant.$shes rab can rnams kyi mchog ni 'jig rten mchod gnas zhes bya'o/_/#Recipient of the World’s Worship will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni blo bzangs zhes bya'o/_/#Excellent Mind will be foremost in terms of miraculous abilities.$'dus pa ni lan stong ste/_thams cad la yang ther 'bum phrag drug drug go/_/#There will be one thousand consecutive congregations, each of them gathering six billion.$sku tshe'i tshad ni lo sum khri chig stong ngo /_/#The extent of his lifespan will be thirty-one thousand years.$dam pa'i chos ni lo bdun khri brgyad stong gi bar du gnas so/_/#His sacred Dharma will remain for seventy-eight thousand years.$sku gdung ni ril po gcig tu 'dug go/_/#His relics will remain in a single collection.$mchod rten yang gcig tu zad do/_/#There will also only be one stūpa.$de bzhin gshegs pa nor bu'i snying po skye ba'i yul ni yon tan thams cad kyis mdzes par byas pa zhes bya'o/_/#“The thus-gone Ratnagarbha will be born in a place called Adorned with All Excellent Qualities.$rigs ni bram ze'o/_/#His family will be brahmin.$'od ni dpag tshad stong ngo /_/#His light will extend one thousand leagues.$yab ni mi'i zla ba zhes bya'o/_/#Moon of Humanity will be his father.$

rgya mi tshos bod kyi spyi tshogs hril po gral rim lnga la phye ba'i nang tshan nas mnga' bdag chen po gsum gyi khongs su gtogs pa rnams 'dzin bzung byas te/_mi mang gi mdun sar dmar gsod gtong ba dang /_mang po zhig mi mang gis kha rdung drag po btang ba dang /_dma' 'bebs byas pa/ mi mang gi khrims gcod ces brjod kyang don dam bod mi tshor smra brjod kyi thob thang bral ba de dag gi rjes su 'das grongs su gyur/ phyi lo 1956_nas 1957_bar la dkar mdzes khul du btsan rgol rgyal skyob nang zhugs pa dang /_kho tshor rogs ram byas par bsnyad de bod mi stong phrag 'ga' shas srog thog btang yod/$=2 This was the first cause of my own interest in the work. Ras-chung made severalvisits to Nepal in the early twelfth century, where he seems to have met Maitṛpa (aliasAdvayavajra) or a manifestation of him, pp. 23-24, and brought back several works Numbers of Tibetans who belonged to the upper three levels of the five strata into which the Chinese had divided the society were arrested, and many were shot before public audiences. Many lamas and monks were imprisoned without sound reasons, or subjected to public humiliations, or condemned to death after public trials in which the Tibetan populace had no voice. 1222 YBhBh 2 1 1 , I I (see § 40 with fn. 1 74; cf. also the negative formulation in the IF (§ 25)).1223 YBhBh 1 8 , 1 6 and 20 (see fn. 1 74).1224 Cf. PSkV ms. 5 8b4 (PSkVt P 54a2): cittena kiiyasy6padanam . . . iti prasiddham .122 5 YBhBh 4,7 and 24,5 (ms. ) : asrayopiidatr. Between 1956 and 1957, several thousand people in the Karze region were executed for taking part in the revolt or aiding the men in the forests.

rgya mi tshos bod kyi spyi tshogs hril po gral rim lnga la phye ba'i nang tshan nas mnga' bdag chen po gsum gyi khongs su gtogs pa rnams 'dzin bzung byas te/_mi mang gi mdun sar dmar gsod gtong ba dang /_mang po zhig mi mang gis kha rdung drag po btang ba dang /_dma' 'bebs byas pa/#Numbers of Tibetans who belonged to the upper three levels of the five strata into which the Chinese had divided the society were arrested, and many were shot before public audiences.$mi mang gi khrims gcod ces brjod kyang don dam bod mi tshor smra brjod kyi thob thang bral ba de dag gi rjes su 'das grongs su gyur/#Many lamas and monks were imprisoned without sound reasons, or subjected to public humiliations, or condemned to death after public trials in which the Tibetan populace had no voice.$phyi lo 1956_nas 1957_bar la dkar mdzes khul du btsan rgol rgyal skyob nang zhugs pa dang /_kho tshor rogs ram byas par bsnyad de bod mi stong phrag 'ga' shas srog thog btang yod/#Between 1956 and 1957, several thousand people in the Karze region were executed for taking part in the revolt or aiding the men in the forests.$

dge sbyong dang bram ze gzhan dag gis bshad pa la phyogs shing /_tshe dang ldan pa shes par bya ba 'di ni shes par bya/ blta bar bya ba 'di ni mthong bar bya ba gang yin pa yang gnas yin zhing skabs yin no/_/ 'di na so so'i skye bo la la mi'i srid pa brgyad mngon par 'grub pa gang yin pa yang gnas yin zhing skabs yin no/_/ 'di na skyes bu gang zag la la tshangs pa nyid sgrub pa'am/_bdud dam bram ze bsgrub pa gang yin pa yang gnas yin zhing skabs yin no/_/ 'di na skyes bu gang zag la la 'khor los sgyur ba'i rgyal por 'gyur ba gang yin pa yang gnas yin zhing skabs yin no/_/ 'di na skyes bu gang zag la la de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas su 'gyur ba gang yin pa yang gnas yin zhing skabs yin no/_/ 'jig rten gyi khams gcig tu de bzhin gshegs pa gcig byung ba gang yin pa yang gnas yin zhing skabs yin no/_/$Vgl. NM 168, 12f. Then, having turned to what those ascetics and brahmins have taught, they say to others, ‘You must meet this venerable teacher! You have to understand this view!’ It is also possible and feasible that It is also possible and feasible that some people obtain the eight human existences. It is also possible and feasible that a man can become Brahmā, Māra, or a brahmin. It is also possible and feasible that a man can become a universal monarch. It is also possible and feasible that a man can become a thus-gone, worthy, perfect buddha. It is also possible and feasible that only one thus-gone one appears within a single world.

dge sbyong dang bram ze gzhan dag gis bshad pa la phyogs shing /_tshe dang ldan pa shes par bya ba 'di ni shes par bya/#Then, having turned to what those ascetics and brahmins have taught, they say to others, ‘You must meet this venerable teacher!$blta bar bya ba 'di ni mthong bar bya ba #You have to understand this view!’$gang yin pa yang gnas yin zhing skabs yin no/_/#It is also possible and feasible that$'di na so so'i skye bo la la mi'i srid pa brgyad mngon par 'grub pa gang yin pa yang gnas yin zhing skabs yin no/_/#It is also possible and feasible that some people obtain the eight human existences.$'di na skyes bu gang zag la la tshangs pa nyid sgrub pa'am/_bdud dam bram ze bsgrub pa gang yin pa yang gnas yin zhing skabs yin no/_/#It is also possible and feasible that a man can become Brahmā, Māra, or a brahmin.$'di na skyes bu gang zag la la 'khor los sgyur ba'i rgyal por 'gyur ba gang yin pa yang gnas yin zhing skabs yin no/_/#It is also possible and feasible that a man can become a universal monarch.$'di na skyes bu gang zag la la de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas su 'gyur ba gang yin pa yang gnas yin zhing skabs yin no/_/#It is also possible and feasible that a man can become a thus-gone, worthy, perfect buddha.$'jig rten gyi khams gcig tu de bzhin gshegs pa gcig byung ba gang yin pa yang gnas yin zhing skabs yin no/_/#It is also possible and feasible that only one thus-gone one appears within a single world.$

spyod lam ji lta bus sems can rnams 'dul bar 'gyur ba de lta bu nyid du de'i spyod lam lhun gyis grub cing yongs su brtags pa med par kun tu gnas so/_/ lus kyi skyon dang /_lus la chags pa dang /_lus kyi 'gyur ba dang /_lus kyi tshul 'chos pa dang /_lus kyi 'khrugs pa dang /_lus kyi yongs su rtogs pa gang yin pa de dag byang chub sems dpa' des yang dag par bcom pa yin te shing ta la'i mgo gcad pa bzhin du rtsa ba nas chad nas ma 'ongs pa na mi skye ba'i chos can du 'gyur ro/_/ de lus yongs su dag pa yin te lus mtshan nyid kyis legs par brgyan pa dang / lag pa dang rkang pa 'jam zhing mnyen pa dang / bsod nams kyi rgyu 'thun pa'i lus shin tu rnam par phye ba dang / dbang po ma tshang ba med pa dang / yan lag dang nying lag thams cad yongs su rdzogs pa yin yang gzugs kyis rgyags shing dregs pa med pa yin te$161. Words denote only an individual162. They are any such activities that guide others; these activities are spontaneously enacted and require no mental imputation. Such bodhisattvas overcome all physical flaws, attachments to the body, physical changes, physical posturing, physical disturbances, and concepts about the body. 110. Vibhāṣā, TD 27, p. 385b15.111. According to Vibhāṣā, TD 27, P. 384bl-6.112. The Vibhāṣā, TD 27, p. 399c4-7, enumerates eleven reason which justify the termsrūpāyatana and dharmayatana.113. This is the opinion of Dharmatrāta (see his Samyukta Abhidharmahṛdaya, TD 28, p.873a28-b2). i.17. Like slicing up a palm tree from the canopy on down to the root, such a body will possess unborn qualities in the future. “Such a body is pure. It is well adorned with appropriate defining qualities. Its hands and feet are soft and pliant. It is a powerful body that accords with the cause of merit. It lacks no faculties. All limbs and digits are complete.

spyod lam ji lta bus sems can rnams 'dul bar 'gyur ba de lta bu nyid du de'i spyod lam lhun gyis grub cing yongs su brtags pa med par kun tu gnas so/_/#They are any such activities that guide others; these activities are spontaneously enacted and require no mental imputation.$lus kyi skyon dang /_lus la chags pa dang /_lus kyi 'gyur ba dang /_lus kyi tshul 'chos pa dang /_lus kyi 'khrugs pa dang /_lus kyi yongs su rtogs pa gang yin pa de dag byang chub sems dpa' des yang dag par bcom pa yin te#Such bodhisattvas overcome all physical flaws, attachments to the body, physical changes, physical posturing, physical disturbances, and concepts about the body.$shing ta la'i mgo gcad pa bzhin du rtsa ba nas chad nas ma 'ongs pa na mi skye ba'i chos can du 'gyur ro/_/#Like slicing up a palm tree from the canopy on down to the root, such a body will possess unborn qualities in the future.$de lus yongs su dag pa yin te #“Such a body is pure.$lus mtshan nyid kyis legs par brgyan pa dang /#It is well adorned with appropriate defining qualities.$lag pa dang rkang pa 'jam zhing mnyen pa dang /#Its hands and feet are soft and pliant.$bsod nams kyi rgyu 'thun pa'i lus shin tu rnam par phye ba dang /#It is a powerful body that accords with the cause of merit.$dbang po ma tshang ba med pa dang /#It lacks no faculties.$yan lag dang nying lag thams cad yongs su rdzogs pa yin yang gzugs kyis rgyags shing dregs pa med pa yin te#All limbs and digits are complete.$

nga tsho la khrims 'gal pa tsho zhes 'bod kyin yod pa red la nga tsho gang myur myur gyis rtag tu 'gro dgos kyi yod pa red/ yin na yang nga tsho'i bud med tshos nga tsho la phan chen po thogs yod red/ khong tshos nga tsho la gnas tshul ga re yod pa rnams bshad kyi yod pa red/ khong tshos nga tsho'i yib sa rnams shes kyi yod pared la/_mtshan mo'i skabs su khong tsho khu sim mer ri ngogs su nga tsho skor khag byas te bsdad sa der yong nas bcings 'grol dmag gang du yod med shod kyi red/ nyin mo'i skabs su'ang khong tshos spyang grung dod po'i thabs shig btsal nas nga tsho la 'brel lam byed kyi red/ nga tsho grong gseb la yong dus nga tshos dus rgyun nas rgya mi 'khris la yod med shes kyi red/_gang yin zer na/_nga tsho'i bud med tshos ras dmar po nyag gcig phyi logs la skam gyi red/$We were called outlaws and we had to move constantly and quickly. But our women were of great help to us. They were the ones who kept us informed. They knew our hiding places and, at night, they would sneak up into the mountains where we were grouped and update the positions of the PLA. They also came up with a clever way of communicating with us in the daytime. When we approached our villages, we always knew if the communists were around, because our women would hang red clothes—and only red clothes—out to dry.

nga tsho la khrims 'gal pa tsho zhes 'bod kyin yod pa red la nga tsho gang myur myur gyis rtag tu 'gro dgos kyi yod pa red/#We were called outlaws and we had to move constantly and quickly.$yin na yang nga tsho'i bud med tshos nga tsho la phan chen po thogs yod red/#But our women were of great help to us.$khong tshos nga tsho la gnas tshul ga re yod pa rnams bshad kyi yod pa red/#They were the ones who kept us informed.$khong tshos nga tsho'i yib sa rnams shes kyi yod pared la/_mtshan mo'i skabs su khong tsho khu sim mer ri ngogs su nga tsho skor khag byas te bsdad sa der yong nas bcings 'grol dmag gang du yod med shod kyi red/#They knew our hiding places and, at night, they would sneak up into the mountains where we were grouped and update the positions of the PLA.$nyin mo'i skabs su'ang khong tshos spyang grung dod po'i thabs shig btsal nas nga tsho la 'brel lam byed kyi red/#They also came up with a clever way of communicating with us in the daytime.$nga tsho grong gseb la yong dus nga tshos dus rgyun nas rgya mi 'khris la yod med shes kyi red/_gang yin zer na/_nga tsho'i bud med tshos ras dmar po nyag gcig phyi logs la skam gyi red/#When we approached our villages, we always knew if the communists were around, because our women would hang red clothes—and only red clothes—out to dry.$

nyan thos kyi lam mngon du shes pa la zhugs pa yang yin la snying rje chen po'i stobs kyang rgyun mi gcod do/_/ rang sangs rgyas kyi lam mngon du shes shing mthong ba la mkhas pa yang yin la snying rje chen po'i stobs kyang rgyun mi gcod do/_/ g.yog 'khor mang pos yongs su bskor ba yin la lha dang mi'i g.yog 'khor mang po rnam par dag pa dang yang ldan no/_/ lha'i bu mo 'bum dag glu dbyangs rjes su sgrogs shing sil snyan 'bum dag sil khrol 'byin pa dang yang ldan la byang chub sems dpa'i lam dang ldan pa'i bsam gtan dang /_ting nge 'dzin dang /_snyoms par 'jug pa rnams kyang mi 'dor ro/_/$Even though he enters into the knowledge of the path of the śrāvakas, the power of his great compassion is never disrupted. [of the absolute, i.e., the Supreme Śiva], she causes the attentive yogin toexecute naturally [a suitable] recitation in each vibration (spanda) of hisbreath, 1198Here, in the Saivopaniṣad, [we find] the number of recitations [given]:The 'recitation of the [mantra-]goddess' [viz., the mantra'HAMSAH'] is taught as easy to accomplish; [one may repeatit] 21600 times in the span of one day and one night. It isdifficult [only] for those who are dull. 1199of, or between] iḍā and pinigalā, has the form of a lotus stalk (communication of J. Törzsök).Same image in VBh 35, where the Goddess is compared to the filament of the lotus stalk: Even though he is skilled in knowledge and view of the path of the pratyekabuddhas, the power of his great compassion is never disrupted. “Even while he is surrounded by many attendants, he also possesses a large pure retinue of gods and men. Even though he possesses a hundred thousand celestial nymphs singing melodies and a hundred thousand cymbals sounding forth, he never abandons the absorptions, concentrations, and attainments that are part of the path of a bodhisattva.

nyan thos kyi lam mngon du shes pa la zhugs pa yang yin la snying rje chen po'i stobs kyang rgyun mi gcod do/_/#Even though he enters into the knowledge of the path of the śrāvakas, the power of his great compassion is never disrupted.$rang sangs rgyas kyi lam mngon du shes shing mthong ba la mkhas pa yang yin la snying rje chen po'i stobs kyang rgyun mi gcod do/_/#Even though he is skilled in knowledge and view of the path of the pratyekabuddhas, the power of his great compassion is never disrupted.$g.yog 'khor mang pos yongs su bskor ba yin la lha dang mi'i g.yog 'khor mang po rnam par dag pa dang yang ldan no/_/#“Even while he is surrounded by many attendants, he also possesses a large pure retinue of gods and men.$lha'i bu mo 'bum dag glu dbyangs rjes su sgrogs shing sil snyan 'bum dag sil khrol 'byin pa dang yang ldan la byang chub sems dpa'i lam dang ldan pa'i bsam gtan dang /_ting nge 'dzin dang /_snyoms par 'jug pa rnams kyang mi 'dor ro/_/#Even though he possesses a hundred thousand celestial nymphs singing melodies and a hundred thousand cymbals sounding forth, he never abandons the absorptions, concentrations, and attainments that are part of the path of a bodhisattva.$

sring mo de'i phyir g.yo ba med pa mnyam pa nyid kyis phung po mnyam pa nyid do/_/ phung po mnyam pa nyid kyis g.yo ba med pa mnyam pa nyid do/_/ g.yo ba med pa mnyam pa nyid kyis byang chub mnyam pa nyid do/_/ byang chub mnyam pa nyid kyis g.yo ba med pa mnyam pa nyid de/ sring mo de'i phyir ngas khyod la 'di skad du khyod nyid byang chub bo zhes smras so/_/ sring mo gzhan yang phung po rnams la byed pa po med de/_ma byas pa'i don ni byang chub bo/_/ phung po rnams la ngo bo nyid med de/_ngo bo nyid med pa'i don ni byang chub bo/_/ phung po rnams la byung ba med de/_ma byung ba'i don ni byang chub bo/_/ phung po rnams la rtag pa nyid med de/_mi rtag pa'i don ni byang chub bo/_/ phung po rnams la bde ba nyid med de/_sdug bsngal ba'i don ni byang chub bo/_/$Therefore, sister, just as the unwavering partakes in universal sameness, the aggregates partake in universal sameness. Just as the aggregates partake in universal sameness, the unwavering partakes in universal sameness. Just as the unwavering partakes in universal sameness, awakening partakes in universal sameness. Just as awakening partakes in universal sameness, the unwavering partakes in universal sameness. Therefore, sister, I say to you: ‘You yourself are awakening.’ “Further, sister, among the aggregates there is no subject that acts, and the meaning of being uncreated is awakening. Among the aggregates there is no essential nature, and the meaning of being without any essential nature is awakening. Among the aggregates there is no origination, and the meaning of being without origination is awakening. Among the aggregates there is no permanence, and the meaning of impermanence is awakening. Among the aggregates there is no happiness, and the meaning of suffering is awakening.

sring mo de'i phyir g.yo ba med pa mnyam pa nyid kyis phung po mnyam pa nyid do/_/#Therefore, sister, just as the unwavering partakes in universal sameness, the aggregates partake in universal sameness.$phung po mnyam pa nyid kyis g.yo ba med pa mnyam pa nyid do/_/#Just as the aggregates partake in universal sameness, the unwavering partakes in universal sameness.$g.yo ba med pa mnyam pa nyid kyis byang chub mnyam pa nyid do/_/#Just as the unwavering partakes in universal sameness, awakening partakes in universal sameness.$byang chub mnyam pa nyid kyis g.yo ba med pa mnyam pa nyid de/#Just as awakening partakes in universal sameness, the unwavering partakes in universal sameness.$sring mo de'i phyir ngas khyod la 'di skad du khyod nyid byang chub bo zhes smras so/_/#Therefore, sister, I say to you: ‘You yourself are awakening.’$sring mo gzhan yang phung po rnams la byed pa po med de/_ma byas pa'i don ni byang chub bo/_/#“Further, sister, among the aggregates there is no subject that acts, and the meaning of being uncreated is awakening.$phung po rnams la ngo bo nyid med de/_ngo bo nyid med pa'i don ni byang chub bo/_/#Among the aggregates there is no essential nature, and the meaning of being without any essential nature is awakening.$phung po rnams la byung ba med de/_ma byung ba'i don ni byang chub bo/_/#Among the aggregates there is no origination, and the meaning of being without origination is awakening.$phung po rnams la rtag pa nyid med de/_mi rtag pa'i don ni byang chub bo/_/#Among the aggregates there is no permanence, and the meaning of impermanence is awakening.$phung po rnams la bde ba nyid med de/_sdug bsngal ba'i don ni byang chub bo/_/#Among the aggregates there is no happiness, and the meaning of suffering is awakening.$

mnyam pa nyid kyis yongs su bsngo ba dang / gnyis su med pas yongs su bsngo ba dang / 'gro ba thams cad yongs su bskyab pa'i yongs su bsngo bas yongs su bsngo bar bgyi ste/ de ltar lan gnyis de ltar lan gsum du'o/_/ sems can gang zhig gang dang gang gis 'dul bar 'gyur ba de dang de'i sems rnam par rtog pa med pas bdag mthong bar 'gyur zhing /_ji lta ji ltar sems can dag par 'gyur ba de lta de ltar bdag gi lus kyi las dang /_ngag gi las dang /_yid kyi las rtag tu 'jug par gyur cig_/ dus ji lta ba dang /_yul ji lta ba dang /_sems can rnams kyi 'dul ba ji lta ba de lta de ltar chos kyi dbyings 'khrug pa med par ston par gyur cig_/ 'phags pa 'gro ba thams cad yongs su skyob par byed pa zhes bya ba'i yongs su bsngo ba zhes bya ba rdzogs so//_// rgya gar gyi mkhan po bi d+yA ka ra pra b+ha dang /_lots+tsha ba ban de ye shes snying pos bsgyur/_zhu chen gyi lots+tsha ba ban de dpal brtsegs kyis zhus te gtan la phab pa//_//$1.\3haps each in its own species. Actually, at Kau~U 11.9 it is stated thatthe (wanillg) moon decreases by (releasing?) the life-breaths including those of cattle, i.e., animais. But in that passage this is characterized as undesirable," just Iike the increase attracting the life-breathand thus causing death, and hence it does not seem to be understood,there, as leading to the rebirth or reproduction of the cattle. I dedicate them through sameness; I dedicate them through nonduality; I dedicate them by means of the dedication that completely protects all beings; and thus I recite a second time, and thus a third time. mystic and equally there is no greater impotence laid upon May sentient beings see me in whatever manner will tame them, without their having any such thoughts in mind. And may I always engage in physical, verbal, and mental actions in whatever ways sentient beings will be purified. In whatever time, whatever place, and whatever way sentient beings will be tamed, may the sphere of reality be thus revealed to them without confusion! The Noble Dedication “Protecting All Beings” is concluded. Translated by the Indian abbot Vidyākaraprabha and the translator Bandé Yeshé Nyingpo, and edited and finalized by the senior editor-translator Bandé Paltsek.

mnyam pa nyid kyis yongs su bsngo ba dang /#I dedicate them through sameness;$gnyis su med pas yongs su bsngo ba dang /#I dedicate them through nonduality;$'gro ba thams cad yongs su bskyab pa'i yongs su bsngo bas yongs su bsngo bar bgyi ste/#I dedicate them by means of the dedication that completely protects all beings;$de ltar lan gnyis de ltar lan gsum du'o/_/#and thus I recite a second time, and thus a third time.$sems can gang zhig gang dang gang gis 'dul bar 'gyur ba de dang de'i sems rnam par rtog pa med pas bdag mthong bar 'gyur zhing /_ji lta ji ltar sems can dag par 'gyur ba de lta de ltar bdag gi lus kyi las dang /_ngag gi las dang /_yid kyi las rtag tu 'jug par gyur cig_/#May sentient beings see me in whatever manner will tame them, without their having any such thoughts in mind. And may I always engage in physical, verbal, and mental actions in whatever ways sentient beings will be purified.$dus ji lta ba dang /_yul ji lta ba dang /_sems can rnams kyi 'dul ba ji lta ba de lta de ltar chos kyi dbyings 'khrug pa med par ston par gyur cig_/#In whatever time, whatever place, and whatever way sentient beings will be tamed, may the sphere of reality be thus revealed to them without confusion!$'phags pa 'gro ba thams cad yongs su skyob par byed pa zhes bya ba'i yongs su bsngo ba zhes bya ba rdzogs so//_//#The Noble Dedication “Protecting All Beings” is concluded.$rgya gar gyi mkhan po bi d+yA ka ra pra b+ha dang /_lots+tsha ba ban de ye shes snying pos bsgyur/_zhu chen gyi lots+tsha ba ban de dpal brtsegs kyis zhus te gtan la phab pa//_//#Translated by the Indian abbot Vidyākaraprabha and the translator Bandé Yeshé Nyingpo, and edited and finalized by the senior editor-translator Bandé Paltsek.$

rab tu byung nas sde snod gsum bslabs te/_de rig pa dang grol ba'i spobs pa dang ldan pa'i chos smra ba/ gos dang zas dang mal cha dang /_stan dang nad gsos dang sman zong rnams rnyed par gyur nas des bsams pa ma la bdag gis rnyed pa dang bkur sti'i sgo nas/ rnyed par bya ba rnyed pa gang yin pa des/_bdag gis tshangs pa mtshungs par spyod pa rnams la phan gdags par bya gor ma chag chos bzhin du gnyi ga'i dge 'dun gyi zhal ta byas so/_/ de nas phyis de la brel ba zhig byung ste/_des slob pa dang mi slob pa'i dge slong ma mang po zhig la gsol ba btab na/ de dag na re bdag cag gi dge ba'i phyogs btang ste/_khyod kyi don bsgrub mi nus so zhes zer ro/_/ de nas de thos pa'i mod la dge slong ma de shin tu khro ba'i kun nas dkris pa skyes te/ de khros nas _dge slong ma de dag la smras pa/$Once she had gone forth, she studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of her wisdom and freedom. “Having acquired provisions of clothing, food, bedding, a seat, and medicines for the sick, she thought, ‘How wonderful! With all the profit and acclaim I’ve gained, I can see to the welfare of fellow practitioners of the holy life.’ Āpastamba-Dharmasūtra (1.14.25)—(a paraphrase of Manu).Viṣṇu-Smṛti (32.17)—(reproduces the exact words of Manu).Bhaviṣya-purāṇa (Vīramitrodaya-Saṃskāra, p.474)—(has the verse of Manu, to which it adds another verse to the effect that)—‘the Brāhmaṇa has thus been declared by the wise the Kṣatriya’s father, the Vaiśya’s grand-father and the Śūdra’s great-grand-father.’Śātātapa (Vīramitrodaya-Saṃskāra, pp.473-474).—‘Agni is the superior of the Twice-born men, the Brāhmaṇa is the superior of all castes.’Śātātapa (Parāśaramāḍhava, p. And she served the twofold saṅgha in accordance with the Dharma. “One day when she was busy, she asked for help from a group of nuns who were on the paths of learning and no more to learn. They replied, ‘We cannot abandon our virtuous works to accomplish your task.’ “When she heard this she bristled with fury. Seething, the nun shouted at them,

rab tu byung nas sde snod gsum bslabs te/_de rig pa dang grol ba'i spobs pa dang ldan pa'i chos smra ba/#Once she had gone forth, she studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of her wisdom and freedom.$gos dang zas dang mal cha dang /_stan dang nad gsos dang sman zong rnams rnyed par gyur nas des bsams pa ma la bdag gis rnyed pa dang bkur sti'i sgo nas/#“Having acquired provisions of clothing, food, bedding, a seat, and medicines for the sick, she thought, ‘How wonderful!$rnyed par bya ba rnyed pa gang yin pa des/_bdag gis tshangs pa mtshungs par spyod pa rnams la phan gdags par bya gor ma chag #With all the profit and acclaim I’ve gained, I can see to the welfare of fellow practitioners of the holy life.’$chos bzhin du gnyi ga'i dge 'dun gyi zhal ta byas so/_/#And she served the twofold saṅgha in accordance with the Dharma.$de nas phyis de la brel ba zhig byung ste/_des slob pa dang mi slob pa'i dge slong ma mang po zhig la gsol ba btab na/#“One day when she was busy, she asked for help from a group of nuns who were on the paths of learning and no more to learn.$de dag na re bdag cag gi dge ba'i phyogs btang ste/_khyod kyi don bsgrub mi nus so zhes zer ro/_/#They replied, ‘We cannot abandon our virtuous works to accomplish your task.’$de nas de thos pa'i mod la dge slong ma de shin tu khro ba'i kun nas dkris pa skyes te/#“When she heard this she bristled with fury.$de khros nas _dge slong ma de dag la smras pa/#Seething, the nun shouted at them,$

[!]rang lus zang zing bcas par ni/_/bzang po chen po'i bkod pa'ang byas/_/chos kyi mtha' ni yongs spangs nas/_/yang dag mthar ni yang dag zhugs/_/ [!]de tshe sngon gyi skye ba ni/_/ser skya'i grong khyer gzhi dag tu/_/shAkya'i rigs kyi gtso bo ni/_/nga ni 'khor ba'i btson rar skyes/_/ [!]bdag gi sdug bsngal bdag nyid kyis/_/khyim las nges 'byung yongs su spangs/_/ [!]de tshe mu stegs mang po bsten/_/bdud rtsi dag kyang thob ma gyur/_/ [!]dka' ba dag kyang bdag gis spyad/_/lus kyi gdung ba'ang yun ring ba/_/$This divine celebration Will be on the account of my physical remains. {53.23} “Stepping then into the immaterial, I will attain the peace of nirvāṇa. Leaving behind phenomenal reality, I will enter the ultimate reality. {53.24} “My final birth occurred In the city of Kapilavastu Within the illustrious family of the Śākyas, Where I was born into the prison of existence. {53.25} 256147 “Then, leaving behind its inherent suffering, I went forth from my home. I visited many holy places But still did not find the elixir of immortality. {53.26} “I practiced severe austerities, Mortifying my body.

[!]rang lus zang zing bcas par ni/_/bzang po chen po'i bkod pa'ang byas/_/chos kyi mtha' ni yongs spangs nas/_/yang dag mthar ni yang dag zhugs/_/#This divine celebration Will be on the account of my physical remains. {53.23} “Stepping then into the immaterial, I will attain the peace of nirvāṇa. Leaving behind phenomenal reality, I will enter the ultimate reality. {53.24}$[!]de tshe sngon gyi skye ba ni/_/ser skya'i grong khyer gzhi dag tu/_/shAkya'i rigs kyi gtso bo ni/_/nga ni 'khor ba'i btson rar skyes/_/#“My final birth occurred In the city of Kapilavastu Within the illustrious family of the Śākyas, Where I was born into the prison of existence. {53.25}$[!]bdag gi sdug bsngal bdag nyid kyis/_/khyim las nges 'byung yongs su spangs/_/#“Then, leaving behind its inherent suffering, I went forth from my home.$[!]de tshe mu stegs mang po bsten/_/bdud rtsi dag kyang thob ma gyur/_/#I visited many holy places But still did not find the elixir of immortality. {53.26}$[!]dka' ba dag kyang bdag gis spyad/_/lus kyi gdung ba'ang yun ring ba/_/#“I practiced severe austerities, Mortifying my body.$

'on kyang /_gal srid nga tshos zhib 'jug gting zab mo zhig byas pa yin na/_nga tsho'i rgyu nor dang /_grogs po/_gzugs po gsum ni/_brgya cha'i brgya thams pa nga tsho la bde skyid 'byung sa'i yul zhig min pa nga tshos shes thub/ nga tshor ha cang sems mi skyid pa de 'dra slebs kyi yod la/_nga tsho'i grogs po brten nas kyang nga tsho dka' rnyog gi nang du yang 'tshud kyi yod/_de bzhin/_nga tsho gzugs po yod pa'i rgyu mtshan la brten nas/_nga tshos na zug drag po yang myong gi yod/ rgyu nor dang grogs po/_gzugs po sogs ni/_nga tshor bde skyid bskrun mkhan zhig tu ngos 'dzin byed kyi yod na'ang /_nga tshos da dung gtan khel byed thub kyi med/ brgya cha'i brgya thams pa'i bde skyid sprod thub ces zer mi thub/$But if we undertake a deeper investigation, we see that these three things— property, friends, and our own bodies—are not one hundred percent sources of happiness for us. Sometimes because of our property, we experience more sadness; because of our friends, we get into trouble; and because of our bodies, we have more pain. Nārada (Parāśaramādhava-Vyavahāra, p.22).—‘He is called the Chief Judge who,—fully acquainted with the eighteen titles of law and with the eight thousand subdivisions thereof, skilled in Logic and other sciences, and thoroughly versed in revealed and traditional lore,—investigates the law relative to the case in hand by putting questions and passing decisions according to what was heard or understood by him.’ Even though these things are supposed to be sources of happiness for us, they don’t always come through. They may comprise a piece of our happiness, but certainly not one hundred percent.

'on kyang /_gal srid nga tshos zhib 'jug gting zab mo zhig byas pa yin na/_nga tsho'i rgyu nor dang /_grogs po/_gzugs po gsum ni/_brgya cha'i brgya thams pa nga tsho la bde skyid 'byung sa'i yul zhig min pa nga tshos shes thub/#But if we undertake a deeper investigation, we see that these three things— property, friends, and our own bodies—are not one hundred percent sources of happiness for us.$nga tshor ha cang sems mi skyid pa de 'dra slebs kyi yod la/_nga tsho'i grogs po brten nas kyang nga tsho dka' rnyog gi nang du yang 'tshud kyi yod/_de bzhin/_nga tsho gzugs po yod pa'i rgyu mtshan la brten nas/_nga tshos na zug drag po yang myong gi yod/#Sometimes because of our property, we experience more sadness; because of our friends, we get into trouble; and because of our bodies, we have more pain.$rgyu nor dang grogs po/_gzugs po sogs ni/_nga tshor bde skyid bskrun mkhan zhig tu ngos 'dzin byed kyi yod na'ang /_nga tshos da dung gtan khel byed thub kyi med/#Even though these things are supposed to be sources of happiness for us, they don’t always come through.$brgya cha'i brgya thams pa'i bde skyid sprod thub ces zer mi thub/#They may comprise a piece of our happiness, but certainly not one hundred percent.$

[!]de las lag pa gcig btang nas/_/khu tshur phye zhing sor mo bsrings/_/lag pa brkyang ba lta bu ni/_/mchog sbyin gyi ni phyag rgyar brjod/_/ [!]lag gnyis kyang ni de bzhin byas/_/kun nas sor mo rnams kyis ni/_/phreng ba bzhin du gshib byas pa/_/rgyal ba'i phyag rgyar 'di brjod do/_/ [!]de bzhin lag gnyis sbyar nas ni/_/gung mo mdzub mo gnyis dag ni/_/khab kyi rnam par bya ba yin/_/de las gzhan pa'i sor mo ni/_/ [!]cung zad dgug par bya ba yin/_/de nas mdzub mo gnyis dag ni/_/gnas pa'i rnam par legs dgod bya/_/ [!]de yang yang dag sbyar byas te/_/srin lag gi ni tshigs su brten/_/ [!]'jig rten mang po'i 'dren pas ni/_/rus sbal phyag rgyar 'di bstan to/_/$“One should put the [right] hand down, Opening the fist and extending the fingers. When the hand is thus fully outstretched, This mudrā is called the boon-granting. {35.221} “Using both hands again, One should position the fingers To form the pattern of a plait on all sides; This mudrā is called the rope. {35.222} 47-50.(Verse 64-73)Mahābhārata, 12.231.12-31.— 505; 1581Indices “Extending again the same hand— The superior right hand— One should form the shape of a ‘needle’ With the middle and index fingers. {35.223} “The fingertips of the other fingers Should be slightly bent. One should prop up the index finger, Positioning it appropriately. {35.224} “The two fingers that touch alongside Should lean against the joint of the ring finger. The guides of the world Most often refer to this mudrā as the spear. {35.225}

[!]de las lag pa gcig btang nas/_/khu tshur phye zhing sor mo bsrings/_/lag pa brkyang ba lta bu ni/_/mchog sbyin gyi ni phyag rgyar brjod/_/#“One should put the [right] hand down, Opening the fist and extending the fingers. When the hand is thus fully outstretched, This mudrā is called the boon-granting. {35.221}$[!]lag gnyis kyang ni de bzhin byas/_/kun nas sor mo rnams kyis ni/_/phreng ba bzhin du gshib byas pa/_/rgyal ba'i phyag rgyar 'di brjod do/_/#“Using both hands again, One should position the fingers To form the pattern of a plait on all sides; This mudrā is called the rope. {35.222}$[!]de bzhin lag gnyis sbyar nas ni/_/gung mo mdzub mo gnyis dag ni/_/khab kyi rnam par bya ba yin/_/de las gzhan pa'i sor mo ni/_/#“Extending again the same hand— The superior right hand— One should form the shape of a ‘needle’ With the middle and index fingers. {35.223}$[!]cung zad dgug par bya ba yin/_/de nas mdzub mo gnyis dag ni/_/gnas pa'i rnam par legs dgod bya/_/#“The fingertips of the other fingers Should be slightly bent. One should prop up the index finger, Positioning it appropriately. {35.224}$[!]de yang yang dag sbyar byas te/_/srin lag gi ni tshigs su brten/_/#“The two fingers that touch alongside Should lean against the joint of the ring finger.$[!]'jig rten mang po'i 'dren pas ni/_/rus sbal phyag rgyar 'di bstan to/_/#The guides of the world Most often refer to this mudrā as the spear. {35.225}$

nga'i sems nang rang gi skye yul grong gseb la'ang tshor snang de mtshungs byung ma yong ngam snyam pa'i zhed snang slebs/ nga tsho'i de snga'i khyim mtshes yin pa'i mi mang po'i 'thab 'dzing 'phog pa 'i nga'i pha ma gnyis/_da cha nga tsho'i khyim tshang rnying pa der bzhugs dbang byung med par brten/ da cha nga'i khyim gang du yod dam/ gur phyogs la yod dam lha sa la yod/ yang na gzhan zhig la yod/ nga rang dbang sa'i yul de gang red/ glo bur du ngas rang nyid rtsa ba dang bral zhing ci bya gtol med kyi rang dbang ba zhig yin pa'i tshor snang skyes/ ngas so sor 'di 'dra'i tshor snang yong re byas med par brten des nga rang la skyo snang dang zhed snang yang phran bu skyes/ gnas stangs de lta bu'i dbang du gyur par gzhigs na/_rgya mis nga'i thog nges gtan gyi 'char gzhi bkod sgrig yod pa de bskal pa bzang po red/ nyin shas rjes sku zhabs wang gi las rogs shig slebs te nga khrin tur gnam gru'i nang khrid/$I was afraid the same would be true of my village, too. My parents, who had been denounced by many of the people who used to be our neighbors, did not live in our old home any more. So where was home? Guchok? Lhasa? a32 WrrZEL 1989: 115.33 The more so if KRICK (1982: 211 n. 529) is right in pointing out that SB is characterized,by a "Vereinfachung des Rituals, dadurch Umfassen weitester V01ksschichten und allgemeine Somewhere else? Where did I belong? Suddenly free, I felt rootless and adrift. I hadn't expected this feeling, and it made me sad and a little frightened. In that sense it was fortunate that the Chinese had such definite plans for me. Chapter: this will be the contents of a volume which will appear in In a few days a colleague of Mr. Wang came and put me on a plane for Chengdu.

nga'i sems nang rang gi skye yul grong gseb la'ang tshor snang de mtshungs byung ma yong ngam snyam pa'i zhed snang slebs/#I was afraid the same would be true of my village, too.$nga tsho'i de snga'i khyim mtshes yin pa'i mi mang po'i 'thab 'dzing 'phog pa 'i nga'i pha ma gnyis/_da cha nga tsho'i khyim tshang rnying pa der bzhugs dbang byung med par brten/#My parents, who had been denounced by many of the people who used to be our neighbors, did not live in our old home any more.$da cha nga'i khyim gang du yod dam/#So where was home?$gur phyogs la yod dam lha sa la yod/#Guchok? Lhasa?$yang na gzhan zhig la yod/#Somewhere else?$nga rang dbang sa'i yul de gang red/#Where did I belong?$glo bur du ngas rang nyid rtsa ba dang bral zhing ci bya gtol med kyi rang dbang ba zhig yin pa'i tshor snang skyes/#Suddenly free, I felt rootless and adrift.$ngas so sor 'di 'dra'i tshor snang yong re byas med par brten des nga rang la skyo snang dang zhed snang yang phran bu skyes/#I hadn't expected this feeling, and it made me sad and a little frightened.$gnas stangs de lta bu'i dbang du gyur par gzhigs na/_rgya mis nga'i thog nges gtan gyi 'char gzhi bkod sgrig yod pa de bskal pa bzang po red/#In that sense it was fortunate that the Chinese had such definite plans for me.$nyin shas rjes sku zhabs wang gi las rogs shig slebs te nga khrin tur gnam gru'i nang khrid/#In a few days a colleague of Mr. Wang came and put me on a plane for Chengdu.$

dgra bcom pa nyid mngon sum du byas so/_/ der gang gi tshe bcom ldan 'das kyis dge slong rnams la bka' stsal pa/ dge slong ma rnams kyis las la 'du ba logs zhig tu gyis shig ces gsungs pa las/ skye dgu'i bdag mo chen mo gau ta mIs so sor thar pa'i mdo 'don mi nus nasade bcom ldan 'das ga la ba der song ste phyin nas/ bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te/_phyogs gcig tu 'dug go/_/ phyogs gcig tu 'dug nas/_bcom ldan 'das la skye dgu'i bdag mo chen mo gau ta mIs 'di skad ces gsol to/_/ bcom ldan 'das kyis dge slong rnams kyis kyang las kyi 'du ba logs shig tu gyis shig_/da ge slong ma rnams kyis kyang las kyi 'du ba logs shig tu gyis shig_/ ces bka' stsal la/_bcom ldan 'das kyis dge slong rnams la ni so sor thar pa bstan/_dge slong ma rnams la ni ma bstan lags na/ bcom ldan 'das kyis so sor thar pa bstan du gsol/_bcom ldan 'das bdag gis gzung bar 'tshal lags so/_/$and manifested arhatship. At that time the Blessed One spoke to the monks, saying, “The nuns should meet together separately for their formal acts.” Since Mahā­prajāpatī Gautamī was unable to recite the Prātimokṣa Sūtra, she went to see the Blessed One. The meaning of the Sutra is that inasmuch as Dharma is a purposethat is conceivable by means of the Veda alone, and the Veda is the onlyauthority for it, after the student has finished the study of the Veda, heshould continue with his teacher a little longer, with a view to learn thedetails of Dharma.ivThis Sutra contains two Adhikaraṇas, i.e., it treats of two subjects:(1) Is a study of the Veda necessary for all the three higher castes?(2) Is Dharma a subject for consideration? It is only the latter aspect Upon her arrival she touched her head to the Blessed One’s feet and took a seat at one side. Once she had taken a seat at one side, Mahā­prajāpatī Gautamī beseeched the Blessed One, “The Blessed One has stated that the monks should meet separately for their formal acts, Tokyo, on Oct. 4, 1990. and that the nuns should also meet separately for their formal acts. Having said this, the Blessed One has taught the Prātimokṣa Sūtra to the monks, but has not taught it to the nuns. Auch sonst läßt Prajfiäkaragupta gelegentlich die Yogäcara-Positionsak.vijätiyajätäv apy ekena patiyasä / cit@~ähitavaigunyädaEayän If the Blessed One teaches the Prātimokṣa Sūtra to the nuns, Blessed One, I shall seek to grasp it.

dgra bcom pa nyid mngon sum du byas so/_/#and manifested arhatship.$der gang gi tshe bcom ldan 'das kyis dge slong rnams la bka' stsal pa/#At that time the Blessed One spoke to the monks, saying,$dge slong ma rnams kyis las la 'du ba logs zhig tu gyis shig ces gsungs pa las/#“The nuns should meet together separately for their formal acts.”$skye dgu'i bdag mo chen mo gau ta mIs so sor thar pa'i mdo 'don mi nus nasade bcom ldan 'das ga la ba der song ste phyin nas/#Since Mahā­prajāpatī Gautamī was unable to recite the Prātimokṣa Sūtra, she went to see the Blessed One.$bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te/_phyogs gcig tu 'dug go/_/#Upon her arrival she touched her head to the Blessed One’s feet and took a seat at one side.$phyogs gcig tu 'dug nas/_bcom ldan 'das la skye dgu'i bdag mo chen mo gau ta mIs 'di skad ces gsol to/_/#Once she had taken a seat at one side, Mahā­prajāpatī Gautamī beseeched the Blessed One,$bcom ldan 'das kyis dge slong rnams kyis kyang las kyi 'du ba logs shig tu gyis shig_/da#“The Blessed One has stated that the monks should meet separately for their formal acts,$ge slong ma rnams kyis kyang las kyi 'du ba logs shig tu gyis shig_/#and that the nuns should also meet separately for their formal acts.$ces bka' stsal la/_bcom ldan 'das kyis dge slong rnams la ni so sor thar pa bstan/_dge slong ma rnams la ni ma bstan lags na/#Having said this, the Blessed One has taught the Prātimokṣa Sūtra to the monks, but has not taught it to the nuns.$bcom ldan 'das kyis so sor thar pa bstan du gsol/_bcom ldan 'das bdag gis gzung bar 'tshal lags so/_/#If the Blessed One teaches the Prātimokṣa Sūtra to the nuns, Blessed One, I shall seek to grasp it.$

'od zer rnam dag nyi mas srin bu me khyer 'od rnams zil gyis mnan/_/ me lce rtse mthon bskal mtha'i me yis sa la ji snyed yod pa sreg_/ ri mchog ri rab kyis ni sa la yod pa'i ri kun zil gyis mnan/_/ shAkya khyu mchog spu 'dis 'jig rten gsum gyi 'od gzhan zil du rlag_/ zhing brgya dag nas lhags pa'i byang chub sems dpa' khyu mchog ji snyed pa/_/de dag gtso bo khyod kyi mdog dang gzi brjid kyis ni tshim par gyur/_/ gang dag smon lam ji ltar btab pa de ltar kun gyis 'thun par mthong /_/ bdag cag gang nas ma 'ongs rang gi zhing nyid na ni 'dug par shes/_/ ji ltar gang gis rang rig de ltar khyod kyi gsung ni shin tu 'jug_/srid pa gsum na skad rnams ji snyed ci mchis de dang 'thun par 'jug_/ rdul gyi rdul dang mi rnams kyi ni sems kyi bsam pa bgrang nus srid/_/thub pa'i gsung dbyangs tshad med nam mkha' 'dra 'di bgrang bar nus ma lags/_/$“The pure radiance of the sun overwhelms the light cast by fireflies. contrasting the persons who strive only for their own welfare with the persons who strive also forile The tall flames at the end of an eon consume the entire earth. Mount Meru, the king of mountains, puts all other earthly mountains to shame. A single hair of the leader of the Śākyas outshines any other light in the three worlds. Description, dating and transliterationJens Braarvig and Lore SanderThe manuscript contained in the Sch0yen Collection under the number MS 2373/1 consists ofthree large fragments, which measure as follows: 1) 4.6 by 41.0cm, 2) 4.7 by 18.7cm, and 3) 4.8by 14.7cm. The slight differences in heigth are normal with palmleafmanuscripts. 1 The leaves are “Every bodhisattva leader who has come here from many different realms Is satisfied by your complexion and radiance, Lord. Their perception accords with the aspirations they have made. We knew you were here in your field before we ever left our own. “Wherever beings perceive, there your speech reaches, Manifesting in all languages present throughout the three realms of existence. ... Atomic particles and the thoughts of humans could be counted, Yet the infinite utterances of the Sage’s voice, like space itself, defy quantification.

'od zer rnam dag nyi mas srin bu me khyer 'od rnams zil gyis mnan/_/#“The pure radiance of the sun overwhelms the light cast by fireflies.$me lce rtse mthon bskal mtha'i me yis sa la ji snyed yod pa sreg_/#The tall flames at the end of an eon consume the entire earth.$ri mchog ri rab kyis ni sa la yod pa'i ri kun zil gyis mnan/_/#Mount Meru, the king of mountains, puts all other earthly mountains to shame.$shAkya khyu mchog spu 'dis 'jig rten gsum gyi 'od gzhan zil du rlag_/#A single hair of the leader of the Śākyas outshines any other light in the three worlds.$zhing brgya dag nas lhags pa'i byang chub sems dpa' khyu mchog ji snyed pa/_/de dag gtso bo khyod kyi mdog dang gzi brjid kyis ni tshim par gyur/_/#“Every bodhisattva leader who has come here from many different realms Is satisfied by your complexion and radiance, Lord.$gang dag smon lam ji ltar btab pa de ltar kun gyis 'thun par mthong /_/#Their perception accords with the aspirations they have made.$bdag cag gang nas ma 'ongs rang gi zhing nyid na ni 'dug par shes/_/#We knew you were here in your field before we ever left our own.$ji ltar gang gis rang rig de ltar khyod kyi gsung ni shin tu 'jug_/srid pa gsum na skad rnams ji snyed ci mchis de dang 'thun par 'jug_/#“Wherever beings perceive, there your speech reaches, Manifesting in all languages present throughout the three realms of existence.$rdul gyi rdul dang mi rnams kyi ni sems kyi bsam pa bgrang nus srid/_/thub pa'i gsung dbyangs tshad med nam mkha' 'dra 'di bgrang bar nus ma lags/_/#Atomic particles and the thoughts of humans could be counted, Yet the infinite utterances of the Sage’s voice, like space itself, defy quantification.$

mtha' mjug khyim mtshes tsho ni bza' zla de gnyis la sun snang skyes nas lhing 'jags che ba'i sa cha gzhan zhig la spo rgyu red/ bza' zla gnyis kas da dung 'khrug pa brgyab nas sdug nas sdug tu 'gro zhing / khyo gas skad cha gcig bshad na/_chung mas gcig bshad cing /_phan tshun gyi skra 'then nas rdung res byed/_gcig byas na/ bza' zla gnyis kas de ltar phan tshun gsod pa dang / yang na/_chung ma de 'bro rgyu red/_kho mos gyon chas rnams khug ma'i nang du bsdus nas 'khyer bzhin/_phyi ru bud nas lag shugs chen pos sgo 'then rgyu red/ de nas mo rang grong khyer chi kha g+ho dang /_yang na/_gling phran ho wa ye la skyes pa gzhan de dang mnyam du 'gro rgyu red/ khyo gas so so'i chung mas rang nyid bskyur ba'i sdug bsngal bzod dka' zhing /_lus po yongs rdzogs 'dar sig byed pa red/$forms of Theraväda Buddhism) and to investigate whether there are anychanges that might have affected animal ethics, but in this paper I can onJyroughJy indicate some important shifts that would seem to have taken placeconceming the value of welfare: Firstly, in contrast to early Buddhismwhere, roughly speaking, one's own welfare seems to be the primary goaland being concemed about the welfare of others a presupposition for the former,80 in Mahäyäna, at least for the bodhisattva, caring for the welfare ofothers becomes the dominant goal.8 1 Secondly, in accordance with thisn For the chronotogical significance of this change in tcrminology, sec OskarVON The other families finally get so fed up with this couple who are always screaming and fighting that they move to another place where there’s more peace. The couple keep fighting and it gets worse and worse. He says something, she says something, they pull each other’s hair, they beat each other up. Maybe they end up killing each other or maybe she escapes. She goes to the wardrobe, grabs her clothes, throws them into a suitcase and leaves, slamming the door loudly behind her. Then he hears she’s fl own to Chicago or Hawaii with another man. He can’t stand it; his body shakes violently.

mtha' mjug khyim mtshes tsho ni bza' zla de gnyis la sun snang skyes nas lhing 'jags che ba'i sa cha gzhan zhig la spo rgyu red/#The other families finally get so fed up with this couple who are always screaming and fighting that they move to another place where there’s more peace.$bza' zla gnyis kas da dung 'khrug pa brgyab nas sdug nas sdug tu 'gro zhing /#The couple keep fighting and it gets worse and worse.$khyo gas skad cha gcig bshad na/_chung mas gcig bshad cing /_phan tshun gyi skra 'then nas rdung res byed/_gcig byas na/#He says something, she says something, they pull each other’s hair, they beat each other up.$bza' zla gnyis kas de ltar phan tshun gsod pa dang /#Maybe they end up killing each other or maybe she escapes.$yang na/_chung ma de 'bro rgyu red/_kho mos gyon chas rnams khug ma'i nang du bsdus nas 'khyer bzhin/_phyi ru bud nas lag shugs chen pos sgo 'then rgyu red/#She goes to the wardrobe, grabs her clothes, throws them into a suitcase and leaves, slamming the door loudly behind her.$de nas mo rang grong khyer chi kha g+ho dang /_yang na/_gling phran ho wa ye la skyes pa gzhan de dang mnyam du 'gro rgyu red/#Then he hears she’s fl own to Chicago or Hawaii with another man.$khyo gas so so'i chung mas rang nyid bskyur ba'i sdug bsngal bzod dka' zhing /_lus po yongs rdzogs 'dar sig byed pa red/#He can’t stand it; his body shakes violently.$

be shing dang lcang mas khengs pa'i nags tshal brgyud nas phyin pa dang /_'og tu rgyang thag ring sar khyab pa'i khor yug ni/_kho la mtshon na nyams myong gsar pa dang spro snang gis khengs pa zhig yin nges red/ 'on kyang /_de kho'i sems nang la ga tshod sdod yong ngam/ khyed la dngul dgos sam/_zhes dris par/ dngul ga re'i ched du dgos sam/ rlung bur dngul sprod dgos mi 'dug ma zad sim lar bu lon 'jal dgos sa gcig kyang med/ da lta nga gnyis 'dir slebs nas yun ring phyin med/ 'o na/_nga gnyis phyir log 'gro/ sha ha g+han ji ni ya nga ba'i gad snyigs kyi phung po zhig red/ de ngas shes kyi yod/_'on kyang /_der khyed kyi nang yod la/ nga rang gnas skabs sdod sa de'ang red/$Striding through forests of oak and pine, with all the world stretched out far below, was no doubt a new and exhilarating experience for him. But how long would it be before the spell was broken? ‘ Don’t you need any money?’ I asked him uneasily, What for, uncle? Fresh air costs nothing. And besides, I don’t owe money to anyone in Simla. ' , i 263. 1 . We haven’t been here long enough.’ ‘ For him, on the contrary, whose conceit that the body, etc., is the lo-cus of the cognizer has entirely vanished due to the firm awareness [of1248 vidvas.1249 tīrthasevā includes tīrthayātrā, the pilgrimage itself, and tīrthāvasa, residence at the tirtha.1250 Same verse as APS 82. VyomavatI (Vyomasiva), in: The Prasastapadabha~yaIJ1 by Prasastadevacharya, with Commentaries Sukti ... , Setu ... and VyomavatI ... , ed.Gopinath Kaviraj and Dhundhiraj Shastri, Benares 1930 (ChSS No. 61).ofKal)ada, with the Comm. of Candranandana,crit. ed. by Muni SrI JamblIvijayaji, Baroda 1961 (GOS No. 136).WZKS(O) Then perhaps we should be going,’ I said. ‘ Shahganj is a miserable little dump.’ ‘ I know, but it’s your home. And for the time being, it’s mine.’ ‘

be shing dang lcang mas khengs pa'i nags tshal brgyud nas phyin pa dang /_'og tu rgyang thag ring sar khyab pa'i khor yug ni/_kho la mtshon na nyams myong gsar pa dang spro snang gis khengs pa zhig yin nges red/#Striding through forests of oak and pine, with all the world stretched out far below, was no doubt a new and exhilarating experience for him.$'on kyang /_de kho'i sems nang la ga tshod sdod yong ngam/#But how long would it be before the spell was broken? ‘$khyed la dngul dgos sam/_zhes dris par/#Don’t you need any money?’ I asked him uneasily,$dngul ga re'i ched du dgos sam/#What for, uncle?$rlung bur dngul sprod dgos mi 'dug ma zad sim lar bu lon 'jal dgos sa gcig kyang med/#Fresh air costs nothing. And besides, I don’t owe money to anyone in Simla.$da lta nga gnyis 'dir slebs nas yun ring phyin med/#We haven’t been here long enough.’ ‘$'o na/_nga gnyis phyir log 'gro/#Then perhaps we should be going,’ I said. ‘$sha ha g+han ji ni ya nga ba'i gad snyigs kyi phung po zhig red/#Shahganj is a miserable little dump.’ ‘$de ngas shes kyi yod/_'on kyang /_der khyed kyi nang yod la/#I know, but it’s your home.$nga rang gnas skabs sdod sa de'ang red/#And for the time being, it’s mine.’ ‘$

maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na/_rgyal po phur bu'i lha zhes bya ba las kyi rnam par smin pa las byung ba'i rdzu 'phrul dang ldan pa rgyal srid kyi spyi byed pa zhig byung ste/ chos kyis phyir rgol ba ni bcom/_kla klo de dag dang ni bral/ lo ni legs/_skye bo mang pos ni gang / dge ba ni spyod/_skye bos ni brgyan/ dug gi shing dang ni bral/_bdud rtsi'i shing gis ni khebs/ lag mthil ltar mnyam par ni gyur/_'dod pa'i 'bras bu'i shing thams cad kyis ni khebs te/$“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Bṛhaspatideva. He had magical powers as a result of karmic ripening and served as overseer of the kingdom. In that capacity, heretics were subdued and the land was free of barbarians. There were bountiful harvests, and the land filled with beings. Everyone conducted themselves virtuously, and the land was adorned with beings. There were no poisonous plants, but an abundance of ambrosial plants. The land was as flat as the palm of a hand, and filled with all kinds of tantalizing fruit trees.

maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na/_rgyal po phur bu'i lha zhes bya ba las kyi rnam par smin pa las byung ba'i rdzu 'phrul dang ldan pa rgyal srid kyi spyi byed pa zhig byung ste/#“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Bṛhaspatideva. He had magical powers as a result of karmic ripening and served as overseer of the kingdom.$chos kyis phyir rgol ba ni bcom/_kla klo de dag dang ni bral/#In that capacity, heretics were subdued and the land was free of barbarians.$lo ni legs/_skye bo mang pos ni gang /#There were bountiful harvests, and the land filled with beings.$dge ba ni spyod/_skye bos ni brgyan/#Everyone conducted themselves virtuously, and the land was adorned with beings.$dug gi shing dang ni bral/_bdud rtsi'i shing gis ni khebs/#There were no poisonous plants, but an abundance of ambrosial plants.$lag mthil ltar mnyam par ni gyur/_'dod pa'i 'bras bu'i shing thams cad kyis ni khebs te/#The land was as flat as the palm of a hand, and filled with all kinds of tantalizing fruit trees.$

[!]de nas 'jam dpal gzhon nur gyur pas khro bo'i rgyal po gshin rje gshed kyi snying po las thams cad byed pa dang /_dpa' bo gcig pa spyan drang ba dang gshegs su gsol ba dang /_zhi ba dang rgyas pa dang /_mngon spyod dang mi snang ba dang /_nam mkha' la 'gro ba dang /_sa 'og tu 'jug pa dang /_chu la mi nub par 'gro ba dang dgug pa dang /_rnam par dbye ba dang dbang du byed pa dang /_/dri thams cad dang phreng ba dang /_mar me dag kyang $Mañjuśrī, the divine youth, then pronounced the heart mantra of Yamāntaka, the Lord of Wrath , a sole hero suitable for all activities. This mantra effects summoning, dismissing, pacifying, enriching, and assaulting. It bestows the ability to become invisible, travel through space, enter subterranean paradises, and walk with great speed. It can be used for the activities of bringing beings into one’s presence, sowing enmity among them or enthralling them, and obtaining all kinds of perfume, garlands, ointments, and lamps.

[!]de nas 'jam dpal gzhon nur gyur pas khro bo'i rgyal po gshin rje gshed kyi snying po las thams cad byed pa dang /_dpa' bo gcig pa spyan drang ba dang gshegs su gsol ba dang /_zhi ba dang rgyas pa dang /_mngon spyod dang mi snang ba dang /_nam mkha' la 'gro ba dang /_sa 'og tu 'jug pa dang /_chu la mi nub par 'gro ba dang dgug pa dang /_rnam par dbye ba dang dbang du byed pa dang /_/dri thams cad dang phreng ba dang /_mar me dag kyang #Mañjuśrī, the divine youth, then pronounced the heart mantra of Yamāntaka, the Lord of Wrath , a sole hero suitable for all activities. This mantra effects summoning, dismissing, pacifying, enriching, and assaulting. It bestows the ability to become invisible, travel through space, enter subterranean paradises, and walk with great speed. It can be used for the activities of bringing beings into one’s presence, sowing enmity among them or enthralling them, and obtaining all kinds of perfume, garlands, ointments, and lamps.$

khong gis dgongs pa zab mo bzhes bzhin ngas bod de bar gnas rgyal khab cig la bsgyur 'dod yod par ma zad/ rgya dkar nag gnyis kyi rogs ram 'og bod de deng rabs mang gtso'i spyi tshogs shig tu bsgyur 'dod kyang yod/ de bzhin bod de rgya nag gi grogs po dang khyim mtshes yag po zhig chags pa byed rgyu tsam ma zad/_de bas kyang rgya che ba'i spyi tshogs te rgyal spyi'i cha shas shig tu gyur pa mthong 'dod 'dug ces gsungs/ ngas khas len byed dgos pa zhig la bka' mol de dag thos skabs nga rang dngos gnas hang sangs byung / rgya lo lags kyis de sngon 'di ltar rtsa ba nas gsungs myong med/ 'di ltar kha sang dka' tshegs che ba'i rtsod gleng byas rjes de ring 'grigs 'jags kyi khor yug gsar pa'i khrod du'ang nged gnyis kyis nyin gang gleng mol byas/ nyin gung gi zhal lag tshar rjes/_da dung sems nang gleng mol byed rgyu'i 'dun pa bcangs te khong gi khang mig tu bskyod na'ang kha bral dgos pa'i dus la slebs bzhin yod pa de nged gnyis kas shes kyi yod/$I would like to make Tibet a neutral nation," he said thoughtfully. " And with the assistance of both China and India, I would like to see it become a modern democratic society. I see it as becoming a good friend and neighbor to China but also as being part of the larger, international community." I have to admit I was surprised. I had never heard Gyalola talk this way before. Having shared the turbulent experiences of the night before and in this new mood of conciliation, we talked long into this day as well. After lunch we went to his room, still in a mind to talk. But the time to part had come, and I think we both knew it.

khong gis dgongs pa zab mo bzhes bzhin ngas bod de bar gnas rgyal khab cig la bsgyur 'dod yod par ma zad/#I would like to make Tibet a neutral nation," he said thoughtfully. "$rgya dkar nag gnyis kyi rogs ram 'og bod de deng rabs mang gtso'i spyi tshogs shig tu bsgyur 'dod kyang yod/#And with the assistance of both China and India, I would like to see it become a modern democratic society.$de bzhin bod de rgya nag gi grogs po dang khyim mtshes yag po zhig chags pa byed rgyu tsam ma zad/_de bas kyang rgya che ba'i spyi tshogs te rgyal spyi'i cha shas shig tu gyur pa mthong 'dod 'dug ces gsungs/#I see it as becoming a good friend and neighbor to China but also as being part of the larger, international community."$ngas khas len byed dgos pa zhig la bka' mol de dag thos skabs nga rang dngos gnas hang sangs byung /#I have to admit I was surprised.$rgya lo lags kyis de sngon 'di ltar rtsa ba nas gsungs myong med/#I had never heard Gyalola talk this way before.$'di ltar kha sang dka' tshegs che ba'i rtsod gleng byas rjes de ring 'grigs 'jags kyi khor yug gsar pa'i khrod du'ang nged gnyis kyis nyin gang gleng mol byas/#Having shared the turbulent experiences of the night before and in this new mood of conciliation, we talked long into this day as well.$nyin gung gi zhal lag tshar rjes/_da dung sems nang gleng mol byed rgyu'i 'dun pa bcangs te khong gi khang mig tu bskyod na'ang kha bral dgos pa'i dus la slebs bzhin yod pa de nged gnyis kas shes kyi yod/#After lunch we went to his room, still in a mind to talk. But the time to part had come, and I think we both knew it.$

gcig ni de'i don du khyer nas rgyal bu rgyal byed kyi tshal du chas te song ba las de'i sngon gyi las kyi rnam par smin pas lam du las las skyes pa'i khyi dag byung stede dag gis kha zas de phrogs nas zos so/_/ de nas des bsams pa da bdag phyir mnyan du yod par song na ni dro yol bar 'gyur ro snyam ste gtsug lag khang du song nas/_tshe dang ldan pa sgur chung de'i nyin bar du lan bzhi smyung bar gyur to/_/ de nas tshe dang ldan pa maud gal gyi bus tshe dang ldan pa sgur chung lan bzhi smyung bar gyur to zhes thos nas des bsams pa/$finite soul is different from him. Here, PS 43 answers the objection with the epithet ‘real’(satya).898 YR ad 10-11 glosses 'free of dissolution and creation' (layodayavihīna) with ‘eternal’(sanātana).202TRANSLATIONOf the real and unreal elements that are found in every object,the real element is the genus, whereas the unreal one is the Intending the rest for Venerable Small Person with a Curving Spine, he was carrying them to the garden of Prince Jeta when Venerable Small Person with a Curving Spine’s past actions ripened such that dogs appeared along the way, and they stole the food and ate it. - Burnouf 1844 Eugène Burnouf, Introduction à l'histoire du Buddhisme indien.Paris: Impr.royale, 1844."Butzenberger 2000 Klaus Butzenberger, ""Was sind kāraka-s? Notizen zu einer Rekonstruktion der kāraka-Theorie."" In Vivi- dharatnakarandaka."Festgabe für Adelheid Mette.Ed.C.Chojnacki, J.-U.Hartmann, V.Tschannerl. Venerable Ānanda thought, “By the time I make it back to Śrāvastī, it will be past noon.” So he returned to the monastery, and on that day Venerable Small Person with a Curving Spine went hungry a fourth time. Then word reached Venerable Maudgalyāyana that Venerable Small Person with a Curving Spine had now gone hungry for four days, and he thought,

gcig ni de'i don du khyer nas rgyal bu rgyal byed kyi tshal du chas te song ba las de'i sngon gyi las kyi rnam par smin pas lam du las las skyes pa'i khyi dag byung stede dag gis kha zas de phrogs nas zos so/_/#Intending the rest for Venerable Small Person with a Curving Spine, he was carrying them to the garden of Prince Jeta when Venerable Small Person with a Curving Spine’s past actions ripened such that dogs appeared along the way, and they stole the food and ate it.$de nas des bsams pa da bdag phyir mnyan du yod par song na ni dro yol bar 'gyur ro snyam ste #Venerable Ānanda thought, “By the time I make it back to Śrāvastī, it will be past noon.”$gtsug lag khang du song nas/_tshe dang ldan pa sgur chung de'i nyin bar du lan bzhi smyung bar gyur to/_/#So he returned to the monastery, and on that day Venerable Small Person with a Curving Spine went hungry a fourth time.$de nas tshe dang ldan pa maud gal gyi bus tshe dang ldan pa sgur chung lan bzhi smyung bar gyur to zhes thos nas des bsams pa/#Then word reached Venerable Maudgalyāyana that Venerable Small Person with a Curving Spine had now gone hungry for four days, and he thought,$

mkhyen nas kyang de bzhin du chos ston to/_/ 'di ni de bzhin gshegs pa'i de bzhin gshegs pa'i 'phrin las gsum pa'o/_/ de la 'di skad ces bya'o/_/ 'jig rten mos pa sna tshogs mos pa du mar blo gros tshad med pa/_/ de yi mos pa de bzhin gshegs pas lhag ma ma lus mkhyen par gyur/_/ 'di na gang gi mos pa zhe sdang rgyus byung 'dod chags gnas pa dang /_/ zhe sdang gnas shing gti mug mos pa sangs rgyas kyis ni rab tu mkhyen/_/ gti mug gnas pa'i sems ni dge dang 'dod chags la yang 'jug pa dang /_/ de'i 'og gang 'jug pa dang sems can sbyor ba dman la rgya chen mos/_/ bsam pa rgya che ba dang gang dag sbyor ba rgya chen yod kyang ni/_/mos pa dman par gyur pa de yang bde bar gshegs pas rab tu mkhyen/_/ mos pa gang gis sems can sbyor ba dman la rgya cher 'gyur ba dang /_/ sems can blo gros rgya chen 'gyur la dman par 'gyur ba de yang mkhyen/_/ log pa nyid du gang nges pa yang yang dag nyid du nges 'gyur dang /_/$With this understanding they teach the Dharma accordingly. This is the third tathāgata activity of the tathāgatas. About this it has been proclaimed: - mit Er~och der'tu eingenit denenItt fubhal übrigen “ ‘With their limitless intelligence, the tathāgatas know the entire range Of the world’s various and manifold inclinations. The buddhas know well which inclinations are caused by aversion and instill attachment And which ones instill aversion and incline toward delusion. “ ‘With minds established in delusion, beings may engage in virtue or attachment. lasyācetanatvena svakāryaṃ prati kāraṇatvātkartṛtvāsiddheḥ nānaikāntikaviṣa-yatā| tatrocyate tarhi kālasyā (tropalakṣaṇatvādasmadādyātmanānai kāntika-stasyāmūrtasyāpi svadehaspandādikāryadarśanāt | dṛṣṭānto 'pyatra sādhyadha-rmāsiddhaḥ muktātmano 'pyasmābhiḥ sarvādhiṣṭhātṛtvenābhyupagamāditi |yastvatra (vaikaraṇyāditi heturuktaḥ so) 'pyasiddha eva | tathā hiicchaiva karaṇaṃ tasya yathā sadyogino matā |70icchātmikaiva śaktistasya karaṇaṃ yoginaṃ iva vidyate yataḥ | yoginaśca sarva- Whichever is the case, it may be with minor engagement but a vast inclination. Even when there is vast intent and vast engagement, Inclination may transform it into something minor. This the sugatas know. “ ‘The buddhas know which inclinations will transform a being’s minor engagement into something vast And a being’s vast intelligence into something minor. They know which inclinations are destined for error,

mkhyen nas kyang de bzhin du chos ston to/_/#With this understanding they teach the Dharma accordingly.$'di ni de bzhin gshegs pa'i de bzhin gshegs pa'i 'phrin las gsum pa'o/_/#This is the third tathāgata activity of the tathāgatas.$de la 'di skad ces bya'o/_/#About this it has been proclaimed:$'jig rten mos pa sna tshogs mos pa du mar blo gros tshad med pa/_/#“ ‘With their limitless intelligence, the tathāgatas know the entire range$de yi mos pa de bzhin gshegs pas lhag ma ma lus mkhyen par gyur/_/#Of the world’s various and manifold inclinations.$'di na gang gi mos pa zhe sdang rgyus byung 'dod chags gnas pa dang /_/#The buddhas know well which inclinations are caused by aversion and instill attachment$zhe sdang gnas shing gti mug mos pa sangs rgyas kyis ni rab tu mkhyen/_/#And which ones instill aversion and incline toward delusion.$gti mug gnas pa'i sems ni dge dang 'dod chags la yang 'jug pa dang /_/#“ ‘With minds established in delusion, beings may engage in virtue or attachment.$de'i 'og gang 'jug pa dang sems can sbyor ba dman la rgya chen mos/_/#Whichever is the case, it may be with minor engagement but a vast inclination.$bsam pa rgya che ba dang gang dag sbyor ba rgya chen yod kyang ni/_/mos pa dman par gyur pa #Even when there is vast intent and vast engagement, Inclination may transform it into something minor.$de yang bde bar gshegs pas rab tu mkhyen/_/#This the sugatas know.$mos pa gang gis sems can sbyor ba dman la rgya cher 'gyur ba dang /_/#“ ‘The buddhas know which inclinations will transform a being’s minor engagement into something vast$sems can blo gros rgya chen 'gyur la dman par 'gyur ba de yang mkhyen/_/#And a being’s vast intelligence into something minor.$log pa nyid du gang nges pa yang yang dag nyid du nges 'gyur dang /_/#They know which inclinations are destined for error,$

skyon gyis ma gos yang dag lam//_gcig nyid srid na yod ma yin// 'tsho bas khyod la ngu dgos pa'i//_rgyu mtshan brgya phrag ster ba'i skabs//_khyod kyis rang nyid 'dzum dgos pa'i//_rgyu mtshan brgya phrag yod pa ston//_ji srid rang la ma byung bar// drang bden med pa'i gnas stangs shig de srid skye bo phal mo ches//_de la bsam gzhig gtong ma yin// rang nyid rang gis rtogs 'dod na//_gzhan gyi sems la blta bar mdzod// gzhan dag rtogs par 'dod gyur na//_rang gi sems la blta bar mdzod//_rang gi zhan cha khas blangs rjes// rang nyid de las grol bar nus// khyod la skyo zhum skyes gyur na//_'das don khrod du 'tsho bzhin yod// gal te sems 'tshab byung gyur na//_ma 'ongs khrod du 'tsho bzhin yod// zhi bde'i ngang du gnas gyur na/_da lta'i 'tsho ba rol bzhin yod// mun pas mun pa skrod nus min//_de ni 'od snang kho nas so// sdang bas sdang ba 'gog nus min/_de ni brtse ba kho nas so//_rig pa gsar pa gang zhig gis//$Wirklichkeit beschaffen ist, bedeutet nicht, daß es iiberhauptnieht als Objekt gelten kann; dem das Auge z. B. ist auch in eineranderen Form nicht Objekt der Angenerkenntnis. Denn verzichtetman auf die von Seiten Prabhäkaras vorausgesetzte Dehition. Objekt sei diejenige Ursache, deren Form in der Erkenntnis erscheint,so bedeutet das noch nicht, daß Objektsein mit bloßem Ursachesein ausammenfälit, ao daß kein Unteracbied bestände mischendem Substrat des Irrtums, das Objekt sein soll, und anderen Ursachen, z. B. dem Sinnesorgan. Objekt ist vielmehr nachMaadana dasjenige, worauf sich der Möglichkeit nach - d. h. As for the right way, the correct way, and the only way, it does not exist." When life gives you a hundred reasons to cry, show life that you have a thousand reasons to smile. I guess the only time most people think about injustice is when it happens to them. If you want to study yourself, look into the hearts of other people. If you want to study other people, look into your own heart.” Once we accept our limits, we go beyond them. A mirage all ideas are, a (hollow) plantaintrunk the forces,The sunlike Buddha has declared(All) consciousness is but illusion. 2Attentive, mindful day and night,The recluse full of courage,By contemplating (separate) elements, ³Should penetrate into Quiescence,The bliss where all the energies repose If you are depressed, you are living in the Past. If you are anxious, living in the future. If you are at peace you are living in the moment. Darkness cannot drive out darkness; only light can do that. of spiritually accomplished persons (cf. § § 554 and 601).. Hate cannot drive out hate; only love can do that. "

skyon gyis ma gos yang dag lam//_gcig nyid srid na yod ma yin//#As for the right way, the correct way, and the only way, it does not exist."$'tsho bas khyod la ngu dgos pa'i//_rgyu mtshan brgya phrag ster ba'i skabs//_khyod kyis rang nyid 'dzum dgos pa'i//_rgyu mtshan brgya phrag yod pa ston//_ji srid rang la ma byung bar//#When life gives you a hundred reasons to cry, show life that you have a thousand reasons to smile.$drang bden med pa'i gnas stangs shig de srid skye bo phal mo ches//_de la bsam gzhig gtong ma yin//#I guess the only time most people think about injustice is when it happens to them.$rang nyid rang gis rtogs 'dod na//_gzhan gyi sems la blta bar mdzod//#If you want to study yourself, look into the hearts of other people.$gzhan dag rtogs par 'dod gyur na//_rang gi sems la blta bar mdzod//_rang gi zhan cha khas blangs rjes//#If you want to study other people, look into your own heart.”$rang nyid de las grol bar nus//#Once we accept our limits, we go beyond them.$khyod la skyo zhum skyes gyur na//_'das don khrod du 'tsho bzhin yod//#If you are depressed, you are living in the Past.$gal te sems 'tshab byung gyur na//_ma 'ongs khrod du 'tsho bzhin yod//#If you are anxious, living in the future.$zhi bde'i ngang du gnas gyur na/_da lta'i 'tsho ba rol bzhin yod//#If you are at peace you are living in the moment.$mun pas mun pa skrod nus min//_de ni 'od snang kho nas so//#Darkness cannot drive out darkness; only light can do that.$sdang bas sdang ba 'gog nus min/_de ni brtse ba kho nas so//_rig pa gsar pa gang zhig gis//#Hate cannot drive out hate; only love can do that. "$

sku gdung ni rgyas par 'gyur ro/_/ de bzhin gshegs pa bsod nams lag skye ba'i yul ni lag bdag ces bya'o/_/ rigs ni bram ze'o/_/ 'od ni dpag tshad lnga brgya'o/_/ yab ni rin po che'i lag pa zhes bya'o/_/ yum ni klu lag ma zhes bya'o/_/ sras ni lha'i mchod rten zhes bya'o/_/ rim gro pa ni yon tan gyi tshogs zhes bya'o/_/ shes rab can rnams kyi mchog ni yon tan mchod ces bya'o/_/ rdzu 'phrul can rnams kyi mchog ni mchog gi rgyal po zhes bya'o/_/ 'dus pa ni lan nyi shu rtsa brgyad de/_thams cad la yang dung phyur phrag lnga lnga'o/_/ sku tshe'i tshad ni lo sum khri'o/_/ dam pa'i chos kyang lo sum khri'i bar du gnas so/_/ sku gdung ni ril po gcig tu 'dug go/_/ mchod rten yang gcig tu zad do/_/ de bzhin gshegs pa chags pa med pa skye ba'i yul ni yon tan gyi 'byung gnas zhes bya'o/_/ rigs ni rgyal rigs so/_/ 'od ni dpag tshad brgyad brgya'o/_/ yab ni lta ba gsal zhes bya'o/_/ yum ni lta dga' zhes bya'o/_/$Leitfaden der Mosaischen Urkunde (1790). Nat.ausg. 17, 399f.[37] H. VON KLEIST: Über das Marionettentheater (1810). Sämtl.Werke und Br., hg. H. SEMBDNER ("1977) 2, 345. - [38] F. SCHILLER: Über naive und sentiment. Dichtung (1795), a.O. [36] 20,472. - [39] J. G. FICHTE: Die Grundzüge des gegenwärt. Zeitalters (1806) bes. I. Akad.-A. 1/8, 195-204, zit. 199. - [40] F. W. J. His relics will be abundant. “The thus-gone Puṇyabāhu will be born in a place called Hand Master. His family will be brahmin. His light will extend five hundred leagues. Jewel Hand will be his father. Nāga Hand will be his mother. Divine Stūpa will be his son. Gathering of Qualities will be his attendant. Offering of Qualities will be foremost in terms of insight. Supreme King will be foremost in terms of miraculous abilities. There will be twenty-eight consecutive congregations, each of them gathering five hundred million. The extent of his lifespan will be thirty thousand years. His sacred Dharma will also remain for thirty thousand years. His relics will remain in a single collection. There will also only be one stūpa. “The thus-gone Asaṅga will be born in a place called Source of Qualities. His family will be kṣatriya. His light will extend eight hundred leagues. Clear View will be his father. Joyous View will be his mother.

sku gdung ni rgyas par 'gyur ro/_/#His relics will be abundant.$de bzhin gshegs pa bsod nams lag skye ba'i yul ni lag bdag ces bya'o/_/#“The thus-gone Puṇyabāhu will be born in a place called Hand Master.$rigs ni bram ze'o/_/#His family will be brahmin.$'od ni dpag tshad lnga brgya'o/_/#His light will extend five hundred leagues.$yab ni rin po che'i lag pa zhes bya'o/_/#Jewel Hand will be his father.$yum ni klu lag ma zhes bya'o/_/#Nāga Hand will be his mother.$sras ni lha'i mchod rten zhes bya'o/_/#Divine Stūpa will be his son.$rim gro pa ni yon tan gyi tshogs zhes bya'o/_/#Gathering of Qualities will be his attendant.$shes rab can rnams kyi mchog ni yon tan mchod ces bya'o/_/#Offering of Qualities will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni mchog gi rgyal po zhes bya'o/_/#Supreme King will be foremost in terms of miraculous abilities.$'dus pa ni lan nyi shu rtsa brgyad de/_thams cad la yang dung phyur phrag lnga lnga'o/_/#There will be twenty-eight consecutive congregations, each of them gathering five hundred million.$sku tshe'i tshad ni lo sum khri'o/_/#The extent of his lifespan will be thirty thousand years.$dam pa'i chos kyang lo sum khri'i bar du gnas so/_/#His sacred Dharma will also remain for thirty thousand years.$sku gdung ni ril po gcig tu 'dug go/_/#His relics will remain in a single collection.$mchod rten yang gcig tu zad do/_/#There will also only be one stūpa.$de bzhin gshegs pa chags pa med pa skye ba'i yul ni yon tan gyi 'byung gnas zhes bya'o/_/#“The thus-gone Asaṅga will be born in a place called Source of Qualities.$rigs ni rgyal rigs so/_/#His family will be kṣatriya.$'od ni dpag tshad brgyad brgya'o/_/#His light will extend eight hundred leagues.$yab ni lta ba gsal zhes bya'o/_/#Clear View will be his father.$yum ni lta dga' zhes bya'o/_/#Joyous View will be his mother.$

gleng gzhi mnyan du yod pa na bzhugs te/_de'i tshe mnyan du yod pa na rgyal bu rgyal byed kyi tshal nas thag mi ring ba zhig na/_ba lang gi khyu dag cig 'khod de/ der glang khyu mchog gnyis 'thabs nas gcig gis gcig brdungs nas gcig gi lto dral te/_de'i rgyu ma sa la lhung nas zla de la sdang ba'i sems skyes te sa la sgyel to/_/$When the Blessed One was in Śrāvastī, not far from the garden of Prince Jeta there lived a certain herd of cattle. There, the two bulls that led the herd were fighting and kicking one another until one of them had his stomach gored and his intestines spilled out onto the ground. Still feeling a surge of hatred for his opponent, he collapsed to the ground.

gleng gzhi mnyan du yod pa na bzhugs te/_de'i tshe mnyan du yod pa na rgyal bu rgyal byed kyi tshal nas thag mi ring ba zhig na/_ba lang gi khyu dag cig 'khod de/#When the Blessed One was in Śrāvastī, not far from the garden of Prince Jeta there lived a certain herd of cattle.$der glang khyu mchog gnyis 'thabs nas gcig gis gcig brdungs nas gcig gi lto dral te/_de'i rgyu ma sa la #There, the two bulls that led the herd were fighting and kicking one another until one of them had his stomach gored and his intestines spilled out onto the ground.$lhung nas zla de la sdang ba'i sems skyes te sa la sgyel to/_/#Still feeling a surge of hatred for his opponent, he collapsed to the ground.$

btsun pa bdag cag gis gal te gser dngul 'di rnams kyis 'tshal na ni legs/_gal te ma 'tshal na yang gser dngul gzhan dbul lo zhes ma bgyis sam/ de ci'i slad du khyod kyis dge slong rnams la zas dang skom ngan pa gsol zhes byas so/_/ de nas de thos ma thag tu zhal ta byed pa de skyengs nas khros te phyin cad dge slong de dag gi zhal ta byed du ma btub bo/_/ de nas dge slong rnams kyis de la smras pa/ btsun pa bdag cag khyod la brten te dbyar gnas par dam bcas na ci'i phyir khyod cang mi byed par 'dug_/ phyin cad dge slong rnams kyi yo byad sbyar bar ma dad dam zhes byas pa dang de khros nas smras pa/$‘Lord, didn’t we say that if this gold and silver was enough, good, and that if it was not enough, we would offer more gold and silver? THE SUTRAS OF PATANJALI-WITH THE BHASHYA OF VYÂSA.WITH EXTRACTS FROMTHE TATTWAVAIS'ÂRADÎ OF VACHASPATI MIS'RA.An English Translation-by GANGANATHA JHA, M.A,SECTION 1.Com. May the resplendant Lord of Serpents, the many-hooded One, protect as,-He administering Yoga, while Why then did you supply the monks with such poor food and drink?’ This embarrassed the serving monk, and he immediately became angry. Never again would he be allowed to act as steward for the monks. “Then the monks said to him, ‘Lord, we were depending on you to help us keep our pledge to stay on the mountain during the rains. Why then didn’t you do anything? Don’t you want to help provide other monks with the things they need ever again?’ “In anger he replied,

btsun pa bdag cag gis gal te gser dngul 'di rnams kyis 'tshal na ni legs/_gal te ma 'tshal na yang gser dngul gzhan dbul lo zhes ma bgyis sam/#‘Lord, didn’t we say that if this gold and silver was enough, good, and that if it was not enough, we would offer more gold and silver?$de ci'i slad du khyod kyis dge slong rnams la zas dang skom ngan pa gsol zhes byas so/_/#Why then did you supply the monks with such poor food and drink?’$de nas de thos ma thag tu zhal ta byed pa de skyengs nas khros te #This embarrassed the serving monk, and he immediately became angry.$phyin cad dge slong de dag gi zhal ta byed du ma btub bo/_/#Never again would he be allowed to act as steward for the monks.$de nas dge slong rnams kyis de la smras pa/#“Then the monks said to him,$btsun pa bdag cag khyod la brten te dbyar gnas par dam bcas na ci'i phyir khyod cang mi byed par 'dug_/#‘Lord, we were depending on you to help us keep our pledge to stay on the mountain during the rains. Why then didn’t you do anything?$phyin cad dge slong rnams kyi yo byad sbyar bar ma dad dam zhes byas pa dang de khros nas smras pa/#Don’t you want to help provide other monks with the things they need ever again?’ “In anger he replied,$

gnyis pa sdig pa sbyong ba'i sbyor ba ni/_sdug bsngal gyi rgyu sdig pa spongs shig pa'i brda chos su go bar byas nas/_sngar byas kyi sdig pa la 'gyod pa sun 'byin pa'i stobs dang / phyin chad srog la bab kyang mi byed snyam pa'i sdom sems nyes pa las ldog pa'i stobs dang /_skyabs 'gro dang sems bskyed sogs rten gyi stobs dang / stong nyid bsgom pa dang /gzungs sngags zlos pa sogs gnyen po kun tu spyod pa'i stobs te/$The practice of purifying misdeeds Having understood, as explained in the teachings, the reasons we must abandon our misdeeds, which are the cause of our suffering, we must confess them to the fullest possible extent, using the four powers: to feel regret for the harmful actions we have committed in the past is the power of remorse; In this genre of texts, animals are often used to represent humans,and at any rate are conceived of, or at least depicted, as being, feelingand acting basically like humans. Thus, just like humans, animals maybe clever, even wise, or foolish; good-natured, even compassionate, ormischievous. 287 Occasionally, they are better than the humans, and may to vow never to repeat them even at the cost of one’s life is the power of turning from harm; to take refuge and generate bodhicitta is the power of support; SrBhSh 429.10-11 (read °tpädapraynkta ädt; °kalpita1l1, Ila should probably be431,7-8.49 SrBhSh 416,8-12.50 SrBhSh 396.1-9 (revised text: SAKUMA 1990, pt. II: 19-20 [E.3J); 416.12-417,6°kalpitena);55 to meditate on emptiness, recite dhāraṇī and mantras, and so on is the power of action as an antidote.

gnyis pa sdig pa sbyong ba'i sbyor ba ni/_sdug bsngal gyi rgyu sdig pa spongs shig pa'i brda chos su go bar byas nas/_sngar byas kyi sdig pa la 'gyod pa sun 'byin pa'i stobs dang /#The practice of purifying misdeeds Having understood, as explained in the teachings, the reasons we must abandon our misdeeds, which are the cause of our suffering, we must confess them to the fullest possible extent, using the four powers: to feel regret for the harmful actions we have committed in the past is the power of remorse;$phyin chad srog la bab kyang mi byed snyam pa'i sdom sems nyes pa las ldog pa'i stobs dang /_skyabs 'gro dang sems bskyed sogs rten gyi stobs dang /#to vow never to repeat them even at the cost of one’s life is the power of turning from harm; to take refuge and generate bodhicitta is the power of support;$stong nyid bsgom pa dang /gzungs sngags zlos pa sogs gnyen po kun tu spyod pa'i stobs te/#to meditate on emptiness, recite dhāraṇī and mantras, and so on is the power of action as an antidote.$

'di ni khos thog mar 'char gzhi bkod pa de la 'bad med du byung ba'i snon ma zhig yin srid mod/_gnas skor la ming g.yar ba'i 'og nas khong gis rin thang che ba'i gnas tshul mang po rgyus lon byas yod pa red/ kho tha na mar rgya gar la yang phyin pa red la/_de yang khe phan yod pa zhig tu gyur yod/_gang yin zer na/_zhor der khos mde'u dang mtshon cha'i go mdzod su la yod med de shes rtogs byung ba red la/_de dag tshang ma nag tshong rkyang red/ da dung khong gis 7rgyal ba rin po che'i sku'i gcen po rgyal lo don grub dang ltag mtsher rin po che thub bstan 'jigs med nor bu gnyis la 'brel ba dam zab bzung yod pa red/ khong tshos ni tshur ches snga sa zhig nas a mi ri ka ba tsho dang skad cha bshad kyin yod pa red/$This may have been a fortuitous add-on to what he originally planned to do, but he accumulated a lot of valuable information under the guise of “pilgrimage.” real and what is only conventionally real is concerned.You are apparently establishing phenomenalism upona logical basis in one point by assuming the underlyingthing in itself, but at the same time you are under-mining it by your wrong logic in all other pointsNow I come with a theory which really explains He even went down into India, which turned out to be advantageous, because, along the way, he discovered who had stocks of ammunition and arms for sale—obviously all black market. He had also been in steady contact with the Dalai Lama’s brothers, Gyalo Thondup and Thubten Jigme Norbu [Taktser Rinpoche]. They, in turn, were talking to the Americans from an early point on.

'di ni khos thog mar 'char gzhi bkod pa de la 'bad med du byung ba'i snon ma zhig yin srid mod/_gnas skor la ming g.yar ba'i 'og nas khong gis rin thang che ba'i gnas tshul mang po rgyus lon byas yod pa red/#This may have been a fortuitous add-on to what he originally planned to do, but he accumulated a lot of valuable information under the guise of “pilgrimage.”$kho tha na mar rgya gar la yang phyin pa red la/_de yang khe phan yod pa zhig tu gyur yod/_gang yin zer na/_zhor der khos mde'u dang mtshon cha'i go mdzod su la yod med de shes rtogs byung ba red la/_de dag tshang ma nag tshong rkyang red/#He even went down into India, which turned out to be advantageous, because, along the way, he discovered who had stocks of ammunition and arms for sale—obviously all black market.$da dung khong gis 7rgyal ba rin po che'i sku'i gcen po rgyal lo don grub dang ltag mtsher rin po che thub bstan 'jigs med nor bu gnyis la 'brel ba dam zab bzung yod pa red/#He had also been in steady contact with the Dalai Lama’s brothers, Gyalo Thondup and Thubten Jigme Norbu [Taktser Rinpoche].$khong tshos ni tshur ches snga sa zhig nas a mi ri ka ba tsho dang skad cha bshad kyin yod pa red/#They, in turn, were talking to the Americans from an early point on.$

sems can gzhan dang gang zag gzhan dag la byams pa dang snying rje'i sems bskyed pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/ bdag gi dge ba'i rtsa ba bskyed pa ni byang chub sems dpa'i rab tu 'byung ba ma yin gyi/ sems can gzhan gyi dge ba'i rtsa ba bskyed pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/ bdag yongs su mya ngan las 'da' ba'i lhag pa'i bsam pa la gus pa ni byang chub sems dpa'i rab tu 'byung ba ma yin gyi/ sems can gzhan yongs su mya ngan las bzla ba'i lhag pa'i bsam par gus pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/ bdag gi nyon mongs pa zhi bar byed pa ni byang chub sems dpa'i rab tu 'byung ba ma yin gyi/ sems can thams cad kyi nyon mongs pa zhi bar byed pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/$Rather, bodhisatvas go forth by generating thoughts of friendliness and compassion. “Planting one’s own roots of virtue is not equivalent to going forth as it pertains to the bodhisatva. Rather, bodhisatvas go forth by planting the roots of virtue of all beings. “Honoring the determination to reach one’s own complete nirvāṇa is not equivalent to going forth as it pertains to the bodhisatva. iiriipyiis catl1/:zskandhab) . 68 But in view of the use of naman in the precedingthe text (see § 1 66.2) it is more probable that in the present passage as well it is meant tocomprise vijniina itself in its function as samanantarapratyaya of the subsequentmoment. Thus, both as a support (naman as iisraya in the sense of the preceding V ' ! , "A" " '_moment as samanantarapratyaya) and as what is supported (naman as asrita, viz. as Rather, bodhisatvas go forth by honoring the determination that others should reach complete nirvāṇa. “Pacifying one’s own afflicted mental states is not equivalent to going forth as it pertains to the bodhisatva. Rather, bodhisatvas go forth by appeasing the afflicted mental states of others.

sems can gzhan dang gang zag gzhan dag la byams pa dang snying rje'i sems bskyed pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/#Rather, bodhisatvas go forth by generating thoughts of friendliness and compassion.$bdag gi dge ba'i rtsa ba bskyed pa ni byang chub sems dpa'i rab tu 'byung ba ma yin gyi/#“Planting one’s own roots of virtue is not equivalent to going forth as it pertains to the bodhisatva.$sems can gzhan gyi dge ba'i rtsa ba bskyed pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/#Rather, bodhisatvas go forth by planting the roots of virtue of all beings.$bdag yongs su mya ngan las 'da' ba'i lhag pa'i bsam pa la gus pa ni byang chub sems dpa'i rab tu 'byung ba ma yin gyi/#“Honoring the determination to reach one’s own complete nirvāṇa is not equivalent to going forth as it pertains to the bodhisatva.$sems can gzhan yongs su mya ngan las bzla ba'i lhag pa'i bsam par gus pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/#Rather, bodhisatvas go forth by honoring the determination that others should reach complete nirvāṇa.$bdag gi nyon mongs pa zhi bar byed pa ni byang chub sems dpa'i rab tu 'byung ba ma yin gyi/#“Pacifying one’s own afflicted mental states is not equivalent to going forth as it pertains to the bodhisatva.$sems can thams cad kyi nyon mongs pa zhi bar byed pa ni byang chub sems dpa'i rab tu 'byung ba yin no/_/#Rather, bodhisatvas go forth by appeasing the afflicted mental states of others.$

khrom gzhung gi phyi rol du slebs skabs lha khang chung chung zhig gi nye 'gram du bu chung kha shas shig shing sdong steng 'dzegs te mu men mdog can gyi shing tog skyur mo de bkog bzhin pa mthong / wi je yang kho tsho dang 'dra bar shing sdong der 'dzegs pa dang / kho tshos kho la bkag 'gog gang yang ma byas/ gang ltar yang /_shing sdong de kho tsho'i min/ wi je yis lum 'bras nag po kha shas btogs nas shing sdong 'og tu sdod pa'i si tA'i phyogs su sprad/ ring por ma 'gor bar kho gnyis la shing tog gi phung po chung chung zhig rag de nas gdong la mu men mdog gi shing tog khu ba 'gos bzhin slar yang lam la phyin/ kho gnyis kyis sha ha g+han ji sman khang 'gro sa'i phyogs gang yin 'dri bzhin pa'i skabs/_si tA yis lam kha'i steng spo spo'i zur tsam zhig mthong /$Bhavaviveka's criticism of this point is entirely trivial. Outside the bazaar, near a small temple, they saw a tree in which several small boys were helping themselves to the sour, purple fruit. It did not take Vijay long to join the boys in the tree. They did not object to his joining them. It wasn’t their tree, anyway. Sita stood beneath the tree, while Vijay threw the jamuns down to her. They soon had a small pile of the fruit. They were on the road again, their faces stained with purple juice. They were asking the way to the Shahganj hospital when Sita caught a glimpse of her grandfather on the road.

khrom gzhung gi phyi rol du slebs skabs lha khang chung chung zhig gi nye 'gram du bu chung kha shas shig shing sdong steng 'dzegs te mu men mdog can gyi shing tog skyur mo de bkog bzhin pa mthong /#Outside the bazaar, near a small temple, they saw a tree in which several small boys were helping themselves to the sour, purple fruit.$wi je yang kho tsho dang 'dra bar shing sdong der 'dzegs pa dang /#It did not take Vijay long to join the boys in the tree.$kho tshos kho la bkag 'gog gang yang ma byas/#They did not object to his joining them.$gang ltar yang /_shing sdong de kho tsho'i min/#It wasn’t their tree, anyway.$wi je yis lum 'bras nag po kha shas btogs nas shing sdong 'og tu sdod pa'i si tA'i phyogs su sprad/#Sita stood beneath the tree, while Vijay threw the jamuns down to her.$ring por ma 'gor bar kho gnyis la shing tog gi phung po chung chung zhig rag de nas gdong la mu men mdog gi shing tog khu ba 'gos bzhin slar yang lam la phyin/#They soon had a small pile of the fruit. They were on the road again, their faces stained with purple juice.$kho gnyis kyis sha ha g+han ji sman khang 'gro sa'i phyogs gang yin 'dri bzhin pa'i skabs/_si tA yis lam kha'i steng spo spo'i zur tsam zhig mthong /#They were asking the way to the Shahganj hospital when Sita caught a glimpse of her grandfather on the road.$

'di 'dra'i gnas sku thugs mnga' zhing /_bdag sogs bstan pa 'dzin 'dod sems yod kyang //_khyed sogs nus lnga rnams ni ci bder gshegs// bdag sogs nu sa med rnams \u0f72sa ji ltar di// ma yab gcig da dung sa phyogs 'dir//_sngon bzhin byon nas bdag cag skal ngan rnams//_rjes su 'dzin cing bstan pa'i lhag ma 'di// mar me man la khar gsal bzhin mi mdzad dam//_bad ga kyang skye zhing skye ba thams cad du//_rigs gzugs yon tan dpal gyis rab mdzes shing //_thos bsal sgos pa'i gnas la rab sbyangs nas//_'bad med nga zhan don 'grub par mud du gsol//$You have the power of mind of the complete doctrine, And we wish to uphold the doctrine; You who have the power have proceeded to the happy realm. What are we powerless ones to do now? Please, our only father, come back to this place once more, And look after us fortunate ones. May the remains of the doctrine not become tike a fading butterlamp in mid-air, But may we also in all our lives be adorned with The glory of a conducive body and good qualities; Having trained well in the points of Hearing, contemplating and meditating, May we effortlessly perform the purpose of others.

'di 'dra'i gnas sku thugs mnga' zhing /_bdag sogs bstan pa 'dzin 'dod sems yod kyang //_khyed sogs nus lnga rnams ni ci bder gshegs//#You have the power of mind of the complete doctrine, And we wish to uphold the doctrine; You who have the power have proceeded to the happy realm.$bdag sogs nu sa med rnams \u0f72sa ji ltar di//#What are we powerless ones to do now?$ma yab gcig da dung sa phyogs 'dir//_sngon bzhin byon nas bdag cag skal ngan rnams//_rjes su 'dzin cing bstan pa'i lhag ma 'di//#Please, our only father, come back to this place once more, And look after us fortunate ones.$mar me man la khar gsal bzhin mi mdzad dam//_bad ga kyang skye zhing skye ba thams cad du//_rigs gzugs yon tan dpal gyis rab mdzes shing //_thos bsal sgos pa'i gnas la rab sbyangs nas//_'bad med nga zhan don 'grub par mud du gsol//#May the remains of the doctrine not become tike a fading butterlamp in mid-air, But may we also in all our lives be adorned with The glory of a conducive body and good qualities; Having trained well in the points of Hearing, contemplating and meditating, May we effortlessly perform the purpose of others.$

'gro ba'i nang na mig dang 'drar spyod cing /_/nyi zla 'di yi 'od ni spa bkong ba/_/'khor los sgyur ba'i rigs su rgyal por skyes/_/ 'khor lo mtshan mnga' khyod la phyag 'tshal lo/_/ ming dang gzugs la nam yang mi chags shing /_/mgon dang dpung dang skyabs dang dpung gnyen gyur/_/ khyod dang mtshungs med lhag pa ga la zhig_/ mtha' yas dbyangs la mgo bos phyag 'tshal lo/_/ brnyes dang ma brnyes nam yang chags mi mnga'/_/ 'jig rten chos rnams zil gyis mnan te bzhugs/_/ chags sred 'khri shing dra ba grol mdzad pa/_/bcom ldan 'jig rten mgon la phyag 'tshal lo/_/ dul ba thugs ni rtag tu mnyam par gzhag_/$“Among beings you are like their eyes, You outshine the light of the sun and the moon, And you manifest as the ruler in a family of universal monarchs; You who possess the mark of the wheel, we prostrate to you! “You are never attached to name-and-form, And you are a protector, a support, a refuge, and a helping friend. You are peerless—who could surpass you? You with an endless voice, we prostrate to you! heśyādibhiḥ pasujanādhiṣṭhātrbhūtābhir api śabdānuvedhadvāreṇa mohyate, 'Even he who hasattained [supreme] reality, if inattentive, is confounded (mohyate) by Māheśī and all theother presiding deities of fettered subjects, through the medium of words that confound [lit.,'pierce' (scil. 'destroy'), anuvyadh]'. “You are never attached to gain and loss, You outshine all worldly concerns, And you liberate beings from the ties and webs of attachment and craving; Blessed One, protector of the world , we prostrate to you! +1i “Your controlled mind is always composed,

'gro ba'i nang na mig dang 'drar spyod cing /_/nyi zla 'di yi 'od ni spa bkong ba/_/'khor los sgyur ba'i rigs su rgyal por skyes/_/#“Among beings you are like their eyes, You outshine the light of the sun and the moon, And you manifest as the ruler in a family of universal monarchs;$'khor lo mtshan mnga' khyod la phyag 'tshal lo/_/#You who possess the mark of the wheel, we prostrate to you!$ming dang gzugs la nam yang mi chags shing /_/mgon dang dpung dang skyabs dang dpung gnyen gyur/_/#“You are never attached to name-and-form, And you are a protector, a support, a refuge, and a helping friend.$khyod dang mtshungs med lhag pa ga la zhig_/#You are peerless—who could surpass you?$mtha' yas dbyangs la mgo bos phyag 'tshal lo/_/#You with an endless voice, we prostrate to you!$brnyes dang ma brnyes nam yang chags mi mnga'/_/#“You are never attached to gain and loss,$'jig rten chos rnams zil gyis mnan te bzhugs/_/#You outshine all worldly concerns, And$chags sred 'khri shing dra ba grol mdzad pa/_/bcom ldan 'jig rten mgon la phyag 'tshal lo/_/#you liberate beings from the ties and webs of attachment and craving; Blessed One, protector of the world , we prostrate to you!$dul ba thugs ni rtag tu mnyam par gzhag_/#“Your controlled mind is always composed,$

'dus byas dngos po ma mchis rmi lam 'dra bar gsung /_/ chos rnam snang yang 'di na chos la chags ma mchis/_/ de nas byang chub sems dpa' de dag gis byang chub sems dpa'i bstod pa tshad med pa dag gis bcom ldan 'das la mngon par bstod nas/_nub dang byang gi mtshams phyogs logs su gnas te/_rang gi rdzu 'phrul gyi stobs kyis sprul pa'i rang rang gi stan dag la 'khod do/_/ de nas byang dang shar gyi mtshams phyogs na de bzhin gshegs pa nam mkha'i dkyil dri ma med pa rnam par sems pa'i sangs rgyas kyi zhing 'jig rten gyi khams yongs dag dri ma med par rab tu gnas pa na/_byang chub sems dpa' blo mtha' yas dri med ces bya ba 'od des bskul ma thag tu/_byang chub sems dpa' gang gA'i klung bcu'i bye ma snyed kyis yongs su bskor cing mdun du bdar te lhan cig tu sangs rgyas kyi zhing de nas mi snang bar gyur nas/_skad cig thang cig yud tsam de la 'jig rten gyi khams mi mjed 'dir phyin te/$You teach that conditioned things lack substance, like a dream. Even though phenomena manifest, they do not come into being.” Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northwestern area of the pavilion and sat down upon seats created by their own miraculous power. Then the light rays invited the bodhisattva Immaculate Limitless Intelligence to come. He resided in a buddhafield situated in the northeast, called Pure Immaculate Dwelling, of the Tathāgata Immaculate Center of the Sky. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance.

'dus byas dngos po ma mchis rmi lam 'dra bar gsung /_/#You teach that conditioned things lack substance, like a dream.$chos rnam snang yang 'di na chos la chags ma mchis/_/#Even though phenomena manifest, they do not come into being.”$de nas byang chub sems dpa' de dag gis byang chub sems dpa'i bstod pa tshad med pa dag gis bcom ldan 'das la mngon par bstod nas/_nub dang byang gi mtshams phyogs logs su gnas te/_rang gi rdzu 'phrul gyi stobs kyis sprul pa'i rang rang gi stan dag la 'khod do/_/#Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northwestern area of the pavilion and sat down upon seats created by their own miraculous power.$de nas byang dang shar gyi mtshams phyogs na de bzhin gshegs pa nam mkha'i dkyil dri ma med pa rnam par sems pa'i sangs rgyas kyi zhing 'jig rten gyi khams yongs dag dri ma med par rab tu gnas pa na/_byang chub sems dpa' blo mtha' yas dri med ces bya ba #Then the light rays invited the bodhisattva Immaculate Limitless Intelligence to come. He resided in a buddhafield situated in the northeast, called Pure Immaculate Dwelling, of the Tathāgata Immaculate Center of the Sky.$'od des bskul ma thag tu/_byang chub sems dpa' gang gA'i klung bcu'i bye ma snyed kyis yongs su bskor cing mdun du bdar te#As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor.$lhan cig tu sangs rgyas kyi zhing de nas mi snang bar gyur nas/_skad cig thang cig yud tsam de la 'jig rten gyi khams mi mjed 'dir phyin te/#They all left that buddhafield together and arrived in an instant in this world system of Endurance.$

byang chub kyi sems dang /_zhi gnas dang stong nyid kyi rtogs pa sogs rgyud la 'khrungs yod/_'on te/_rgan byams pa dbang 'dus kyis rang gi nyams rtogs kyi skor la kha dam po gnang yod/_da dung thun mong ba'i rtogs pa tsam du ma zad bskyed rim gzhir bzhag gis bsgrub dgos pa'i rdzogs rim gyi 'bras bu mthar thug ste/ gsang sngags kyi phyag rgya chen po las byung ba'i mchog gi dngos grub kyang brnyes yod/_de bzhin khong la nA ro chos drug gi nyams rtogs kyang skyes yod pa red/ lo mang po zhig la khong ni skyabs rje gling rin po che'i gzims khang gi gsham du yod pa'i brag rdo 'bur thon zhig gi 'og tu bzhugs pa red/$He generated bodhicitta, attained perfect calm abiding and realized emptiness—not just the common realization but tantric mahamudra, the completion stage realization that is generated on the basis of the generation stage. manner: "I bind you (samvṛṇomi); do not arise!"156. An important point in the theory of the existence of the past and the future, v.25 (see also i.34d,trans. p. 99). He also had experience of the Six Yogas of Naropa. /"( ~ L. c li tJ. ~ '.~cl:: -j T 7.> I<:.., ..t~Q)(~Q) 5i!.1J I<:.. J:. tu;!:', :1'- 7tJ. A.;Q)~o lQ b b t.: tJ. ~ '. c'Q) cl:: -j tJ.%C' , .oe l -e c' Cl) J:. -j tJ.fjlEl3C'ßf9: For many years he lived underneath a rocky outcrop just below His Holiness Ling Rinpoche’s house.

byang chub kyi sems dang /_zhi gnas dang stong nyid kyi rtogs pa sogs rgyud la 'khrungs yod/_'on te/_rgan byams pa dbang 'dus kyis rang gi nyams rtogs kyi skor la kha dam po gnang yod/_da dung thun mong ba'i rtogs pa tsam du ma zad bskyed rim gzhir bzhag gis bsgrub dgos pa'i rdzogs rim gyi 'bras bu mthar thug ste/#He generated bodhicitta, attained perfect calm abiding and realized emptiness—not just the common realization but tantric mahamudra, the completion stage realization that is generated on the basis of the generation stage.$gsang sngags kyi phyag rgya chen po las byung ba'i mchog gi dngos grub kyang brnyes yod/_de bzhin khong la nA ro chos drug gi nyams rtogs kyang skyes yod pa red/#He also had experience of the Six Yogas of Naropa.$lo mang po zhig la khong ni skyabs rje gling rin po che'i gzims khang gi gsham du yod pa'i brag rdo 'bur thon zhig gi 'og tu bzhugs pa red/#For many years he lived underneath a rocky outcrop just below His Holiness Ling Rinpoche’s house.$

rigs ni rgyal rigs yin te 'od kyi tshad/_/dpag tshad bcu gnyis yab ni phung po bzang /_/nyi ma'i rgyud ces bya ba yum yin no/_/ sras po tshangs dga' grub pa rim gro pa/_/ lha yis mchod ces bya ba mkhas pa ste/_/ gsal ba gti mug med pa rdzu 'phrul can/_/ 'dus pa dag ni lan grangs sum cu ste/_/'dus pa kun la'ang rgyal sras thams cad dag_/bye ba phrag ni bdun cu gsum gsum yod/_/ sku tshe lo grangs 'bum du tshang bar 'gyur/_/ mtshungs pa med pa mya ngan 'das nas kyang /_/dam chos lo grangs bdun cu'i bar du gnas/_/ bde bar gshegs pa mya ngan 'das nas kyang /_/sku gdung rgyas 'gyur mchod rten bzhi zhig 'byung /_/ mi yi 'dren pa bde gshegs zla ba yi/_/skye ba'i yul ni gzi brjid sprul ces bya/_/$“His family will be kṣatriya, And his light will extend twelve leagues. Heap of Excellence will be his father and Sun Continuum his mother. Brahmā Joy will be his son and Accomplishment his attendant. substratum; since during dreams, there are distinct notions of place, tímc, &c., whichare all real, the only unreality in the dream lyiug in the particular connections inwhich the time and place, &o., are cognised.50 Because we do not hold any cognition to have for its substratum, everythingin the world.APHORISM V.: Niralambana-Vāda. “Worshiped by Gods will be the scholar And Clarity Free from Dullness the one of miracles. > =KĀRIKĀ 37> 824 There will be thirty consecutive congregations, Each of them gathering seven hundred thirty million “Sons of the victorious ones. His lifespan will be one hundred thousand years, And after this incomparable one has attained nirvāṇa His sacred Dharma will remain for seventy years. “Subsequent to this well-gone one’s nirvāṇa His relics will be abundant, and there will be four stūpas. The well-gone guide of humanity, Candra, Will be born in a place called Splendid Creation.

rigs ni rgyal rigs yin te 'od kyi tshad/_/dpag tshad bcu gnyis yab ni phung po bzang /_/nyi ma'i rgyud ces bya ba yum yin no/_/#“His family will be kṣatriya, And his light will extend twelve leagues. Heap of Excellence will be his father and Sun Continuum his mother.$sras po tshangs dga' grub pa rim gro pa/_/#Brahmā Joy will be his son and Accomplishment his attendant.$lha yis mchod ces bya ba mkhas pa ste/_/#“Worshiped by Gods will be the scholar$gsal ba gti mug med pa rdzu 'phrul can/_/#And Clarity Free from Dullness the one of miracles.$'dus pa dag ni lan grangs sum cu ste/_/'dus pa kun la'ang rgyal sras thams cad dag_/bye ba phrag ni bdun cu gsum gsum yod/_/#There will be thirty consecutive congregations, Each of them gathering seven hundred thirty million “Sons of the victorious ones.$sku tshe lo grangs 'bum du tshang bar 'gyur/_/#His lifespan will be one hundred thousand years,$mtshungs pa med pa mya ngan 'das nas kyang /_/dam chos lo grangs bdun cu'i bar du gnas/_/#And after this incomparable one has attained nirvāṇa His sacred Dharma will remain for seventy years.$bde bar gshegs pa mya ngan 'das nas kyang /_/sku gdung rgyas 'gyur mchod rten bzhi zhig 'byung /_/#“Subsequent to this well-gone one’s nirvāṇa His relics will be abundant, and there will be four stūpas.$mi yi 'dren pa bde gshegs zla ba yi/_/skye ba'i yul ni gzi brjid sprul ces bya/_/#The well-gone guide of humanity, Candra, Will be born in a place called Splendid Creation.$

maud gal gyi bu ngas ting nge 'dzin shes par bya ba'i don du sngon byang chub sems dpa'i spyad pa spyod pa na/_yul la dbang po g.yeng ba rnams bdag gis bsam gtan mnyam pa la ji ltar sbyar bar bya snyam nas/_dge ba'i rtsa ba rnam pa sna tshogs du ma dag mngon par 'dus byas so/_/ maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na rgyal po drang srong skye ba tshol ba zhes bya ba zhig byung ngo /_/ de rgyal srid spangs nas rab tu byung ste/$“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand absorption. I did this by pondering how I could use the equanimity of concentration against my senses being distracted by objects. PHvr 9, 132, 134, 148PHvr 15, 21PHvr 18, 343PHvr 19 (avat.), 196PM 14, 119PM 25, 150PM 26, 233 < Hence, it has been stated in the Sivasūtra:---> Hence, it has been stated in the Śivasūtra:8918,8919c9327,9329< creating the heaven and the earth, sole god. 779 Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a former king, now a sage, named King Birth Seeker. He had given up royal affairs to ordain.

maud gal gyi bu ngas ting nge 'dzin shes par bya ba'i don du sngon byang chub sems dpa'i spyad pa spyod pa na/_yul la dbang po g.yeng ba rnams bdag gis bsam gtan mnyam pa la ji ltar sbyar bar bya snyam nas/_dge ba'i rtsa ba rnam pa sna tshogs du ma dag mngon par 'dus byas so/_/#“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand absorption. I did this by pondering how I could use the equanimity of concentration against my senses being distracted by objects.$maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na rgyal po drang srong skye ba tshol ba zhes bya ba zhig byung ngo /_/#Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a former king, now a sage, named King Birth Seeker.$de rgyal srid spangs nas rab tu byung ste/#He had given up royal affairs to ordain.$

mjug tu bud med nang bzhin skad cor rgyag par byed/_khyed kyis khong mtshan mo'i 'phyi po la jem son nug gi mtshan tshogs khang du khong gi mig gor mo chen po gnyis dang phrag pa zha bo/_bar snang du khyad mtshar pos ches cher cer ba zhig dang bcas/_je dzi rol dbyangs rgod po dag la nyan bzhin thang chad nas yod pa mthong gi red la/_khong gi mdun du btung ba zhig yod pa red/$186, n.364 samprayuktahetu, II.n.552, n.554 samsāra, II. om cidghano jaganmūrtyā śyāno yas sa jayaty ajaḥ // svātmapraccha-danukrīḍāvidagdhã porameśvaraḥ //End: yato yo yatsvabhāvaḥ sa tatsvabhāvam vaktum pragalbhata iti upa- Then there’s Connie Jordan, a madman who sings and flips his arms and ends up splashing sweat on everybody and kicking over the mike and screaming like a woman; and you see him late at night, exhausted, listening to wild jazz sessions at Jamson’s Nook with big round eyes and limp shoulders, a big gooky stare into space, and a drink in front of him.

mjug tu bud med nang bzhin skad cor rgyag par byed/_khyed kyis khong mtshan mo'i 'phyi po la jem son nug gi mtshan tshogs khang du khong gi mig gor mo chen po gnyis dang phrag pa zha bo/_bar snang du khyad mtshar pos ches cher cer ba zhig dang bcas/_je dzi rol dbyangs rgod po dag la nyan bzhin thang chad nas yod pa mthong gi red la/_khong gi mdun du btung ba zhig yod pa red/#Then there’s Connie Jordan, a madman who sings and flips his arms and ends up splashing sweat on everybody and kicking over the mike and screaming like a woman; and you see him late at night, exhausted, listening to wild jazz sessions at Jamson’s Nook with big round eyes and limp shoulders, a big gooky stare into space, and a drink in front of him.$

maud gal gyi bu de lta bas na byang chub sems dpas shes pa rtogs par bya'o/_/ dngos po shes pa rtogs pa'i byang chub sems dpa' ni phyir mi ldog pa nyid la rab tu gnas par 'gyur ro/_/ maud gal gyi bu ngas phyi ma'i mtha' shes par bya ba'i don du sngon byang chub sems dpa'i spyad pa spyod pa na bdag bla na med pa yang dag par rdzogs pa'i byang chub mngon par rdzogs par sangs rgyas nas phyi ma'i mtha' shes pa sems can rnams la ji ltar yang dag par rab tu bstan par bya snyam nas dge ba'i rtsa ba dpag tu med pa dag mngon par 'dus byas so/_/ maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na gtso bo blo gros drang po zhes bya ba sems can rnams kyi rtsod pa gcod pa la mkhas pa/ sems can thams cad kyi rtog pa smras pa tsam nyid kyis smras pa 'di dag ni rgyal lo/_/ smras pa 'di dag ni mi rgyal lo zhes yang dag par rab tu shes pa zhig byung ngo /_/$656a24-26: fn. 1 1 98 Therefore, Maudgalyāyana, bodhisattvas must gain knowledge. The bodhisattva who achieves knowledge of entities reaches the irreversible stage.” “Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the future. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the future. “Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a leader known as Honest Intelligence, who was expert in settling the arguments of sentient beings. As soon as he had heard people’s ideas he would immediately know whether or not they would win in a given dispute. use of " tiim upiidiiya in V.3 conclusive, viz., that such a use is laterin Satildh, for in the fragment from S atildh IX edited by K. MATSUDA ( 1 995)use is attested several times : p. 69 # 4- 1 : "priimodyatiim upadiiya, 4-2 : sarvasilk$mii�tYQmQ�IQl,'tJ!cl(t,l)tQim upiidiiya, 4-3 : . . . sannisrayatiim upiidiiya, 4-5 : . . . vasavartanatiim; for earlier sources, cf., e.g., A�t 1 0,29; 86, 1 6; 1 02 ,6ff; S rBh sh 429,2 ( S rBhTai III [20 1 2] : It is quoted in Parāśaramādhava (Vyavahāra, p. [As soon as he had heard people’s ideas] he would immediately know whether or not they would win in a given dispute.

maud gal gyi bu de lta bas na byang chub sems dpas shes pa rtogs par bya'o/_/#Therefore, Maudgalyāyana, bodhisattvas must gain knowledge.$dngos po shes pa rtogs pa'i byang chub sems dpa' ni phyir mi ldog pa nyid la rab tu gnas par 'gyur ro/_/#The bodhisattva who achieves knowledge of entities reaches the irreversible stage.”$maud gal gyi bu ngas phyi ma'i mtha' shes par bya ba'i don du sngon byang chub sems dpa'i spyad pa spyod pa na bdag bla na med pa yang dag par rdzogs pa'i byang chub mngon par rdzogs par sangs rgyas nas phyi ma'i mtha' shes pa sems can rnams la ji ltar yang dag par rab tu bstan par bya snyam nas dge ba'i rtsa ba dpag tu med pa dag mngon par 'dus byas so/_/#“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the future. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the future.$maud gal gyi bu sngon byung ba 'das pa'i dus 'khor ba dpag tu med pa nas de'i pha rol gyi yang ches pha rol na gtso bo blo gros drang po zhes bya ba sems can rnams kyi rtsod pa gcod pa la mkhas pa/#“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a leader known as Honest Intelligence, who was expert in settling the arguments of sentient beings.$sems can thams cad kyi rtog pa smras pa tsam nyid kyis smras pa 'di dag ni rgyal lo/_/#As soon as he had heard people’s ideas he would immediately know whether or not they would win in a given dispute.$smras pa 'di dag ni mi rgyal lo zhes yang dag par rab tu shes pa zhig byung ngo /_/#[As soon as he had heard people’s ideas] he would immediately know whether or not they would win in a given dispute.$

bskal par lan gsung ba nas/_de bzhin du sbyar te de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/ khyim bdag ji ltar na de bzhin gshegs pa sna'i khams shes pa 'gog par 'gyur ba'i lam shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/ khyim bdag 'di la de bzhin gshegs pa shes pa gang gis yongs su shes/_khong du chud/_mngon sum du mdzad pa'i shes pa de yang dag pa ji lta ba bzhin rab tu mkhyen te/ gal te ro myang ba med par rjes su lta bar gnas pa'am/_gal te nyes dmigs su rjes su lta bar gnas pa'am/_gal te nges par 'byung bar rjes su lta bar gnas pa de de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen to/_/ de bzhin gshegs pa sna'i khams shes pa 'gog par 'gyur ba'i lam shes pa de la yang zhu ba zhus pa na/$Apoha of non-San;' and this would ean the total giving up of yourground).3196128. The object qualified by your Apoha could only consist of different he can respond for an eon, and so forth, up until . . . . Therefore, he will enjoy this temple with its sandalwood courtyard. “Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of the nose element. Householder, the Thus-Gone One correctly understands the knowledge by which he knows, understands, and actualizes the knowledge of the nose element. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of the nose element,

bskal par lan gsung ba nas/_de bzhin du sbyar te de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/#he can respond for an eon, and so forth, up until . . . . Therefore, he will enjoy this temple with its sandalwood courtyard.$khyim bdag ji ltar na de bzhin gshegs pa sna'i khams shes pa 'gog par 'gyur ba'i lam shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/#“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of the nose element.$khyim bdag 'di la de bzhin gshegs pa shes pa gang gis yongs su shes/_khong du chud/_mngon sum du mdzad pa'i shes pa de yang dag pa ji lta ba bzhin rab tu mkhyen te/#Householder, the Thus-Gone One correctly understands the knowledge by which he knows, understands, and actualizes the knowledge of the nose element.$gal te ro myang ba med par rjes su lta bar gnas pa'am/_gal te nyes dmigs su rjes su lta bar gnas pa'am/_gal te nges par 'byung bar rjes su lta bar gnas pa de de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen to/_/#Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands.$de bzhin gshegs pa sna'i khams shes pa 'gog par 'gyur ba'i lam shes pa de la yang zhu ba zhus pa na/#When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of the nose element,$

bud med gang dag srid pa'i 'dod chags la lhag par chags pa de dag la smon pa med pa bsgrubs te tshangs pa'i lam bstan to/_/ de'i bud med de dag smon pa med pa bsgrubs te/_tshangs pa'i lam bsgoms nas tshangs pa'i 'jig rten du skyes so/_/ de ltar rgyal po kun tu go byed des shes pa dang nyon mongs pa dang /_yon tan gyi las dag yang dag par rab tu bstan pa na bud med khri phrag brgyad po de dag 'dod chags dang bral ba dag la rab tu btsud nas tshangs pa'i 'jig rten du skyes so/_/ maud gal gyi bu de ji snyam du sems/_de'i tshe de'i dus na rgyal po kun tu go byed ces bya bar gyur pa de gzhan yin par sems na khyod kyis de ltar mi blta ste nga de'i tshe de'i dus na/_rgyal po kun tu go byed ces bya bar gyur to/_/$Those women who had been particularly attached to the desires of existence accomplished the absence of wishes, and were thus taught the path of Brahmā. Accomplishing the absence of wishes, they cultivated the path of Brahmā and were reborn in the realm of Brahmā. In this way King Instiller of Understanding correctly pointed out the different acts related to understanding, affliction, and qualities to the eighty thousand ladies. Thus, he led them all to become free from affliction, so that they were reborn in the realm of Brahmā. “Maudgalyāyana, in case you may think that at that time King Instiller of Understanding was anyone else, do not think so. In those days I was King Instiller of Understanding.

bud med gang dag srid pa'i 'dod chags la lhag par chags pa de dag la smon pa med pa bsgrubs te tshangs pa'i lam bstan to/_/#Those women who had been particularly attached to the desires of existence accomplished the absence of wishes, and were thus taught the path of Brahmā.$de'i bud med de dag smon pa med pa bsgrubs te/_tshangs pa'i lam bsgoms nas tshangs pa'i 'jig rten du skyes so/_/#Accomplishing the absence of wishes, they cultivated the path of Brahmā and were reborn in the realm of Brahmā.$de ltar rgyal po kun tu go byed des shes pa dang nyon mongs pa dang /_yon tan gyi las dag yang dag par rab tu bstan pa na bud med khri phrag brgyad po de dag #In this way King Instiller of Understanding correctly pointed out the different acts related to understanding, affliction, and qualities to the eighty thousand ladies.$'dod chags dang bral ba dag la rab tu btsud nas tshangs pa'i 'jig rten du skyes so/_/#Thus, he led them all to become free from affliction, so that they were reborn in the realm of Brahmā.$maud gal gyi bu de ji snyam du sems/_de'i tshe de'i dus na rgyal po kun tu go byed ces bya bar gyur pa de gzhan yin par sems na khyod kyis de ltar mi blta ste#“Maudgalyāyana, in case you may think that at that time King Instiller of Understanding was anyone else, do not think so.$nga de'i tshe de'i dus na/_rgyal po kun tu go byed ces bya bar gyur to/_/#In those days I was King Instiller of Understanding.$

nga la nyon dang /_nga tsho san an Tho ni'u grong khyer du chu tshod kha shas la 'khor nas 'dug nga tsho phyin nas si Than gyi dpung pa la sman khang zhig 'tshol/_de nas khyed dang nga /_sal bcas g.yas g.yon du 'khyams nas srang lam de tshor ltad mo lta/_lam kha'i phar phyogs kyi khang pa de tsho la lta/ o ho/_shog ya/_da 'gro/$second to the 75 elements of existence, or ontology.1( 283 ) Now, men, listen to me—we might as well goof a coupla hours in San Antone and so we will go and find a hospital clinic for Stan’s arm and you and I, Sal, will cut around and get these streets dug—look at those houses across the street, you can see right into the front room and all the purty daughters layin around with True Love magazines, whee! Come, let’s go!”

nga la nyon dang /_nga tsho san an Tho ni'u grong khyer du chu tshod kha shas la 'khor nas 'dug nga tsho phyin nas si Than gyi dpung pa la sman khang zhig 'tshol/_de nas khyed dang nga /_sal bcas g.yas g.yon du 'khyams nas srang lam de tshor ltad mo lta/_lam kha'i phar phyogs kyi khang pa de tsho la lta/#Now, men, listen to me—we might as well goof a coupla hours in San Antone and so we will go and find a hospital clinic for Stan’s arm and you and I, Sal, will cut around and get these streets dug—look at those houses across the street, you can see right into the front room and all the purty daughters layin around with True Love magazines, whee!$o ho/_shog ya/_da 'gro/#Come, let’s go!”$

las ka byed pa'i skabs btson pa zhig gcin pa gtong bar 'gro dgos na pa 'o go je'e shu zhes skad brgyabs pa dang de nas btson srung ba tsho'i mig brda sgug dgos/ btson srung ba tsho'i ming nas 'bod mi chog cing /_go gnas rjes 'brel gyi sgrom gzhi zhig bzos te nga tsho btson pa rnams kho rang tsho las gral rim dma' ba yod pa'i bag chags shig sprod kyi yod/ gal te btson srung bas khas len byas na 'gro chog pa las de min btson srung ba'i do snang ma sprad bar bsgugs nas sdod rgyu las gzhan med/ skabs re kho mos gcin pa gtong du 'gro dgos pa'i ched skad de ltar brgyabs kyang kho tshos snang med la gtong gi 'dug der brten/_btson srung ba sdod sa'i nye 'gram de rang du gcin pa gtong gi yod/$During the work hours, prisoners wanting to relieve themselves had to shout “Pao gao jie shou!” and then had to wait for the prison guard’s glance. ājñāvilaṅghanātproktaṃ ṛvyādatvaṃ śa (taṃ ) [ samāḥ |ityadoṣaḥ | tataśca yathā pūrvaṃ mama bhaktasya sato bhī tasya daya (yaiva dīkṣā- 6khyo ') nugrahastvayā kṛtastathai| vādhunā śivasya sarvajñasya śreyohetorbhagavataḥkāryarūpatayā prāpyatvena ca sambandhi jñānaṃ śāstraṃ vadeti | śivajña[[napade-na kaulama (hāvratādinirāsaste]ṣāmasa)rvaviṣayatvena vaiśeṣikāderiva sarvajñakṛta-tvābhāvāt | [paramityanena srotontarebhyo vāmadakṣiṇa]gāruḍabhūtatantrebhyo 'sya10 b. jñānaṃ ] gha; °jñāna V2 The guard’s name could not be used, for the structure of protocol was designed to impress upon us prisoners that we were inferior outcasts. If the guard acknowledged the prisoner, he or she could go. Otherwise, one would just have to wait there until attended to by the guard. Sometimes when I called for attention for this purpose and was ignored, I just relieved myself next to the guard post.

las ka byed pa'i skabs btson pa zhig gcin pa gtong bar 'gro dgos na pa 'o go je'e shu zhes skad brgyabs pa dang de nas btson srung ba tsho'i mig brda sgug dgos/#During the work hours, prisoners wanting to relieve themselves had to shout “Pao gao jie shou!” and then had to wait for the prison guard’s glance.$btson srung ba tsho'i ming nas 'bod mi chog cing /_go gnas rjes 'brel gyi sgrom gzhi zhig bzos te nga tsho btson pa rnams kho rang tsho las gral rim dma' ba yod pa'i bag chags shig sprod kyi yod/#The guard’s name could not be used, for the structure of protocol was designed to impress upon us prisoners that we were inferior outcasts.$gal te btson srung bas khas len byas na 'gro chog pa las de min btson srung ba'i do snang ma sprad bar bsgugs nas sdod rgyu las gzhan med/#If the guard acknowledged the prisoner, he or she could go. Otherwise, one would just have to wait there until attended to by the guard.$skabs re kho mos gcin pa gtong du 'gro dgos pa'i ched skad de ltar brgyabs kyang kho tshos snang med la gtong gi 'dug der brten/_btson srung ba sdod sa'i nye 'gram de rang du gcin pa gtong gi yod/#Sometimes when I called for attention for this purpose and was ignored, I just relieved myself next to the guard post.$