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de ci'i phyir zhe na/ gnyi ga stong pa'i phyir ro/_/ gnyi ga bral ba'i phyir mig gis mig gi mtshan nyid mi shes/ gzugs kyis gzugs kyi mtshan nyid mi shes/ mig dang gzugs gnyi ga la mtshan nyid med chos med de/ de la nges pa'i mtshan nyid med pas mig gis mig ma byas/ mig gis mig tu mi shes so/_/ gzugs kyis gzugs ma byas/ gzugs kyis gzugs mi shes so/_/ gnyi ga med pa'i phyir mig kyang bdag go snyam du mi sems/ gzugs kyang bdag ni gzugs so snyam du mi sems/ mig dang gzugs kyi bdag nyid ni sgyu ma'i ngo bo nyid de/ yang dag pa ma yin pa'i bla dgas su mig dang gzugs zhes brjod do/_/ byang chub sems dpa' rnams ni mig gi skye mched dang gzugs kyi skye mched la ji ltar rnam par 'byed cing rtog pa bzhin du rna ba dang /_sgra dang /_sna dang /_dri dang /_lce dang /_ro dang /_lus dang /_reg bya yang de bzhin no/_/ 'jig rten 'dzin de la ji ltar na byang chub sems dpa' sems dpa' chen po yid kyi skye mched la rnam par 'byed cing rtog pa zhe na/$Why is this? la iti | ta (smāttameva tatrāpekṣate bhagavānnānyaṃ punaḥ)3anādikarmasambandhācchivaḥ kālamapekṣate || 14 ||kālacchidramiti proktaṃ tajjñaśca bhagavāñchivaḥ |3125-anādiryaḥ karmātmakaḥ samyagbandhastasmādeva yo bhogastasyānupapattyā kā Because both are empty. Because both are void, the characteristic of the eye cannot be known via the eye, and the characteristic of form cannot be known via form. Both eye and form lack characteristics and qualities. Since they lack true characteristics, the eye is not created by the eye, the eye cannot be understood by the eye, form is not created by form, and form cannot be understood by form. Because both are nonexistent, the eye does not think, ‘I am the eye,’ and form does not think, ‘I am form.’ The identity of both eye and form is essentially an illusion, and so eye and form are also synonyms for falsity. Bodhisattvas likewise discern and contemplate ear and sound, nose and odor, tongue and taste, and body and texture in the same manner as the eye and form sense sources.” “Lokadhara, how do bodhisattva great beings discern and contemplate the mind sense source?

de ci'i phyir zhe na/#Why is this?$gnyi ga stong pa'i phyir ro/_/#Because both are empty.$gnyi ga bral ba'i phyir mig gis mig gi mtshan nyid mi shes/#Because both are void, the characteristic of the eye cannot be known via the eye, and$gzugs kyis gzugs kyi mtshan nyid mi shes/#the characteristic of form cannot be known via form.$mig dang gzugs gnyi ga la mtshan nyid med chos med de/#Both eye and form lack characteristics and qualities.$de la nges pa'i mtshan nyid med pas #Since they lack true characteristics,$mig gis mig ma byas/#the eye is not created by the eye,$mig gis mig tu mi shes so/_/#the eye cannot be understood by the eye,$gzugs kyis gzugs ma byas/#form is not created by form, and$gzugs kyis gzugs mi shes so/_/#form cannot be understood by form.$gnyi ga med pa'i phyir mig kyang bdag go snyam du mi sems/#Because both are nonexistent, the eye does not think, ‘I am the eye,’ and$gzugs kyang bdag ni gzugs so snyam du mi sems/#form does not think, ‘I am form.’$mig dang gzugs kyi bdag nyid ni sgyu ma'i ngo bo nyid de/#The identity of both eye and form is essentially an illusion, and so$yang dag pa ma yin pa'i bla dgas su mig dang gzugs zhes brjod do/_/#eye and form are also synonyms for falsity.$byang chub sems dpa' rnams ni mig gi skye mched dang gzugs kyi skye mched la ji ltar rnam par 'byed cing rtog pa bzhin du rna ba dang /_sgra dang /_sna dang /_dri dang /_lce dang /_ro dang /_lus dang /_reg bya yang de bzhin no/_/#Bodhisattvas likewise discern and contemplate ear and sound, nose and odor, tongue and taste, and body and texture in the same manner as the eye and form sense sources.”$'jig rten 'dzin de la ji ltar na byang chub sems dpa' sems dpa' chen po yid kyi skye mched la rnam par 'byed cing rtog pa zhe na/#“Lokadhara, how do bodhisattva great beings discern and contemplate the mind sense source?$

sems nyid kyi ngo bo rig pa chos sku'i ngang gsal stong dbyer med kyi klong du dgag sgrub 'dzin zhen med par rang babs su bzhag pa de'i skabs la/_sgom pa ba kha cig gis stong rkyang la bzung na chad pa'i mthar lhung 'gro/ de ltar 'dzin zhen gang yang ma byas ni tsam gyis bzhag na ni ha shang gi lta ba red 'gro'o snyam nas sems rang gi ngo bo gsal ba ris su ma chad pa/_rig tsam pa yid shes gtsor 'don sgom gyi skyong rgyur byas nas/$beings then start with feeding on dime (the film on the water is called "juicy earth",rasa-pathaul), later on a bark-like or perhaps mushroom-like substance,m then on a@robably regenerating9 creepeS on grains (concentrated life!) of a regenerating plant, andfinally on grains of a plant that does not recover after having been cut. To be sure, thisinterpretation of the sequence is altogether hypothetic, but if Hsüan-tsang and Paramārtha: “as, when their bonds are cut, beings who were boundand strangling, now breathe."1194 Chapter SevenThe meaning is that, at the moment of kṣayajñāna, there is produced the possession ofall the qualities to a great degree of excellence.148. Compare the first Cakravartin King, Kośa, iii. 96c.149. Hsüan-tsang (p. 139c16) adds a pāda: "Arisen above he does not cultivate the lower":, athesis developed in the Vyākhyā: When one obtains the quality of Arhat (that is to say In the state of the essence of mind itself – rigpa dharmakaya – in the expanse of inseparable luminosity-emptiness without suppression, encouragement, or fixation, while remaining naturally some meditators say, ‘If you grasp only at emptiness, you fall into the extreme of nihilism’. In that way, thinking that if they merely remain without any kind of fixation whatsoever they will develop the view of Hashang, they maintain a conceptual mere awareness of undifferentiated luminosity of the essence of mind itself as their main meditation focus.

sems nyid kyi ngo bo rig pa chos sku'i ngang gsal stong dbyer med kyi klong du dgag sgrub 'dzin zhen med par rang babs su bzhag pa de'i skabs la/_sgom pa ba kha cig gis stong rkyang la bzung na chad pa'i mthar lhung 'gro/#In the state of the essence of mind itself – rigpa dharmakaya – in the expanse of inseparable luminosity-emptiness without suppression, encouragement, or fixation, while remaining naturally some meditators say, ‘If you grasp only at emptiness, you fall into the extreme of nihilism’.$de ltar 'dzin zhen gang yang ma byas ni tsam gyis bzhag na ni ha shang gi lta ba red 'gro'o snyam nas sems rang gi ngo bo gsal ba ris su ma chad pa/_rig tsam pa yid shes gtsor 'don sgom gyi skyong rgyur byas nas/#In that way, thinking that if they merely remain without any kind of fixation whatsoever they will develop the view of Hashang, they maintain a conceptual mere awareness of undifferentiated luminosity of the essence of mind itself as their main meditation focus.$

de lta bu'i sems dgu'i sgo nas dge ba'i bshes gnyen la bsnyen bkur byas na/_ched du gnyer nas ma bsgrubs kyang yon tan mang po ngam ngam shugs kyis rgyud la skye zhing /_bsod nams kyi tshogs rgya chen po rdzogs nas/_myur du mngon par rdzogs par sangs rgyas par 'gyur ro// smras pa/_sangs rgyas kun las lhag pa'i drin can rje//_rtsa ba'i bla ma rnams la gsol ba 'debs// tshe rabs kun tu mtshan ldan bla ma rje//_gus pa chen pos bsten par byin gyis rlobs//$If you are able to respect and serve your teachers with these nine perceptions, even if you do not practice, qualities will naturally and spontaneously arise in you and you will complete a vast collection of merit, speeding you on to the perfection of buddhahood. I sang: Lordly masters, kinder than even the buddhas, Root gurus, I supplicate you! Pray bless me that in this and all future lives I shall be able to respectfully rely on qualified teachers!

de lta bu'i sems dgu'i sgo nas dge ba'i bshes gnyen la bsnyen bkur byas na/_ched du gnyer nas ma bsgrubs kyang yon tan mang po ngam ngam shugs kyis rgyud la skye zhing /_bsod nams kyi tshogs rgya chen po rdzogs nas/_myur du mngon par rdzogs par sangs rgyas par 'gyur ro//#If you are able to respect and serve your teachers with these nine perceptions, even if you do not practice, qualities will naturally and spontaneously arise in you and you will complete a vast collection of merit, speeding you on to the perfection of buddhahood.$smras pa/_sangs rgyas kun las lhag pa'i drin can rje//_rtsa ba'i bla ma rnams la gsol ba 'debs//#I sang: Lordly masters, kinder than even the buddhas, Root gurus, I supplicate you!$tshe rabs kun tu mtshan ldan bla ma rje//_gus pa chen pos bsten par byin gyis rlobs//#Pray bless me that in this and all future lives I shall be able to respectfully rely on qualified teachers!$

de ltar byung ba'i dbang du btang yang /_spyi tshogs steng nas rang nyid la ming byang zhig kyang 'thob na bsam gyi red/ der ma zad/_da dung khyod kyis go gnas shig dang ming grags shig la yang re snyeg byed kyi red/ spyir/_ngo bstod la re snyeg dang ming byang la 'bad rtsol byed pa'i khrod na nam yang sdug bsngal gyi grib ma de bkab sbas kyi tshul du yod/ ji ltar khyod kyis ngo bstod dang ming byang kho na la re zhing de thob 'dod kyi bsam blo yod na/ khyod kyi bsam blo yis khyod la gtor bcom dang gnod skyon bzo yong / gtan tshigs ni de yis khyod la ha cang rnying rul du gyur yod pa'i spyi tshogs shig gi khrod kyi mi zhig tu 'gyur bar rogs phan byed kyi yod pas yin/ nga tsho'i rang nyid kyi 'dod rngam dang phrag dog/_zhed snang bcas kyis kha chag sna ral gyi spyi tshogs 'di bskrun yod pas/ de ni de la snang med rgya yan du gtong ba dang /_yang na/_de ni 'phrul snang zhig red ces brjod de sgyur bcos byed mi thub/ thob snyeg la sogs gtsang sel byed thub/$You will still want to be admired, to be socially prominent, you will still long for position, prestige; and in the very demand for admiration, in the struggle for prominence, there is always the sting of sorrow. As long as you want to be admired, to be prominent, ,'. .. ··-·····'' your education is going to destroy you, iti kiraṇākhye mahatantre catuṣsastitamah patalah. There followanother two and a half lines of text after the colophon which I have because it will help you to become somebody in this society, and this society is pretty rotten. We have built this destructive society through our greed, through our envy, through our fear, and it is not going to be transformed by ignoring it or calling it an illusion. will wipe away greed, fear, acquisitiveness,

de ltar byung ba'i dbang du btang yang /_spyi tshogs steng nas rang nyid la ming byang zhig kyang 'thob na bsam gyi red/#You will still want to be admired, to be socially prominent,$der ma zad/_da dung khyod kyis go gnas shig dang ming grags shig la yang re snyeg byed kyi red/#you will still long for position, prestige;$spyir/_ngo bstod la re snyeg dang ming byang la 'bad rtsol byed pa'i khrod na nam yang sdug bsngal gyi grib ma de bkab sbas kyi tshul du yod/#and in the very demand for admiration, in the struggle for prominence, there is always the sting of sorrow.$ji ltar khyod kyis ngo bstod dang ming byang kho na la re zhing de thob 'dod kyi bsam blo yod na/#As long as you want to be admired, to be prominent,$khyod kyi bsam blo yis khyod la gtor bcom dang gnod skyon bzo yong /#your education is going to destroy you,$gtan tshigs ni de yis khyod la ha cang rnying rul du gyur yod pa'i spyi tshogs shig gi khrod kyi mi zhig tu 'gyur bar rogs phan byed kyi yod pas yin/#because it will help you to become somebody in this society, and this society is pretty rotten.$nga tsho'i rang nyid kyi 'dod rngam dang phrag dog/_zhed snang bcas kyis kha chag sna ral gyi spyi tshogs 'di bskrun yod pas/#We have built this destructive society through our greed, through our envy, through our fear,$de ni de la snang med rgya yan du gtong ba dang /_yang na/_de ni 'phrul snang zhig red ces brjod de sgyur bcos byed mi thub/#and it is not going to be transformed by ignoring it or calling it an illusion.$thob snyeg la sogs gtsang sel byed thub/#will wipe away greed, fear, acquisitiveness,$

khong gis nga tsho tshang ma dmigs bsal gyis gdan zhu byas pa yin lugs dang /_tshogs 'du'i dmigs yul ni nga tsho'i bsam 'char spyi dang dmigs bsal srid gzhung gi ngos nas shes yon can la rogs ram byed pa'i srid byus lag bstar ji ltar byas na legs min thad bsam 'char bsdu len bya ched yin tshul gsungs/ don de skad cha ring po spyad de ma gsungs kyang khong gi skad cha'i bstan don ni rig gnas gsar brje'i skabs ha cang snang chung dang sdug sbyong gtong yul shes yon can tshor da cha srid gzhung gis rogs ram byed rtsis yod pa de yin pa smra mi dgos pa zhig red/$He told us we had each been specially invited and that the purpose of the meeting was to seek our opinions, especially about what were the best ways for the government to implement policies to help the intellectuals. 'cow' apply to each individual cow taken separately by itself; and as forapplying to a conglomeration of all individuals, this is impossible (becauseall individuals, past, present and future can never be perceived at oneand the same time).A POHA. ...SECTION 14: On ApohaClass admitted by the Apohist (1)There is no positive antity in the form of Negation (2)The abstract forms of objects cannot be in the form of Negations (3)All non-cows cannot be negatived by an Individual Cow (5)... He didn't say it in so many words, but what he meant of course was that the government now wanted to try and help the intellectuals who had been so neglected and persecuted during the Cultural Revolution.

khong gis nga tsho tshang ma dmigs bsal gyis gdan zhu byas pa yin lugs dang /_tshogs 'du'i dmigs yul ni nga tsho'i bsam 'char spyi dang dmigs bsal srid gzhung gi ngos nas shes yon can la rogs ram byed pa'i srid byus lag bstar ji ltar byas na legs min thad bsam 'char bsdu len bya ched yin tshul gsungs/#He told us we had each been specially invited and that the purpose of the meeting was to seek our opinions, especially about what were the best ways for the government to implement policies to help the intellectuals.$don de skad cha ring po spyad de ma gsungs kyang khong gi skad cha'i bstan don ni rig gnas gsar brje'i skabs ha cang snang chung dang sdug sbyong gtong yul shes yon can tshor da cha srid gzhung gis rogs ram byed rtsis yod pa de yin pa smra mi dgos pa zhig red/#He didn't say it in so many words, but what he meant of course was that the government now wanted to try and help the intellectuals who had been so neglected and persecuted during the Cultural Revolution.$

da ni mtshan mo red/ nga tshos Them si si khi wer bzhi mdo nas kho bskyur cing /_gong che ba'i sbug lam de brgyud nas slar yang ne'u jar dzi la phyin pa dang de nas lam la bud pa red/ Din dang nged gnyis kyis rlangs 'khor bskor res byas te chu tshod bcu'i nang war jin ni ya la bslebs song / da 'di ni lo mang po'i ring la nga tsho gnyis kher rkyang du kha brda byed pa'i gnas bab cig byung ba'i dus tshod thog ma de red/_Din gyis de ltar bshad byung / de nas khong gis mtshan gang la skad cha bshad byung / rmi lam zhig dang mtshungs par nga tsho gnyid du yur ba'i rgyal sa wa shing Ton dang de bzhin war jin ni ya mnga' sde'i grong mtha' dag brgyud de log cing /_nyi shar gyi skabs su a pho ma Thog si gtsang po brgal/_chu tshod brgyad pa'i steng du nga'i spun gyi sgo 'gram la bslebs pa red/_de nas dus tshod 'di'i ring yongs la Din ni rang gis mthong tshad dang /_rang gis bshad tshad/ nga tsho brgyud pa'i skabs yod tshad kyi gnas tshul yod tshad la ha cang dga' snang chen po skyes 'dug khong ni yid ches ngo ma zhig gi thog nas rang gi mgo 'khor zhing bla 'khyams 'dug da ni mi su zhig gis kyang nga tsho la dkon mchog yod pa ma red ces bshad mi thub pa ni a cang cang red/$It was night. We left him at Times Square and went back through the expensive tunnel and into New Jersey and on the road. differentiated terminology (cf. ibid. , 84 with n. 608)[1.] SacAcBh of the ' B asic Section ' , ## 4-5 (ed. see S 1 9 8 7 : 222 ) : nirodhasamiipatti is acittikii in aconventional sense, but not from the perspective of the highest truth (paramiirthatalJ), because iilaya­vijfiiina ceases only in Nirvana without remainder, i.e., after death.[2.] ' Proof Portion' of the 'Alayavijfiiina Treatise' at the beginning of the PaiicMBhVin (YBh! P ziRP8-4a2 ASBh 1 3 , 1 2- 1 5; HAKAMAYA 1 978a: 1 4 # vii; GRIFFITHS 1 98 6 : 1 3 6f; cf. SPARHAM 1 99 3 :J 3 1f): without iilayavijfiiina, a person in nirodhasamiipatti would die. Cf. also S 1 98 7 : 3 5 # 3 .2 . 1 , (4.2.9); 5 l 3 0.2.3� adanavijfiana, citta, All-Seed Mind1MA Taking turns at the wheel, Dean and I made Virginia in ten hours. “ Now this is the first time we’ve been alone and in a position to talk for years,” said Dean. And he talked all night. As in a dream, we were zooming back through sleeping Washington and back in the Virginia wilds, crossing the Appomattox River at daybreak, pulling up at my brother’s door at eight A.M. And all this time Dean was tremendously excited about everything he saw, everything he talked about, every detail of every moment that passed. He was out of his mind with real belief. “ And of course now no one can tell us that there is no God.

da ni mtshan mo red/#It was night.$nga tshos Them si si khi wer bzhi mdo nas kho bskyur cing /_gong che ba'i sbug lam de brgyud nas slar yang ne'u jar dzi la phyin pa dang de nas lam la bud pa red/#We left him at Times Square and went back through the expensive tunnel and into New Jersey and on the road.$Din dang nged gnyis kyis rlangs 'khor bskor res byas te chu tshod bcu'i nang war jin ni ya la bslebs song /#Taking turns at the wheel, Dean and I made Virginia in ten hours. “$da 'di ni lo mang po'i ring la nga tsho gnyis kher rkyang du kha brda byed pa'i gnas bab cig byung ba'i dus tshod thog ma de red/_Din gyis de ltar bshad byung /#Now this is the first time we’ve been alone and in a position to talk for years,” said Dean.$de nas khong gis mtshan gang la skad cha bshad byung /#And he talked all night.$rmi lam zhig dang mtshungs par nga tsho gnyid du yur ba'i rgyal sa wa shing Ton dang de bzhin war jin ni ya mnga' sde'i grong mtha' dag brgyud de log cing /_nyi shar gyi skabs su a pho ma Thog si gtsang po brgal/_chu tshod brgyad pa'i steng du nga'i spun gyi sgo 'gram la bslebs pa red/_de nas dus tshod 'di'i ring yongs la Din ni rang gis mthong tshad dang /_rang gis bshad tshad/#As in a dream, we were zooming back through sleeping Washington and back in the Virginia wilds, crossing the Appomattox River at daybreak, pulling up at my brother’s door at eight A.M. And all this time Dean was tremendously excited about everything he saw, everything he talked about, every detail of every moment that passed.$nga tsho brgyud pa'i skabs yod tshad kyi gnas tshul yod tshad la ha cang dga' snang chen po skyes 'dug khong ni yid ches ngo ma zhig gi thog nas rang gi mgo 'khor zhing bla 'khyams 'dug da ni mi su zhig gis kyang nga tsho la dkon mchog yod pa ma red ces bshad mi thub pa ni a cang cang red/#He was out of his mind with real belief. “ And of course now no one can tell us that there is no God.$

gcig yul gzhan du song na de la pha ma'am/_bu'am/_spun gang yang rung bas zas skom mang por sbyin no gsol lo zhes bsngos pa yang yul gzhan du song ba'i rmi lam du yang mi 'byung na dngos por za zhing 'thung ba lta ga la yod/ tshe 'phos nas lus dang bral ba la bsngos zhing gtad pa za zhing 'thung ba lta ga la yod/ kye rgyal po chen po tshe 'phos nas sems lus dang bral ba des bu dang spun la sogs pas gtad pa'i zas dang /_skom dngos po can 'di dag sems dngos po med pa gzugs med pas ji ltar bdag po byed par 'gyur/ de ci'i phyir zhe na/ bza' ba dang bca' ba ni lus yod pa'i yan lag gi rtsol ba la rag lus na sems la lus kyi yan lag de'i rtsol ba yod dam/ rgyal po chen pos gsol pa/ bcom ldan 'das de ltar lags na tshe 'phos pa la 'di na phan 'dogs pa'i bza' btung dang /_bzhon pa dang /_gos dang /_rgyan gtong ba 'di dag la don ma mchis pa lags sam/$And suppose one of them went off to another country. Although any of the parents, children, siblings, or cousins might resolve to give and offer a lot of food and drink to that person, none of that would appear to the person who had gone off to the other country, even in their dreams—let alone food and drink in reality. So why even mention food and drink dedicated to people who have died and have no body? O Great King, how would those people, whose minds have separated from their bodies after death, use their immaterial and formless minds to take possession of the real items of food and drink provided to them by their children, siblings, and the like? BRONKHORST, Johannes (2005): "The Reliability of Tradition". In: FedericoSQUARCINI (ed.): Boundaries, Dynamics and Construction of Traditionsin South Asia. Firenze: Firenze University Press: 63-76.BROUGH, John (1964): "The Chinese pseudo-translation of Arya-siira'sliitaka-miilii". In Asia Major, NS 11.1: 27-53 (reprinted in: JohnBROUGH: Collected Papers, ed. Minoru HAM and J.e. WRIGHT. London: School of Oriental and African Studies, University of London1996: 217-243).BRUHN, Klaus (2007): "Die Ahirhsa in der Ethik des Jaina-Autors Amrtacandra". In BIS 18: 1-78.BUSWELL, Robert E. (1989): The Formation of Ch 'an Ideology in China and Why would this be a problem? The answer is that eating and chewing depend on the workings of body parts. In that case, are the workings of the parts of the body to be found present in the mind?” The Great King then asked, > over and above the modes of existence [— that is, that are presumed by10340c10845< a complete realization of the abode of Sambhu: 920---> a complete realization of the abode of Sambhu: ⁹2010344,10357c10849,10868< Thus, this entirety - by which is ultimately meant the brahman pre- “Blessed One, if that is the case, then is it useless to offer deceased individuals the food, drink, mounts, clothes, and ornaments that were beneficial to them in the present world?”

gcig yul gzhan du song na #And suppose one of them went off to another country.$de la pha ma'am/_bu'am/_spun gang yang rung bas zas skom mang por sbyin no gsol lo zhes bsngos pa yang yul gzhan du song ba'i rmi lam du yang mi 'byung na dngos por za zhing 'thung ba lta ga la yod/#Although any of the parents, children, siblings, or cousins might resolve to give and offer a lot of food and drink to that person, none of that would appear to the person who had gone off to the other country, even in their dreams—let alone food and drink in reality.$tshe 'phos nas lus dang bral ba la bsngos zhing gtad pa za zhing 'thung ba lta ga la yod/#So why even mention food and drink dedicated to people who have died and have no body?$kye rgyal po chen po tshe 'phos nas sems lus dang bral ba des bu dang spun la sogs pas gtad pa'i zas dang /_skom dngos po can 'di dag sems dngos po med pa gzugs med pas ji ltar bdag po byed par 'gyur/#O Great King, how would those people, whose minds have separated from their bodies after death, use their immaterial and formless minds to take possession of the real items of food and drink provided to them by their children, siblings, and the like?$de ci'i phyir zhe na/#Why would this be a problem?$bza' ba dang bca' ba ni lus yod pa'i yan lag gi rtsol ba la rag lus na #The answer is that eating and chewing depend on the workings of body parts.$sems la lus kyi yan lag de'i rtsol ba yod dam/#In that case, are the workings of the parts of the body to be found present in the mind?”$rgyal po chen pos gsol pa/#The Great King then asked,$bcom ldan 'das de ltar lags na tshe 'phos pa la 'di na phan 'dogs pa'i bza' btung dang /_bzhon pa dang /_gos dang /_rgyan gtong ba 'di dag la don ma mchis pa lags sam/#“Blessed One, if that is the case, then is it useless to offer deceased individuals the food, drink, mounts, clothes, and ornaments that were beneficial to them in the present world?”$

de nas bcom ldan 'das kyis drang srong lnga brgya po de dag gdul ba'i dus la bab bo snyam du dgongs nas mnyan du yod pa nas mi snang bar gyur te/_nags khrod der gshegs pa dang / drang srong lnga brgya po de dag gis thag ring po zhig nas sangs rgyas bcom ldan 'das mthong ngo /_/mthong nas kyang gcig la gcig smras pa/ kye dge sbyong gau ta ma g.yel ba mang du len cing 'tsho ba spong ba btang ba de 'dir 'ongs kyis/ de 'ongs kyang bdag cag gis lag brdas spyil po bstan pa ma gtogs par de la smra bar mi bya kun du smra bar mi bya'o zhes smras nas drang srong lnga brgya po rnams kyang cang mi zer bar 'khod do/_/$The Blessed One thought, “The time has come to tame those five hundred sages.” He disappeared from Śrāvastī and traveled to the dark forest. bya '0; 'am de las kha cig, which eems to correspond to something like . "rad e kar y al?lvii, is strange). In the Pali version, pa!icca may, in fact. have intruded into the present sentence from those which follow, where it is both meaningful and confirmed by Chinese andTibetan. The five hundred sages saw the Blessed One from a distance, and when they saw him they said to one another, “Oh no! Here comes the ascetic Gautama, who has taken on many distractions and given up begging for his livelihood. When he gets here, let us not speak to him at all but only indicate the huts with a hand gesture.” So all five hundred sages hunkered down and said nothing at all.

de nas bcom ldan 'das kyis drang srong lnga brgya po de dag gdul ba'i dus la bab bo snyam du dgongs nas mnyan du yod pa nas mi snang bar gyur te/_nags khrod der gshegs pa dang /#The Blessed One thought, “The time has come to tame those five hundred sages.” He disappeared from Śrāvastī and traveled to the dark forest.$drang srong lnga brgya po de dag gis thag ring po zhig nas sangs rgyas bcom ldan 'das mthong ngo /_/mthong nas kyang gcig la gcig smras pa/#The five hundred sages saw the Blessed One from a distance, and when they saw him they said to one another,$kye dge sbyong gau ta ma g.yel ba mang du len cing 'tsho ba spong ba btang ba de 'dir 'ongs kyis/#“Oh no! Here comes the ascetic Gautama, who has taken on many distractions and given up begging for his livelihood.$de 'ongs kyang bdag cag gis lag brdas spyil po bstan pa ma gtogs par de la smra bar mi bya kun du smra bar mi bya'o zhes smras nas#When he gets here, let us not speak to him at all but only indicate the huts with a hand gesture.”$drang srong lnga brgya po rnams kyang cang mi zer bar 'khod do/_/#So all five hundred sages hunkered down and said nothing at all.$

de nas lho phyogs na de bzhin gshegs pa yon tan mtha' yas rin chen spobs pa'i sangs rgyas kyi zhing 'jig rten gyi khams sangs rgyas kyi spobs pa na/_byang chub sems dpa' rin chen srog shing zhes 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/ 'khor gyi khyams rin po che bkod par bcom ldan 'das kyi spyan sngar 'dug nas des bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te/$Then the light rays invited the bodhisattva Ratnayaṣṭi to come. He resided in a buddhafield situated in the south, called Buddha Courage, of the Tathāgata Countless Qualities Precious Courage. 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. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet.

de nas lho phyogs na de bzhin gshegs pa yon tan mtha' yas rin chen spobs pa'i sangs rgyas kyi zhing 'jig rten gyi khams sangs rgyas kyi spobs pa na/_byang chub sems dpa' rin chen srog shing zhes bya ba #Then the light rays invited the bodhisattva Ratnayaṣṭi to come. He resided in a buddhafield situated in the south, called Buddha Courage, of the Tathāgata Countless Qualities Precious Courage.$'od des bskul ma thag tu byang chub sems dpa' gang gA'i klung bcu'i bye ma snyed kyis yongs su bskor cing mdun du bdar te/#As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor.$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.$'khor gyi khyams rin po che bkod par bcom ldan 'das kyi spyan sngar 'dug nas des bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te/#Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet.$

jo mo rje btsun sgrol ma sogs//_zhal gzigs gnang ba thob pas na//_rmi lam na 'am mngon sum du//_zab pa dang ni rgya che ba'i//_dam chos rtag tu gsan pa lags// bla ma brgyud pa la theg pa thun mong ba dang theg pa chen po'i brgyud pa gnyis/_de la pha rol tu phyin pa dang gsang sngags gnyis las/ dang po la lta ba'i brgyud pa dang spyod pa'i brgyud pa gnyis/ phyi ma la byams pa nas brgyud pa dang 'jam dbyangs nas brgyud pa ste brgyud pa gsum mo//$Having perceived in meditation The countenances of your tantric meditational deities Such as Hevajra, Tri-samaya-byuha-raja Avalokiteshvara, Tara and so forth, You were guided in your life's works. Directly and also in dreams You constantly listened to mysic teachings from them. The Doctrine can be spoken of in terms of Hinayana and Mahayana lineages, or Sutrayana and Vajrayana. *yogini rnal-ḥbyor-ma.*yoginitantra rnal-ḥbyor-ma rgyud.yoşid btsun-mo.yauvana lan-tshos.*rakta khrag.rakṣasāśa srin-paḥi mtshams.*Rajakī gtso-blag-ma, tshos-ma. the Sutrayana lineages become twofold- the method and the wisdom transniissions. an die charakteristischen Bestimmungen eines anderen, (eben194 N M 167, 30f. : dosasahitam indriyarn; Vyom 540, 18f.: dosänugyhitasya indriyädeh.252143 The latter of these came to Atisha in an unbroken line from Manjushri. As for the former, he received two separate lines of transmission- one coming from Maitreya and the other from Manjushri.

jo mo rje btsun sgrol ma sogs//_zhal gzigs gnang ba thob pas na//_rmi lam na 'am mngon sum du//_zab pa dang ni rgya che ba'i//_dam chos rtag tu gsan pa lags//#Having perceived in meditation The countenances of your tantric meditational deities Such as Hevajra, Tri-samaya-byuha-raja Avalokiteshvara, Tara and so forth, You were guided in your life's works. Directly and also in dreams You constantly listened to mysic teachings from them.$bla ma brgyud pa la theg pa thun mong ba dang theg pa chen po'i brgyud pa gnyis/_de la pha rol tu phyin pa dang gsang sngags gnyis las/#The Doctrine can be spoken of in terms of Hinayana and Mahayana lineages, or Sutrayana and Vajrayana.$dang po la lta ba'i brgyud pa dang spyod pa'i brgyud pa gnyis/#the Sutrayana lineages become twofold- the method and the wisdom transniissions.$phyi ma la byams pa nas brgyud pa dang 'jam dbyangs nas brgyud pa ste brgyud pa gsum mo//#The latter of these came to Atisha in an unbroken line from Manjushri. As for the former, he received two separate lines of transmission- one coming from Maitreya and the other from Manjushri.$

'jig rten 'dzin gal te byang chub sems dpa' sems dpa' chen po rnams de ltar phung po lnga la shin tu mkhas pa dang /_khams bcwa brgyad la shin tu mkhas pa dang /_skye mched bcu gnyis la shin tu mkhas pa dang /_rten cing 'brel par 'byung ba bcu gnyis la shin tu mkhas pa dang /_dran pa nye bar gzhag pa bzhi la shin tu mkhas pa dang /_dbang po lnga la shin tu mkhas pa dang /_'phags pa'i lam yan lag brgyad pa la shin tu mkhas pa dang /_'jig rten dang 'jig rten las 'das pa'i chos la shin tu mkhas pa dang /_'dus byas dang 'dus ma byas pa'i chos la shin tu mkhas pas chos thams cad kyi de kho na'i mtshan nyid kyang shin tu mkhas la/$term that is used, in somewhat later223 strata of the Vinayapifaka - viz. theSkandhaka 224 and the Vinayavibhariga 225 - in connexion with the view thatalso plants (and even the earth)226 are living, sentient beings. Since this viewis presented as that of "people" (manussii),227 obviously not shared by theBuddhist monks themselves, it would seem to imply that at that stage ofdevelopment the Buddhist monks themselves no longer regarded plants asliving beings, and that for them the term ji'va would have been properlyapplicable only in a way not ineluding plants. Since this is precisely the waythe term is used in Asoka's inscriptions, it is tempting to draw the conclusion Wägt man des weiteren die Lesung der Sarvästiväda-/MUlasarvästivädaTradition (*satkäyanirodha; die Lesung des chinesischen Sarpyuktägamasei vorerst zurückgestellt) und die der Päli-Version gegeneinander ab, so “Lokadhara, through their great knowledge of the five aggregates, the eighteen elements, the twelve sense sources, the twelve links of dependent origination, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, the phenomena of the world and transcendence, and conditioned and unconditioned phenomena, bodhisattva great beings will gain great knowledge of the characteristic of the thatness of all phenomena.

'jig rten 'dzin gal te byang chub sems dpa' sems dpa' chen po rnams de ltar phung po lnga la shin tu mkhas pa dang /_khams bcwa brgyad la shin tu mkhas pa dang /_skye mched bcu gnyis la shin tu mkhas pa dang /_rten cing 'brel par 'byung ba bcu gnyis la shin tu mkhas pa dang /_dran pa nye bar gzhag pa bzhi la shin tu mkhas pa dang /_dbang po lnga la shin tu mkhas pa dang /_'phags pa'i lam yan lag brgyad pa la shin tu mkhas pa dang /_'jig rten dang 'jig rten las 'das pa'i chos la shin tu mkhas pa dang /_'dus byas dang 'dus ma byas pa'i chos la shin tu mkhas pas chos thams cad kyi de kho na'i mtshan nyid kyang shin tu mkhas la/#“Lokadhara, through their great knowledge of the five aggregates, the eighteen elements, the twelve sense sources, the twelve links of dependent origination, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, the phenomena of the world and transcendence, and conditioned and unconditioned phenomena, bodhisattva great beings will gain great knowledge of the characteristic of the thatness of all phenomena.$

da thengs bcos min gyi sgo nas sdod rogs zer bas/_nga rang khong khro langs ma byung / de las ldog ste ngas rang nyid lha sar lam sang 'gro thabs med na/_rang gi bza' zla 'di ga slob grwar khrid yong ste mnyam sdod byas chog pa zhes bshad par slob grwa'i las byed kyis mos mthun byas par ma zad/ nga dang sangs rgyas lags kyi gnam gru'i gla cha yang sprad pas/_dus thung nang nga rang lha sar bskyod/_da thengs ni de sngon ltar gsang yib btson khang du 'gro ba ma yin par/_rang khyim la song nas bza' zla rang dang mnyam sdod byed par bsu ru 'gro ba red/ nga rang lha sar gza' 'khor gnyis tsam bsdad/_sangs rgyas lags nga dang 'phrad par dga' po byung na yang khong nga dang mnyam du rgya nag la yong rgyu'i mos mthun thob par ngas bsam pa las lhag pa'i dka' las byung / rgyu mtshan gcig ni khong so so'i gcung mo dang bral 'dod med pa de red/ gcen gcung gnyis kyis myangs pa'i dka' sdug de tshos khong gnyis sems thag ha cang nye por gyur yod/$They genuinely seemed to want me to stay, and so I didn't become angry. Instead, I asked that if I couldn't go to Lhasa right away I be allowed to bring my wife here to the school to stay with me. The officials agreed and even paid for my plane fare and Sangyela's, and in a short time I was on my way to Lhasanot to the Sangyib prison as before but to my home, to bring my wife back to live with me! This verse is quoted without comment in Parāśaramādhava (Ācāra, p.688);—in Hemādri (Śrāddha, p.482);—and in Śrāddhakriyākaumudī (p.40).(verses 3.150-166) I stayed in Lhasa for about two weeks, but though Sangyela was delighted to see me I had a harder time than I thought getting her to follow me back to China. "50-51. ""On account of the similarity of the power of the sentence, as"also of words and their meauings,—it is only the interpretation free from"ellipsis, &c., that is everywhere proper."""51-52. Thus the unlawful assumptions, that would be necessary onaccount of impossibility consequent upon the contradiction of one or the For one thing, she didn't want to leave her sister. The hardships the two had suffered had made them very close.

da thengs bcos min gyi sgo nas sdod rogs zer bas/_nga rang khong khro langs ma byung /#They genuinely seemed to want me to stay, and so I didn't become angry.$de las ldog ste ngas rang nyid lha sar lam sang 'gro thabs med na/_rang gi bza' zla 'di ga slob grwar khrid yong ste mnyam sdod byas chog pa zhes bshad par slob grwa'i las byed kyis mos mthun byas par ma zad/#Instead, I asked that if I couldn't go to Lhasa right away I be allowed to bring my wife here to the school to stay with me.$nga dang sangs rgyas lags kyi gnam gru'i gla cha yang sprad pas/_dus thung nang nga rang lha sar bskyod/_da thengs ni de sngon ltar gsang yib btson khang du 'gro ba ma yin par/_rang khyim la song nas bza' zla rang dang mnyam sdod byed par bsu ru 'gro ba red/#The officials agreed and even paid for my plane fare and Sangyela's, and in a short time I was on my way to Lhasanot to the Sangyib prison as before but to my home, to bring my wife back to live with me!$nga rang lha sar gza' 'khor gnyis tsam bsdad/_sangs rgyas lags nga dang 'phrad par dga' po byung na yang khong nga dang mnyam du rgya nag la yong rgyu'i mos mthun thob par ngas bsam pa las lhag pa'i dka' las byung /#I stayed in Lhasa for about two weeks, but though Sangyela was delighted to see me I had a harder time than I thought getting her to follow me back to China.$rgyu mtshan gcig ni khong so so'i gcung mo dang bral 'dod med pa de red/#For one thing, she didn't want to leave her sister.$gcen gcung gnyis kyis myangs pa'i dka' sdug de tshos khong gnyis sems thag ha cang nye por gyur yod/#The hardships the two had suffered had made them very close.$

'du byed khams dang don dam mtshan nyid ni/_/gcig dang tha dad bral ba'i mtshan nyid de/_/ gcig dang tha dad du yang gang rtog pa/_/de dag tshul bzhin ma yin zhugs pa yin/_/ skye ba po yis lhag mthong dang /_/zhi gnas goms par byas nas ni/_/gnas ngan len gyi 'ching ba dang /_/mtshan ma'i 'ching las rnam grol 'gyur/_/ blo gros shin tu rnam dag gi le'u ste gsum pa'o//_// de nas bcom ldan 'das kyis tshe dang ldan pa rab 'byor la bka' stsal pa/ rab 'byor khyod kyis sems can gyi khams na gang dag mngon pa'i nga rgyal gyis mngon du zin cing shes pa brda sprod par byed pa'i sems can ni ji tsam zhig yod par shes/ khyod kyis sems can gyi khams na gang dag mngon pa'i nga rgyal med par shes pa brda sprod par byed pa'i sems can ni ji tsam zhig yod par shes/ rab 'byor gyis gsol pa/$“The defining characteristics of the domains of conditioned phenomena and of the ultimateAre free from being distinct or indistinct. aniyata- s. gotram, rä8ift,, 8rävaka!tanuttara'J?'lt yanam 65anuttarä aamyaksarpbodhi!t 59-65;167(b)anusayafl, 4 7; 95; 118 f.; 157 Those who imagine them to be distinct or indistinct are mistaken. “As beings practice mental stillness and insight,They will be liberated from the bonds of corruptionAnd the bonds of phenomenal appearance.” (58b8-59a1).PP D reads: gtan tshigs dang dpe ma brjod pa'i phyir dang gzhan gyis smras pa'i nyes pa ma bsal ba'i phyir dang | glags yod pa'i tshig yin pa'i phyir te...(49a6-7). [2.1.3] Insofern alle smṛtyupasthānas sowohl kontaminierte (sāsrava) alsauch bedingte unkontaminierte (anāsrava) Faktoren einschließen (B.2.1.1.2), sind sie sowohl Gegenstand von duḥkha- und samudaya-jñāna(A.3.2.2.1) wie auch von mārga-jñāna (A.3.2.2.2). Gegenstand von niPr 718a20-22/650c6-7. Vgl. dazu auch die Definition des vedanā-skandha Pr699b11-13/634c9-11, sowie dessen Analyse Pr 768b19-22/691a17-18. This was the chapter of the bodhisattva Su­viśuddha­mati—the third chapter. Then the Blessed One spoke these words to Subhūti: “Subhūti, do you know how many beings in the world display their knowledge under the influence of conceit? Do you know how many beings in the world display their knowledge without conceit?” Subhūti answered,

'du byed khams dang don dam mtshan nyid ni/_/gcig dang tha dad bral ba'i mtshan nyid de/_/#“The defining characteristics of the domains of conditioned phenomena and of the ultimateAre free from being distinct or indistinct.$gcig dang tha dad du yang gang rtog pa/_/de dag tshul bzhin ma yin zhugs pa yin/_/#Those who imagine them to be distinct or indistinct are mistaken.$skye ba po yis lhag mthong dang /_/zhi gnas goms par byas nas ni/_/gnas ngan len gyi 'ching ba dang /_/mtshan ma'i 'ching las rnam grol 'gyur/_/#“As beings practice mental stillness and insight,They will be liberated from the bonds of corruptionAnd the bonds of phenomenal appearance.”$blo gros shin tu rnam dag gi le'u ste gsum pa'o//_//#This was the chapter of the bodhisattva Su­viśuddha­mati—the third chapter.$de nas bcom ldan 'das kyis tshe dang ldan pa rab 'byor la bka' stsal pa/#Then the Blessed One spoke these words to Subhūti:$rab 'byor khyod kyis sems can gyi khams na gang dag mngon pa'i nga rgyal gyis mngon du zin cing shes pa brda sprod par byed pa'i sems can ni ji tsam zhig yod par shes/#“Subhūti, do you know how many beings in the world display their knowledge under the influence of conceit?$khyod kyis sems can gyi khams na gang dag mngon pa'i nga rgyal med par shes pa brda sprod par byed pa'i sems can ni ji tsam zhig yod par shes/#Do you know how many beings in the world display their knowledge without conceit?”$rab 'byor gyis gsol pa/#Subhūti answered,$

[!]bud med dang khye'u'am/_bu mo'am skyes pa rnams bcos ma'am bcos ma ma yin pa de'i dus su blo bur du 'di skad ces/ [!]rgyal ba dang grub pa dang sbyin pa dang byin pa dang khyer cig ces pa dang / [!]dpal dang 'bras bu dang /_'bras bu yod pa dang /_cho ga dang brgya byin dang / [!]mang po dang de dag la sogs pa'i sgra gzhan rab tu dge ba 'don pa'am dril bu'i sgra dang dga' ba'i sgra thos na [!]des na rig pa 'dzin pas shes par bya ba ni/_sangs rgyas bcom ldan 'das dang byang chub sems dpa' chen po rnams kyis byin gyis brlabs pa ni 'di yin te/ [!]don yod pa'i grub pa ni 'di yin zhing gzhan du ma yin no zhes so/_/$Women, boys, girls, and men—both real and imagined —will at that time spontaneously say the following: “ ‘Victory is accomplished! Take the offering that has been offered! This is glorious and fruitful, with an opulence matching that of Śakra!’ {4.11} “They, and others too, will say similar words. Sounds of a bell or sounds of rejoicing may also be heard. Only then will the knowledge holder know that the thread has been blessed by the holy buddhas and the great bodhisattvas, not in any other way. inconsistency and is based on questionable presuppositions, to be discussed and discarded inch. 4 . 2 . 6 . 1 .1 99 . 2 . As for the literal meaning of upadana in this context, it is, as far as I can see, noteasy to pin it down. The vijnana could be taken to be sopadana because it is beset with orunder the sway of (sa-) clinging (upadana), Le., defilements, being laden with them at least ina latent form . Or it could be so because it has the character of appropriating (upadana, activesense), or keeping appropriated, karmic imprints and anusayas or kZesabljas, or is furnishedwith them as its ' appropriation ' (upadana, passive sense) or ' fuel ' . But what is important formy argument is that in this exegetic tradition the expression sopadanam vijnanam refers, insome way or other, to the vijnana' s being associated, at any rate in a latent form, with a The accomplishment will not be futile. {4.12}

[!]bud med dang khye'u'am/_bu mo'am skyes pa rnams bcos ma'am bcos ma ma yin pa de'i dus su blo bur du 'di skad ces/#Women, boys, girls, and men—both real and imagined —will at that time spontaneously say the following:$[!]rgyal ba dang grub pa dang sbyin pa dang byin pa dang khyer cig ces pa dang /#“ ‘Victory is accomplished! Take the offering that has been offered!$[!]dpal dang 'bras bu dang /_'bras bu yod pa dang /_cho ga dang brgya byin dang /#This is glorious and fruitful, with an opulence matching that of Śakra!’ {4.11}$[!]mang po dang de dag la sogs pa'i sgra gzhan rab tu dge ba 'don pa'am dril bu'i sgra dang dga' ba'i sgra thos na#“They, and others too, will say similar words. Sounds of a bell or sounds of rejoicing may also be heard.$[!]des na rig pa 'dzin pas shes par bya ba ni/_sangs rgyas bcom ldan 'das dang byang chub sems dpa' chen po rnams kyis byin gyis brlabs pa ni 'di yin te/#Only then will the knowledge holder know that the thread has been blessed by the holy buddhas and the great bodhisattvas, not in any other way.$[!]don yod pa'i grub pa ni 'di yin zhing gzhan du ma yin no zhes so/_/#The accomplishment will not be futile. {4.12}$

nga tsho'i sde bar mtshon na de sngon nas khyim tshang re re byas te par re sprad song /_zhes brjod byung / de 'brel gnas tshul nang da lo nas bzung krung hwa mi rigs kyi mthong tshor gzugs brnyan sngar las brtan po 'dzugs pa dang /_rgya che'i mang tshogs la tang gi bka' drin dran pa dang tang gi bka' la nyan pa/_tang gi rjes su 'brang ba bcas kyi chod sems brtan po 'dzugs ched/_mdzod dge rdzong gis gtso 'dzin gyi par dgon pa dang las khungs/_slob grwa dang khe las/_khyim tshang so sor bkal ba'i las 'gul spel bzhin yod/ ces bshad 'dugayang gnas tshul de'i nang mdzod dge rdzong dril bsgrags las khungs kyis hur thag 'bad thag sgos/_sa gnas kyi zhing 'brog mang tshogs dang dgon sde khag sogs la mgo 'khrid tsho'i par tshar 14000_'grem spel byas yod pa dang / gnad don des mdzod dge rdzong yongs kyi dud khyim re res mgo 'khrid kyi 'dra par khyim gyi mthor sar bkal te/$The same source said that photos were distributed to every home in his village. Similarly, beginning this year, in a bid to further strengthen the image of the People’s Republic of China and promote a sense of unity, the masses were called to embrace their gratitude to the party, obey their orders, and support them wholeheartedly while displaying the portraits of Zoege County’s leaders in every home, schools, monasteries, offices. The Zoege County’s information and publicity office has diligently distributed 14000 portraits of Chinese leaders to every household including farmers, nomads, schools, and monasteries. Madanapārijāta (p.36) goes on to add that the dumb and the insane, as never fit for the sacraments, are not to be regarded as ‘apostates’ by reason of the omission of the sacraments; so that in the event of their having children these latter do not lose their Brāhmaṇa-hood or their right to the sacraments.Vīramitrodaya (Saṃskāra, p.347) quotes this verse as from Manu and Yama both.(Verse 38-39)See Comparative notes for Verse 2.38.This verse is quoted in Prāyaścittaviveka (p.144);—and in Smṛticandrikā (Saṃskāra, p.73), which explains ‘brahma-sambandha’ as ‘teaching and so forth,’ and ‘apūtaiḥ’ as those who have not performed the prescribed expiatory rites. präm-yam änape%am hi ( 9 )82cdprämäaye tadabhäve cä- (od. nä-)94ab The authorities have instructed every family to hang the portraits in a prominent place within their homes to symbolize their loyalty to the party.

nga tsho'i sde bar mtshon na de sngon nas khyim tshang re re byas te par re sprad song /_zhes brjod byung /#The same source said that photos were distributed to every home in his village.$de 'brel gnas tshul nang da lo nas bzung krung hwa mi rigs kyi mthong tshor gzugs brnyan sngar las brtan po 'dzugs pa dang /_rgya che'i mang tshogs la tang gi bka' drin dran pa dang tang gi bka' la nyan pa/_tang gi rjes su 'brang ba bcas kyi chod sems brtan po 'dzugs ched/_mdzod dge rdzong gis gtso 'dzin gyi par dgon pa dang las khungs/_slob grwa dang khe las/_khyim tshang so sor bkal ba'i las 'gul spel bzhin yod/#Similarly, beginning this year, in a bid to further strengthen the image of the People’s Republic of China and promote a sense of unity, the masses were called to embrace their gratitude to the party, obey their orders, and support them wholeheartedly while displaying the portraits of Zoege County’s leaders in every home, schools, monasteries, offices.$ces bshad 'dugayang gnas tshul de'i nang mdzod dge rdzong dril bsgrags las khungs kyis hur thag 'bad thag sgos/_sa gnas kyi zhing 'brog mang tshogs dang dgon sde khag sogs la mgo 'khrid tsho'i par tshar 14000_'grem spel byas yod pa dang /#The Zoege County’s information and publicity office has diligently distributed 14000 portraits of Chinese leaders to every household including farmers, nomads, schools, and monasteries.$gnad don des mdzod dge rdzong yongs kyi dud khyim re res mgo 'khrid kyi 'dra par khyim gyi mthor sar bkal te/#The authorities have instructed every family to hang the portraits in a prominent place within their homes to symbolize their loyalty to the party.$

der brten gar dpon gyis nga la khong gi re ba de gsung skabs nga hon 'thor ma byung / des nga rang gi 'khrig spyod kyi ngos 'dzin la shugs rkyen gang yang thebs kyi med la/_de'i thog nas mi gzhan dag gis nga'i thog la 'dzin pa'i bsam tshul la'ang 'gyur ba gang yang 'gro rgyu min pa ngas shes kyi yod/ dbang 'dus kyi dga' rogs byed rgyur mos mthun byas pa de ni/_nga rang la khe phan che ba'i thag gcod yag po zhig tu gyur/ ma gzhi khong gzhung sa'i gzhung zhabs min na yang /_gnad che'i las sne zhig gi phyag mdzod yin pa'i cha nas mi drag tsho'i dkyil khor nang gi mi mang pos khong zhal tshor gyi 'dug/ der brten khong gi gnas babs dang dbang cha'i 'brel ba la brten nas nga la thad kar khe phan thob byung / de'i thog nged gnyis 'brel ba byung ba'i thog ma nyid nas khong gi nga la dga' mos chen po gnang ste byams po byed pa dang /$softness of the bed we had prepared, yet we are led to prepare our softbeds beforehand.19. And further, if one were to realise, at the time of enjoyment, thefact of its being the result (of a certain well-defined action),-then, as inthe case of roads, &c., so in the matter of sacrifices also, the Veda wouldlose all its authority.20."Obj.: ""If your Souls be inactive (without any action), on ac-"count of their eternality and all-pervading character, and unmodifiableby pleasure and pain, what sort of the character of doer and enjoyer can Thus, when the head of the gadrugba made his request, I was not shocked. It did not affect my sense of my own sexual identity, and I knew it would not affect anybody else's opinion of me in that sense. Agreeing to become Wangdula's lover turned out to be a good decision for me. Though not a government official himself, as the steward of an important official Wangdu was well known in elite circles. I therefore benefited directly from his connections with status and power. Moreover, from the beginning of our relationship, he took an interest in me as an individual. He treated me kindly,

der brten gar dpon gyis nga la khong gi re ba de gsung skabs nga hon 'thor ma byung /#Thus, when the head of the gadrugba made his request, I was not shocked.$des nga rang gi 'khrig spyod kyi ngos 'dzin la shugs rkyen gang yang thebs kyi med la/_de'i thog nas mi gzhan dag gis nga'i thog la 'dzin pa'i bsam tshul la'ang 'gyur ba gang yang 'gro rgyu min pa ngas shes kyi yod/#It did not affect my sense of my own sexual identity, and I knew it would not affect anybody else's opinion of me in that sense.$dbang 'dus kyi dga' rogs byed rgyur mos mthun byas pa de ni/_nga rang la khe phan che ba'i thag gcod yag po zhig tu gyur/#Agreeing to become Wangdula's lover turned out to be a good decision for me.$ma gzhi khong gzhung sa'i gzhung zhabs min na yang /_gnad che'i las sne zhig gi phyag mdzod yin pa'i cha nas mi drag tsho'i dkyil khor nang gi mi mang pos khong zhal tshor gyi 'dug/#Though not a government official himself, as the steward of an important official Wangdu was well known in elite circles.$der brten khong gi gnas babs dang dbang cha'i 'brel ba la brten nas nga la thad kar khe phan thob byung /#I therefore benefited directly from his connections with status and power.$de'i thog nged gnyis 'brel ba byung ba'i thog ma nyid nas khong gi nga la dga' mos chen po gnang ste byams po byed pa dang /#Moreover, from the beginning of our relationship, he took an interest in me as an individual. He treated me kindly,$

khams las dben par bgyi ba'i slad du bgos lags kyi/_khams dmigs par bgyi ba'i slad du ma lags/ skye mched las dben par bgyi ba'i slad du bgos lags kyi/_skye mched dmigs par bgyi ba'i slad du ma lags te/ 'di lta ste/_dben pa'i go cha de lta bu'i go cha de bgos lags so/_/ bcom ldan 'das go cha de ni dben pa'i go cha lags te/ de la ni go cha ma mchis go cha'i 'bras bu ma mchis te/ gang yang thob par bgyi ba'i slad du ma lags/_dor bar bgyi ba'i slad du ma lags pa de lta bu'i go cha de bgos lags so/_/ bdag 'di ni go cha'o zhes mos par mi bgyid cing g.yar gyis mi len pa dang /_go cha 'di ni 'di lta bu'o zhes g.yar gyis mi len pa dang /_tshad de lta bu'o zhes g.yar gyis mi len pa dang /_go cha 'di ni 'di'i phyir ro zhes g.yar gyis mi len pa de lta bu'i go cha de bgos lags so/_/ bcom ldan 'das gal te g.yar gyis blangs na ni bdag nye bar blangs par 'gyur ba zhig na/$We bear it for the sake of disengaging from the elements—not for the sake of observing them. We bear it for the sake of disengaging from the sense sources—not for the sake of observing them. Such is the armor of disengagement that we bear. “Blessed One, this is an armor of disengagement. It is not an armor and does not bring the results of an armor. Hence, it is not worn for the sake of obtaining anything at all. Neither is it worn for the sake of giving up anything. We do not think of it as an armor, or assert it to be so. We do not assert it to be in any particular way, as having any particular extent, or as having any particular purpose. Such is the armor that we bear. “Blessed One, if we were to assert the armor in any way, we would also perpetuate the self. But,

khams las dben par bgyi ba'i slad du bgos lags kyi/_khams dmigs par bgyi ba'i slad du ma lags/#We bear it for the sake of disengaging from the elements—not for the sake of observing them.$skye mched las dben par bgyi ba'i slad du bgos lags kyi/_skye mched dmigs par bgyi ba'i slad du ma lags te/#We bear it for the sake of disengaging from the sense sources—not for the sake of observing them.$'di lta ste/_dben pa'i go cha de lta bu'i go cha de bgos lags so/_/#Such is the armor of disengagement that we bear.$bcom ldan 'das go cha de ni dben pa'i go cha lags te/#“Blessed One, this is an armor of disengagement.$de la ni go cha ma mchis go cha'i 'bras bu ma mchis te/#It is not an armor and does not bring the results of an armor.$gang yang thob par bgyi ba'i slad du ma lags/_dor bar bgyi ba'i slad du ma lags pa de lta bu'i go cha de bgos lags so/_/#Hence, it is not worn for the sake of obtaining anything at all. Neither is it worn for the sake of giving up anything. We do not think of it as an armor, or assert it to be so.$bdag 'di ni go cha'o zhes mos par mi bgyid cing g.yar gyis mi len pa dang /_go cha 'di ni 'di lta bu'o zhes g.yar gyis mi len pa dang /_tshad de lta bu'o zhes g.yar gyis mi len pa dang /_go cha 'di ni 'di'i phyir ro zhes g.yar gyis mi len pa de lta bu'i go cha de bgos lags so/_/#We do not assert it to be in any particular way, as having any particular extent, or as having any particular purpose. Such is the armor that we bear.$bcom ldan 'das gal te g.yar gyis blangs na ni bdag nye bar blangs par 'gyur ba zhig na/#“Blessed One, if we were to assert the armor in any way, we would also perpetuate the self. But,$

'dod rngam ni legs nyes gang yin rung /_de ni nga tshos thog mar nges dgos pa'i don bya de yin/ khyod kyis rang nyid kyi mtha' kha thag nye na yod pa'i 'dod rngam can gyi mi rnams la lta zhib cig byos dang / khyod kyi yid sems 'dod rngam gyis khengs nas yod pa'i skabs su/_khyod kyis bya ba ji ltar byed kyin yod dam/ khyod kyis bsam bya thams cad rang nyid kho na ma yin nam/ chen po su zhig la 'gyur 'dod kyi ham pa de mngon du 'gyur ba'i ched du khyod rang brlang spyod ldan pa zhig tu gyur te/_khyod kyis pha rol ba gzhogs su g.yugs te bskyur 'gro/ de yi rkyen gyis/_nga tshos rgyal pham gnyis kha gtad la 'greng du bcug ste/_nam yang 'thab rtsod byed pa'i spyi tshogs shig bskrun 'dug/ de bzhin khyod dang khyod kyi 'dod pa la smon mkhan rnams kyi bar la yang nam yang zam mi chad pa'i 'gal ba dang 'thab rtsod kyis khengs nas yod pas/ de yis gsar gtod rang bzhin gyis khengs pa'i spyi tshogs shig bskrun thub bam/ khyod kyis shes sam/$That is the first thing to find out, not to ask whether ambition is right or wrong. Look around you, observe all the people who are ambitious. What happens when you are ambitious? You are thinking about yourself, are you not? You are cruel, you push other people aside because you are trying to fulfil your ambition, trying to become a big man, thereby creating in society the conflict between those who are succeeding and those who are falling behind. There is a constant battle between you and the others who are also after what you want; and is this conflict productive of creative living? Do you understand,

'dod rngam ni legs nyes gang yin rung /_de ni nga tshos thog mar nges dgos pa'i don bya de yin/#That is the first thing to find out, not to ask whether ambition is right or wrong.$khyod kyis rang nyid kyi mtha' kha thag nye na yod pa'i 'dod rngam can gyi mi rnams la lta zhib cig byos dang /#Look around you, observe all the people who are ambitious.$khyod kyi yid sems 'dod rngam gyis khengs nas yod pa'i skabs su/_khyod kyis bya ba ji ltar byed kyin yod dam/#What happens when you are ambitious?$khyod kyis bsam bya thams cad rang nyid kho na ma yin nam/#You are thinking about yourself, are you not?$chen po su zhig la 'gyur 'dod kyi ham pa de mngon du 'gyur ba'i ched du khyod rang brlang spyod ldan pa zhig tu gyur te/_khyod kyis pha rol ba gzhogs su g.yugs te bskyur 'gro/#You are cruel, you push other people aside because you are trying to fulfil your ambition, trying to become a big man,$de yi rkyen gyis/_nga tshos rgyal pham gnyis kha gtad la 'greng du bcug ste/_nam yang 'thab rtsod byed pa'i spyi tshogs shig bskrun 'dug/#thereby creating in society the conflict between those who are succeeding and those who are falling behind.$de bzhin khyod dang khyod kyi 'dod pa la smon mkhan rnams kyi bar la yang nam yang zam mi chad pa'i 'gal ba dang 'thab rtsod kyis khengs nas yod pas/#There is a constant battle between you and the others who are also after what you want;$de yis gsar gtod rang bzhin gyis khengs pa'i spyi tshogs shig bskrun thub bam/#and is this conflict productive of creative living?$khyod kyis shes sam/#Do you understand,$

de ltar byas na tshe 'dir yang ltung bas mi gos pa dang shi nas kyang ngan song du mi ltung ba dang lam gyi rtogs pa ma thob pa thob par bya ba'i rgyu'i tshogs la gnas par gsungs so//$]OHNSTON,Patna 1950J 55.16-17). Irthe reading of the ms. ("nnbhE;va!l, supported by YBhc) is preferred, 1 should propose to1989: 40. of Rudra, a level of experience where one is able to reabsorb within himself all cognizablereality. Hence they will be described in the following lines of the commentary as possessedof unsurpassed knowledge and powers (see, n. 324, the definition of bhagavat), whereas theknowledge and the faculties of the kṣetrajña are limited. Nevertheless, the yogin possesses If you do this, it is said that you will not be tarnished by infractions in this lifetime; even after death, you will not fall into the miserable realms; and you will have the preconditions for attaining knowledge of the paths that you have not yet attained.

de ltar byas na tshe 'dir yang ltung bas mi gos pa dang shi nas kyang ngan song du mi ltung ba dang lam gyi rtogs pa ma thob pa thob par bya ba'i rgyu'i tshogs la gnas par gsungs so//#If you do this, it is said that you will not be tarnished by infractions in this lifetime; even after death, you will not fall into the miserable realms; and you will have the preconditions for attaining knowledge of the paths that you have not yet attained.$

de bzhin gshegs pa ting nge 'dzin gyi dbang po shes pa de la yang zhu ba zhus pa na/ bskal par lan gsung ba nas/_de bzhin du sbyar te/ khyim bdag ji ltar na de bzhin gshegs pas ting nge 'dzin gyi dbang po shes pa 'gog pa shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/ khyim bdag 'di la de bzhin gshegs pas rgyu gang dang rkyen gang dag gis ting nge 'dzin gyi dbang po skyes pa'i rgyu de dang rkyen de dag 'gog pa las ting nge 'dzin gyi dbang po 'gags te/_de de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen te/ de bzhin gshegs pa de la yang zhu ba zhus pa na/ 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 pas ting nge 'dzin gyi dbang po shes pa 'gog par 'gyur ba'i lam shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/$When the Thus-Gone One is asked about this, he can respond for an eon, and so forth, “Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of the absorption faculty. Householder, the Thus-Gone One knows the causes and conditions by which the absorption faculty arises. From the cessation of those causes follows the cessation as related to the absorption faculty. That is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about this, he can respond for an eon, and am the Self of the universe',972TRANSLATIONhe who has knowledge (jñānin) should [now] merge in brahman,that is, should, after dissolving all limitation, attain identity 974 with brah-man, which is a uniform mass of blissful consciousness, is complete and issuited to expanding, 975 and which is his own nature.And to him who asks: Kārikās 79-80Kārikā 81Karikā 82Karikā 83Karikā 84 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 absorption faculty.

de bzhin gshegs pa ting nge 'dzin gyi dbang po shes pa de la yang zhu ba zhus pa na/#When the Thus-Gone One is asked about this,$bskal par lan gsung ba nas/_de bzhin du sbyar te/#he can respond for an eon, and so forth,$khyim bdag ji ltar na de bzhin gshegs pas ting nge 'dzin gyi dbang po shes pa 'gog pa 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 cessation as related to knowledge of the absorption faculty.$khyim bdag 'di la de bzhin gshegs pas rgyu gang dang rkyen gang dag gis ting nge 'dzin gyi dbang po skyes pa'i rgyu de dang rkyen de dag 'gog pa las ting nge 'dzin gyi dbang po 'gags te/_de de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen te/#Householder, the Thus-Gone One knows the causes and conditions by which the absorption faculty arises. From the cessation of those causes follows the cessation as related to the absorption faculty. That is what the Thus-Gone One correctly understands.$de bzhin gshegs pa de la yang zhu ba zhus pa na/#When the Thus-Gone One is asked about this,$bskal par lan gsung ba nas/#he can respond for an eon, and$de bzhin du sbyar te de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/#Therefore, he will enjoy this temple with its sandalwood courtyard.$khyim bdag ji ltar na de bzhin gshegs pas ting nge 'dzin gyi dbang po shes pa 'gog par 'gyur ba'i lam shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/#“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of the absorption faculty.$

yon tan kun 'byung /_nam mkha' dri med/_gsang ldan/_mi 'khrugs pa/_rdo rje sems dpa' la sogs rnal 'byor rgyud kyi skor gyi dbang bka' rgyud 'grel gyi bshad bka' ma lus par rdzogs par mdzad/$2-8-9 Kasuga, Bunkyo-ku, Tokyo 112-0003, Japan© Lambert Schmithausen 2014First published khu baḥi rnam pa bcom ldan yin ||gcig dan du ma bral ba ste ||rań gi [3206] rig pahi ye ses hdi ||ḥdi ni byin rlabs rim paḥi phyir ||sa dan chu dan rlun dań ni ||rań gźan rig paḥi tshor ba yis ||mtho ris mi yul rkan ḥog gi ||rań gźan cha yi rnam rtog gis ||thams cad rig byed grub mthaḥ dan || h7-tr) Exalted One! How should the characteristic (lakṣaṇa) of thearising of mental phenomena (citta) in the Tathāgata beunderstood? [Answer:] Mañjuśrī! The Tathāgatas are notcharacterized (prabhāvita) by [what is designated as] mind (citta),thought (manas) or cognition (vijñāna) (i.e. by ordinary mentalphenomena involving any effort). Rather, the mental phenomena He also gave the empowerments and teachings of Yoga Tantra including Tsemo and Dorying (rtse mo, rdor dbyings), Namgyalma (khams gsum mam rgyal), Kunrig, Ushnishavijaya (gtsug dgu), Vajrapani Conqueror of the Lord of Death (phyag rdor 'chi bdag 'joms pa), Choying Sung Wang (chos dbyings gsung dbang), Yontan Kunjung (yon tan kun 'byung), Namkha Drime, Sangdan, Mitrugpa, Vajrasattva and so forth, as well as teachings on the root tantras and on all the commentaries.

yon tan kun 'byung /_nam mkha' dri med/_gsang ldan/_mi 'khrugs pa/_rdo rje sems dpa' la sogs rnal 'byor rgyud kyi skor gyi dbang bka' rgyud 'grel gyi bshad bka' ma lus par rdzogs par mdzad/#He also gave the empowerments and teachings of Yoga Tantra including Tsemo and Dorying (rtse mo, rdor dbyings), Namgyalma (khams gsum mam rgyal), Kunrig, Ushnishavijaya (gtsug dgu), Vajrapani Conqueror of the Lord of Death (phyag rdor 'chi bdag 'joms pa), Choying Sung Wang (chos dbyings gsung dbang), Yontan Kunjung (yon tan kun 'byung), Namkha Drime, Sangdan, Mitrugpa, Vajrasattva and so forth, as well as teachings on the root tantras and on all the commentaries.$

lhog rgal gcod na zangs khab kyis bya'o/_/ 'thab pa dang /_rtsod pa dang /_'ching ba thams cad las thar bar bya na lan bdun bzlas brjod bya ste/ rtag tu nor yang 'phel bar 'gyur/_bgegs dang log 'dren thams cad las kyang thar bar 'gyur ro/_/ ji ste de bzhin gshegs pa mthong bar 'dod na des phyogs gtsang mar mchod rten gyi 'khor sar dkyil 'khor bskus la/_a ga rus bdugs te/ lan stong rtsa brgyad bzlas brjod byas na/_de'i drung du sngas shar phyogs su bstan te nyal na de bzhin gshegs pa mthong bar 'gyur ro/_/ [!]yid la ci smon pa de thams cad ston to/_/tshe'am stobs sam pham rgyal thams cad kyang ston to/_/ de nas de bzhin gshegs pa gser thub steng gi nam mkha' la bzhugs te/ sems can thams cad la phan pa'i don dang /_nad thams cad rab tu zhi bar bya ba dang /_'byung po thams cad bzlog pa'i phyir gsang sngags kyi gzhi 'di dag bka' stsal to/_/$“A copper needle incanted with the mantra can be used to remove a tumor. If recited seven times, the mantra will free you from all manner of quarrels, disputes, and bondage. Your wealth will also continually increase, and you will be free from all manner of obstructing beings and corrupting beings. "Tillemans translates (CŚT 175f.): ""The vase is de- signated in dependence (brten nas 'dogs pa = upādāya prajñapti) upon the eight substances (rdzas = dravya), i.e." “Or, if you wish to have a vision of the Tathāgata, draw a maṇḍala on a clean spot in the vicinity of a stūpa, fumigate it with aloeswood, recite the mantra one thousand and eight times, and then lie on a cushion in front of the maṇḍala’s eastern side. When you fall asleep you will have a vision of the Tathāgata. He will teach you whatever you ask and can tell you anything you wish such as your lifespan, your strength, and whether you will be defeated or victorious in battle.” Then the tathāgata Kanakamuni hovered in the sky above them and spoke these root verses of the secret mantra to benefit all beings, pacify all manner of illnesses, and exorcise all manner of spirits:

lhog rgal gcod na zangs khab kyis bya'o/_/#“A copper needle incanted with the mantra can be used to remove a tumor.$'thab pa dang /_rtsod pa dang /_'ching ba thams cad las thar bar bya na lan bdun bzlas brjod bya ste/#If recited seven times, the mantra will free you from all manner of quarrels, disputes, and bondage.$rtag tu nor yang 'phel bar 'gyur/_bgegs dang log 'dren thams cad las kyang thar bar 'gyur ro/_/#Your wealth will also continually increase, and you will be free from all manner of obstructing beings and corrupting beings.$ji ste de bzhin gshegs pa mthong bar 'dod na des phyogs gtsang mar mchod rten gyi 'khor sar dkyil 'khor bskus la/_a ga rus bdugs te/#“Or, if you wish to have a vision of the Tathāgata, draw a maṇḍala on a clean spot in the vicinity of a stūpa, fumigate it with aloeswood,$lan stong rtsa brgyad bzlas brjod byas na/_de'i drung du sngas shar phyogs su bstan te #recite the mantra one thousand and eight times, and then lie on a cushion in front of the maṇḍala’s eastern side.$nyal na de bzhin gshegs pa mthong bar 'gyur ro/_/#When you fall asleep you will have a vision of the Tathāgata.$[!]yid la ci smon pa de thams cad ston to/_/tshe'am stobs sam pham rgyal thams cad kyang ston to/_/#He will teach you whatever you ask and can tell you anything you wish such as your lifespan, your strength, and whether you will be defeated or victorious in battle.”$de nas de bzhin gshegs pa gser thub steng gi nam mkha' la bzhugs te/#Then the tathāgata Kanakamuni hovered in the sky above them and$sems can thams cad la phan pa'i don dang /_nad thams cad rab tu zhi bar bya ba dang /_'byung po thams cad bzlog pa'i phyir gsang sngags kyi gzhi 'di dag bka' stsal to/_/#spoke these root verses of the secret mantra to benefit all beings, pacify all manner of illnesses, and exorcise all manner of spirits:$

bon kyi bka' 'gyur gyi 'byung khungs gshen rab mi bo che mchog la thug yod pa red/ slob dpon su nel gu ro lags la mtshon na/_khong gis mdo dri med gzi brjid rtsom pa bos dpe cha de ga re'i ched du thog mar bris pa dang /_dpe khungs dang rgyu cha gang dag la brten nas bris pa shes 'dod yod pa red/ nged rang nyid kyis thog mar dpe cha de'i tshig zin gyi brjod don skor la bsam zhib dang /_de nas dogs slongs rang bzhin gyi dri ba bton pa yin la/ de dang 'brel ba'i zhib 'jug kha shas kyang byed 'go tshugs pa yin/ byed tshul 'di dag la brten nas nged kyis nub phyogs kyi tshan rig lta tshul skor la nges shes zab mo rnyed byung / nged kyi bod rigs grogs po tsho la nub phyogs bod rig pa'i skor nas kha brda byed skabs/_kho tsho mang bo zhig gis da dung mu mthud du chos lugs kyi dpe cha'i tshig kho na tsam la yid ches byed bzhin yod par brten/ nged kyis nam rgyun gnad don zhig 'grel bshad byed skabs phan tshun go brda mi 'phrod pa'i dka' ngal 'byung bzhin yod/$This verse is quoted in Mitākṣarā (p.152), to the effect that the witnesses, the Sāmantas and others should indicate the boundary after being put on oath.It adds that the plural number in ‘nayeyuḥ’ indicates that the boundary cannot be determined on the basis of only two witnesses; the admission of one being permitted by Nārada.Bālambhaṭṭī adds the following notes:—‘Svaiḥ svaiḥ’ means ‘by the deeds of the caste to which each of them belongs’, —‘urvīm’, a piece of earth,—‘tām’ (which is its reading for ‘tam’) boundary,—‘Samañjasam’ is an adverb modifying the verb ‘nayeyuḥ.’It is quoted in Aparārka (p.762);—in Kṛtyakalpataru (p.111b);—and in Vīramitrodaya (Vyavahāra, 141a).(verses 8.253-264)See Comparative notes for Verse 8.253. In addition, for us, the Kagyur texts go back to Shenrab Miwo. Professor Snellgrove wanted to know how this author had written these texts, what were his sources, his materials. I started thinking and then questioning what the texts literally said. I then did some research. This is how I understood what science (tshan rig) was from the Western point of view. When I talk with my Tibetan friends about Western Tibetology, I always have trouble explaining them what it is about since they still continue to literally believe the texts. This is why I have a lot of problems with the monks of Menri Monastery (Sman ri), in Dolanji (India), who say that I no longer have faith and that I am no longer a real patriot.

bon kyi bka' 'gyur gyi 'byung khungs gshen rab mi bo che mchog la thug yod pa red/#In addition, for us, the Kagyur texts go back to Shenrab Miwo.$slob dpon su nel gu ro lags la mtshon na/_khong gis mdo dri med gzi brjid rtsom pa bos dpe cha de ga re'i ched du thog mar bris pa dang /_dpe khungs dang rgyu cha gang dag la brten nas bris pa shes 'dod yod pa red/#Professor Snellgrove wanted to know how this author had written these texts, what were his sources, his materials.$nged rang nyid kyis thog mar dpe cha de'i tshig zin gyi brjod don skor la bsam zhib dang /_de nas dogs slongs rang bzhin gyi dri ba bton pa yin la/#I started thinking and then questioning what the texts literally said.$de dang 'brel ba'i zhib 'jug kha shas kyang byed 'go tshugs pa yin/#I then did some research.$byed tshul 'di dag la brten nas nged kyis nub phyogs kyi tshan rig lta tshul skor la nges shes zab mo rnyed byung /#This is how I understood what science (tshan rig) was from the Western point of view.$nged kyi bod rigs grogs po tsho la nub phyogs bod rig pa'i skor nas kha brda byed skabs/_kho tsho mang bo zhig gis da dung mu mthud du chos lugs kyi dpe cha'i tshig kho na tsam la yid ches byed bzhin yod par brten/#When I talk with my Tibetan friends about Western Tibetology, I always have trouble explaining them what it is about since they still continue to literally believe the texts.$nged kyis nam rgyun gnad don zhig 'grel bshad byed skabs phan tshun go brda mi 'phrod pa'i dka' ngal 'byung bzhin yod/#This is why I have a lot of problems with the monks of Menri Monastery (Sman ri), in Dolanji (India), who say that I no longer have faith and that I am no longer a real patriot.$

kye ma dge ba'i rtsa ba 'dis na bdag gang dang gang du skye ba de dang der phyug cing nor mang la longs spyod che ba'i rigs su skye bar gyur cig_/ bdag gis kyang rgyal po la brten cing bram ze dang khyim bdag rnams kyi nor len pa dang / bram ze dang khyim bdag rnams la brten cing rgyal po'i nor len pa dang 'di bas kyang ches khyad par du 'phags pa'i ston pa mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig ces byas so/_/ dge slong dag ji snyam du sems/ de'i tshe bram ze dbul por gyur pa gang yin pa de ni 'dzin byed kyi bu 'di kho na yin te/ des rang sangs rgyas de la bsod snyoms phul nas smon lam btab pa'i las de'i rnam par smin pa des na gang dang gang du skyes pa de dang der phyug cing nor mang la longs spyod che ba'i rigs su skyes te$> 59Probably not the Gauḍapāda, author of the Āgamaśāstra; see Frauwallner 1973: 226;462469,2470c2571,2572< vv. 67-68: contrasting the 'incarnate' state of v. 67 with the 'disincarnate'< state of v. 68 (prapte śarīrabhede) - life and death in effect. Moreover, the---> vv. 67-68: contrasting the ‘incarnate' state of v. 67 with the 'disincarnate'> state of v. 68 (prāpte śarīrabhede) — life and death in effect. Moreover, the2472,2474c2574,2576 ‘Oh, by this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth. 347Cf. MSA XI.40 comm. 'manifested being', viz. ‘existence' in relation with the 'point' (bindu),where all manifestation is absorbed. Cakra is also used in a technicalsense to refer to the 'psychic centres' within the yogin's body, envisagedas lotuses with radiating petals (see K, vol. II, p. 107). In the literalsense of 'wheel', it is the symbol of the Buddha-Family of Vairocana. May I, on behalf of the king, accept money from the brahmins and householders, and on behalf of the brahmins and householders, accept money from the king. May I please and not displease a teacher even more exalted than this.’ “O monks, what do you think? The one who was that poor brahmin then is none other than Son of Grasping. The act of offering alms to a solitary buddha and saying that prayer ripened such that wherever he was born, it was into a family of great means, prosperity, and wealth,

kye ma dge ba'i rtsa ba 'dis na bdag gang dang gang du skye ba de dang der phyug cing nor mang la longs spyod che ba'i rigs su skye bar gyur cig_/#‘Oh, by this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth.$bdag gis kyang rgyal po la brten cing bram ze dang khyim bdag rnams kyi nor len pa dang /#May I, on behalf of the king, accept money from the brahmins and householders,$bram ze dang khyim bdag rnams la brten cing rgyal po'i nor len pa dang 'di bas kyang ches khyad par du 'phags pa'i ston pa mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig ces byas so/_/#and on behalf of the brahmins and householders, accept money from the king. May I please and not displease a teacher even more exalted than this.’$dge slong dag ji snyam du sems/#“O monks, what do you think?$de'i tshe bram ze dbul por gyur pa gang yin pa de ni 'dzin byed kyi bu 'di kho na yin te/#The one who was that poor brahmin then is none other than Son of Grasping.$des rang sangs rgyas de la bsod snyoms phul nas smon lam btab pa'i las de'i rnam par smin pa des na gang dang gang du skyes pa de dang der phyug cing nor mang la longs spyod che ba'i rigs su skyes te#The act of offering alms to a solitary buddha and saying that prayer ripened such that wherever he was born, it was into a family of great means, prosperity, and wealth,$

bcom ldan 'das ji ltar bdag gis bcom ldan 'das kyis gsungs pa'i don 'tshal ba ltar na bdag 'di snyam bgyid de/ bcom ldan 'das chos thams cad ni chos ma lags so/_/gang chos ma lags pa de ni chos so/_/ de ci'i slad du zhe na/ bcom ldan 'das chos thams cad ni mngon par zhen pas chos ma lags so/_/ gang mngon par zhen pa ma mchis pa de ni chos so/_/ bcom ldan 'das chos dang chos ma lags pa gnyis kyi 'du shes dang ldan pa'i chos thams cad ni chos ma lags pa'o/_/ bcom ldan 'das 'du shes yongs su shes pa dang ldan pa'i chos thams cad ni chos so/_/ bcom ldan 'das don dam par bstan na chos dang chos ma lags pa mi dmigs so/_/ gang la chos kyi 'du shes kyang ma mchis/_chos ma lags pa'i 'du shes kyang ma mchis pa de la chos su bgrang ba gang yang ma mchis so/_/ gang la chos su bgrang ba gang yang ma mchis pa de mtha' ma lags pa'o/_/$Yet, if I were to offer my understanding of what was expressed by the Blessed One, then I think that phenomena are not the Dharma. Dharma is whatever is beyond phenomena. Why is this? Blessed One, when there is clinging to any phenomenon, that is not the Dharma. When there is no clinging, that is the Dharma. “ ‘Blessed One, anything that involves a dualistic perception of Dharma and non-Dharma is not the Dharma. Blessed One, anything that involves knowledge of perceptions is the Dharma. When described ultimately, Dharma and non-Dharma cannot be observed. Where there is no perception of Dharma or non-Dharma, nothing can be counted as Dharma. Where there is nothing that can be counted as Dharma, there are no limits.

bcom ldan 'das ji ltar bdag gis bcom ldan 'das kyis gsungs pa'i don 'tshal ba ltar na bdag 'di snyam bgyid de/#Yet, if I were to offer my understanding of what was expressed by the Blessed One, then I think that phenomena are not the Dharma.$bcom ldan 'das chos thams cad ni chos ma lags so/_/gang chos ma lags pa de ni chos so/_/#Dharma is whatever is beyond phenomena.$de ci'i slad du zhe na/#Why is this?$bcom ldan 'das chos thams cad ni mngon par zhen pas chos ma lags so/_/#Blessed One, when there is clinging to any phenomenon, that is not the Dharma.$gang mngon par zhen pa ma mchis pa de ni chos so/_/#When there is no clinging, that is the Dharma.$bcom ldan 'das chos dang chos ma lags pa gnyis kyi 'du shes dang ldan pa'i chos thams cad ni chos ma lags pa'o/_/#“ ‘Blessed One, anything that involves a dualistic perception of Dharma and non-Dharma is not the Dharma.$bcom ldan 'das 'du shes yongs su shes pa dang ldan pa'i chos thams cad ni chos so/_/#Blessed One, anything that involves knowledge of perceptions is the Dharma.$bcom ldan 'das don dam par bstan na chos dang chos ma lags pa mi dmigs so/_/#When described ultimately, Dharma and non-Dharma cannot be observed.$gang la chos kyi 'du shes kyang ma mchis/_chos ma lags pa'i 'du shes kyang ma mchis pa de la chos su bgrang ba gang yang ma mchis so/_/#Where there is no perception of Dharma or non-Dharma, nothing can be counted as Dharma.$gang la chos su bgrang ba gang yang ma mchis pa de mtha' ma lags pa'o/_/#Where there is nothing that can be counted as Dharma, there are no limits.$

sems can gang dag bcom ldan 'das de'i bstan pa la rab tu byung ba de dag kyang /_dri de bsnams pas bsam gtan bzhi dag bskyed par gyur to/_/ 'jig rten gyi khams der sangs rgyas stong phrag bcu cig char byung bar gyur te/_thams cad kyang 'di ltar tsan dan khyim zhes bya bar ming 'thun par gyur to/_/ des na bskal pa de dri mchog ces bya'o/_/ bcom ldan 'das tsan dan khyim de bzhin gshegs pa des sangs rgyas kyi mdzad pa mdzad nas yongs su mya ngan las 'das pa'i dus kyi tshe sems can sangs rgyas kyis 'dul ba gang zhig ngas gdul bar bya zhes $only.101. It is the relation of the causes with the effects that is callednon-eternality' (the fact of being caused); while in certain cases, it is the When they smelled that fragrance, those who went forth into the religious life following the Dharma of that blessed one generated the four concentrations. In that realm, ten thousand buddhas emerged simultaneously, all of them named Sandalwood Dwelling. That is how the eon came to be called Most Fragrant. animal) with reference to the animal-sacrifice mentioned in the passageTantra-vārtika: More than one subsidiary cannot be enjoined for""any action mentioned elsewliere"" ;-the accepted doctrine thus being that"the injunction can be that of the sacrifice, inferred from the connectionof the Deity and the material, qualified by many subsidiaries in the shape"the Deity, the eightfold ""Cake,"" ""Amavasyā,"" ""Paurņimā,"" &c.,-"only because it has not been declared anywhere else; as continues theVārtika: “ With reference by an action not declared elsewhere, however,"more than oue subsidiary can be enjoined at a single stroke.""""Objection: ""In the passage 'Paçunā yajēta,' with reference to a" suppose that nāman is bound to the body. Fa-pao does not agree.p. 203). “The Blessed Tathāgata Sandalwood Dwelling performed his buddha activity, and at the time of passing into nirvāṇa he beheld the disposition of a being who was trainable by a buddha and who was known as Trainable by Me.

sems can gang dag bcom ldan 'das de'i bstan pa la rab tu byung ba de dag kyang /_dri de bsnams pas bsam gtan bzhi dag bskyed par gyur to/_/#When they smelled that fragrance, those who went forth into the religious life following the Dharma of that blessed one generated the four concentrations.$'jig rten gyi khams der sangs rgyas stong phrag bcu cig char byung bar gyur te/_thams cad kyang 'di ltar tsan dan khyim zhes bya bar ming 'thun par gyur to/_/#In that realm, ten thousand buddhas emerged simultaneously, all of them named Sandalwood Dwelling.$des na bskal pa de dri mchog ces bya'o/_/#That is how the eon came to be called Most Fragrant.$bcom ldan 'das tsan dan khyim de bzhin gshegs pa des sangs rgyas kyi mdzad pa mdzad nas yongs su mya ngan las 'das pa'i dus kyi tshe sems can sangs rgyas kyis 'dul ba gang zhig ngas gdul bar bya zhes #“The Blessed Tathāgata Sandalwood Dwelling performed his buddha activity, and at the time of passing into nirvāṇa he beheld the disposition of a being who was trainable by a buddha and who was known as Trainable by Me.$

ces dngos grub gnyis sgrub pa'i thabs gnyis ka bsnyen par gsungs pa ltar 'dir yang yin no// de'i phyir sngon du bsnyen pa bya bar rgyud sde bzhi ga las gsungs pa ni lam gong nas gong du bgrod pa'i rim pa ston pa yin la/ der yang gtso bor lha'i rnal 'byor dang stong pa nyid kyi rnal 'byor rgyud la skyed tshul gyi sa tshigs legs pas phyed pa zhig dgos pa la/ de ltar ma go bar sgrub thabs kyi chog khrigs 'don pa byang bar byed pa dang /_de'i skabs su sngags kyi bzlas pa byed pa la bsnyen pa'i don du 'dzin zhing /_de'i dgos pa yang dbang bskur dang rab gnas la sogs pa'i chog khrigs la 'jug pa tsam zhig tu mthong nas go ba 'tshol bas ni/_rgyud sde gang gi yang lam gyi gnad zin par ma mthong ngo//$Just as it describes both the methods for achieving the two feats [common and supreme] as approximations, so it is here [in Yoga Tantra] also. Therefore, the descriptions of prior approximation in all four tantra sets teach the stages of progress to higher and higher paths. With regard to this, you need to differentiate well the steps for generating in [your mental] continuum mainly deity yoga and emptiness yoga. [ puppharukkho, phalarukkho (Patis-a 1 1 0 , 1 0- 1 5);[2.] Sarvastivada: AKBh 5 , 1 0- 1 2 eEl 7 , 1 -3): upadanani kle§a/:l; tatsambhiitatvad upadanaskandha/:l,trrzatu$agnivat; tadvidheyatvad va, rajapuru$avat; upadanani va tebhya/:l sambhavantity upadana­ Some,] without understanding such, hold that training in reciting a ritual formulation of a Means of Achievement and the repetition of mantra during the rite are the meaning of approximation; they view the purpose of approximation as merely for the sake of engaging in the ritual formulations of initiation, consecration, and so forth.་Those who seek understanding [of tantra within such misguided notions] are not seen to have gotten to the essentials of the path of any tantra set.

ces dngos grub gnyis sgrub pa'i thabs gnyis ka bsnyen par gsungs pa ltar 'dir yang yin no//#Just as it describes both the methods for achieving the two feats [common and supreme] as approximations, so it is here [in Yoga Tantra] also.$de'i phyir sngon du bsnyen pa bya bar rgyud sde bzhi ga las gsungs pa ni lam gong nas gong du bgrod pa'i rim pa ston pa yin la/#Therefore, the descriptions of prior approximation in all four tantra sets teach the stages of progress to higher and higher paths.$der yang gtso bor lha'i rnal 'byor dang stong pa nyid kyi rnal 'byor rgyud la skyed tshul gyi sa tshigs legs pas phyed pa zhig dgos pa la/#With regard to this, you need to differentiate well the steps for generating in [your mental] continuum mainly deity yoga and emptiness yoga. [$de ltar ma go bar sgrub thabs kyi chog khrigs 'don pa byang bar byed pa dang /_de'i skabs su sngags kyi bzlas pa byed pa la bsnyen pa'i don du 'dzin zhing /_de'i dgos pa yang dbang bskur dang rab gnas la sogs pa'i chog khrigs la 'jug pa tsam zhig tu mthong nas go ba 'tshol bas ni/_rgyud sde gang gi yang lam gyi gnad zin par ma mthong ngo//#Some,] without understanding such, hold that training in reciting a ritual formulation of a Means of Achievement and the repetition of mantra during the rite are the meaning of approximation; they view the purpose of approximation as merely for the sake of engaging in the ritual formulations of initiation, consecration, and so forth.་Those who seek understanding [of tantra within such misguided notions] are not seen to have gotten to the essentials of the path of any tantra set.$

khong gis dbu ma pa gnyis kas don dam bden pa de tha snyad pa'i blo'i yul las 'das pa dang /_tha snyad pa'i blo'i spyod yul min pa gcig mtshungs su 'dod par gsungs/_mi pham rin po che'i bzhed tshul ltar na/ tha snyad pa'i blo'i yul de kun rdzob pa'i chos shig yin dgos/ stong pa nyid dang tha snyad pa'i blo/_bod 'grel gyi khrod du/_don dam blo yi spyod yul min//_zhes pa la 'grel tshul mi 'dra ba gnyis yod pa dang / gcig ni yul can gyi blo mi 'dra ba gnyis kyi 'jal tshul gyi thog nas don dam bden pa'i don gnyis su phye ste don dam dngos ni blo phal ba 'am tha snyad pa'i blo'i yul las 'das par 'dod pa de yin zhing /$1327 Silburn translates śarīrasaṇskāra as ‘prédispositions corporelles' [— ‘corporeal predis-positions']. Since the context is that of a ‘disorder of the humours' (dhātuvaiṣamya), weunderstand the compound in the sense 'modifications of the body'.1328 It is possible to understand mohayoge as a BV qualifying maraṇāvasare, and to translate:'at the hour of death, even if it [this hour] is associated with delusion'. But we follow YR's He states, however, that the two Middle Way schools equally maintain ultimate truth as being beyond the scope of intellect, and as such it is not considered to be an object of the intellect. According to Mipham, anything that is an object of the intellect must necessarily be relative and conventional. Reality and Intellectual Understanding Among Tibetan commentators there are two different interpretations of the line, “The absolute is not within the reach of intellect.” One is to adopt an understanding of the absolute or ultimate truth from two different perspectives and to maintain that the actual ultimate truth lies beyond the scope of the intellect, the cognition of an ordinary being.

khong gis dbu ma pa gnyis kas don dam bden pa de tha snyad pa'i blo'i yul las 'das pa dang /_tha snyad pa'i blo'i spyod yul min pa gcig mtshungs su 'dod par gsungs/_mi pham rin po che'i bzhed tshul ltar na/#He states, however, that the two Middle Way schools equally maintain ultimate truth as being beyond the scope of intellect, and as such it is not considered to be an object of the intellect.$tha snyad pa'i blo'i yul de kun rdzob pa'i chos shig yin dgos/#According to Mipham, anything that is an object of the intellect must necessarily be relative and conventional.$stong pa nyid dang tha snyad pa'i blo/_bod 'grel gyi khrod du/_don dam blo yi spyod yul min//_zhes pa la 'grel tshul mi 'dra ba gnyis yod pa dang /#Reality and Intellectual Understanding Among Tibetan commentators there are two different interpretations of the line, “The absolute is not within the reach of intellect.”$gcig ni yul can gyi blo mi 'dra ba gnyis kyi 'jal tshul gyi thog nas don dam bden pa'i don gnyis su phye ste don dam dngos ni blo phal ba 'am tha snyad pa'i blo'i yul las 'das par 'dod pa de yin zhing /#One is to adopt an understanding of the absolute or ultimate truth from two different perspectives and to maintain that the actual ultimate truth lies beyond the scope of the intellect, the cognition of an ordinary being.$

rgyal po chen po dge ba'i rtsa ba 'di thams cad bdag gis khyod dang sems can thams cad la dbul lo/_/ de ci'i phyir zhe na/ rgyal po chen po byang chub sems dpa' rnams kyi dge ba'i rtsa ba ni gang sems can thams cad dang thun mong ma yin pa de gang yang med do/_/ rgyal po chen po byang chub sems dpa' thams cad ni ser sna can ma yin te/ de dag dge ba'i rtsa ba thams cad la ser sna mi bskyed do/_/ dge ba'i rtsa ba thams cad sems can thams cad la gtong yang yid mi bde bar mi bgyid/_'gyod par mi 'gyur ro/_/ rgyal po chen po byang chub sems dpa'i dge ba'i rtsa ba gang thams cad mkhyen par yongs su bsngos pa de yang sems can thams cad kyi 'tsho bar 'gyur ro/_/ de ci'i phyir zhe na/ rgyal po chen po byang chub sems dpa' rnams kyi byang chub ni sems can thams cad kyi gnas byed pa dang /_sems can la sbyor ba dang /_sems can gyi phyir 'brang bar 'gyur ro/_/$“Your Majesty,” “I offer the entirety of these roots of virtue to you and all beings. Why? Because, Your Majesty, there are no roots of virtue of bodhisattvas that are not shared with all beings. Your Majesty, there are no miserly bodhisattvas; they do not develop miserliness with respect to any of their roots of virtue. Even though they give away all their roots of virtue to all beings, they do not experience any anguish or any regret while doing so. Your Majesty, the roots of virtue that the bodhisattvas dedicate to omniscience will sustain all beings. Why? Because, Your Majesty, the awakening of the bodhisattvas will support, reach, and accompany all beings.

rgyal po chen po dge ba'i rtsa ba 'di thams cad bdag gis khyod dang sems can thams cad la dbul lo/_/#“Your Majesty,” “I offer the entirety of these roots of virtue to you and all beings.$de ci'i phyir zhe na/#Why?$rgyal po chen po byang chub sems dpa' rnams kyi dge ba'i rtsa ba ni gang sems can thams cad dang thun mong ma yin pa de gang yang med do/_/#Because, Your Majesty, there are no roots of virtue of bodhisattvas that are not shared with all beings.$rgyal po chen po byang chub sems dpa' thams cad ni ser sna can ma yin te/#Your Majesty, there are no miserly bodhisattvas;$de dag dge ba'i rtsa ba thams cad la ser sna mi bskyed do/_/#they do not develop miserliness with respect to any of their roots of virtue.$dge ba'i rtsa ba thams cad sems can thams cad la gtong yang yid mi bde bar mi bgyid/_'gyod par mi 'gyur ro/_/#Even though they give away all their roots of virtue to all beings, they do not experience any anguish or any regret while doing so.$rgyal po chen po byang chub sems dpa'i dge ba'i rtsa ba gang thams cad mkhyen par yongs su bsngos pa de yang sems can thams cad kyi 'tsho bar 'gyur ro/_/#Your Majesty, the roots of virtue that the bodhisattvas dedicate to omniscience will sustain all beings.$de ci'i phyir zhe na/#Why?$rgyal po chen po byang chub sems dpa' rnams kyi byang chub ni sems can thams cad kyi gnas byed pa dang /_sems can la sbyor ba dang /_sems can gyi phyir 'brang bar 'gyur ro/_/#Because, Your Majesty, the awakening of the bodhisattvas will support, reach, and accompany all beings.$

bcom ldan 'das kyis bka' stsal pa/_smon lam gyi dbang las gyur to/_/ gsol pa/_btsun pa 'dis smon lam gang du btab lags/ bcom ldan 'das kyis bka' stsal pa/_dge slong dag sngon byung ba 'das pa'i dus na/_bskal pa bzang po 'di nyid la skye dgu'i tshe lo nyi khri thub pa na yang dag par rdzogs pa'i sangs rgyas rig pa dang zhabs su ldan pa/_bde bar gshegs pa/_'jig rten mkhyen pa/_skyes bu 'dul ba'i/_kha lo sgyur ba/_bla na med pa/_lha dang mi rnams kyi ston pa/_sangs rgyas bcom ldan 'das 'od srung zhes bya ba 'jig rten du byung ste de'i gsung rab la 'di rab tu byung ngo /_/ de gang las rab tu byung bar gyur pa'i mkhan mo de/_yang dag par rdzogs pa'i sangs rgyas 'od srung gis thos pa 'dzin pa rnams kyi mchog tu bstan to/_/ de nas des der tshe gcig tu tshangs par spyod pa spyad nas/_'chi kar smon lam btab pa/$“It came about by the power of her prayers,” replied the Blessed One. “When did she make these prayers?” stammeneinbezielSlOn, sc.SHT-Vekennbar;Päda 2ySatzkomverknüIAusscheiaufgebro Ma<lhyii.nt.o.vibhägabhli~yam 92; l 05; “Monks,” the Blessed One recounted, “in times past, in this fortunate eon, when people lived as long as twenty thousand years and the tathāgata, the arhat, the totally and completely awakened buddha possessed of insight and perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Kāśyapa was in the world, there was a certain woman who went forth in his teaching. The totally and completely awakened Buddha Kāśyapa had commended the preceptor who led her to go forth as foremost among keepers of the teachings. “After practicing pure conduct all her life, at the time of her death she prayed,

bcom ldan 'das kyis bka' stsal pa/_smon lam gyi dbang las gyur to/_/#“It came about by the power of her prayers,” replied the Blessed One.$gsol pa/_btsun pa 'dis smon lam gang du btab lags/#“When did she make these prayers?”$bcom ldan 'das kyis bka' stsal pa/_dge slong dag sngon byung ba 'das pa'i dus na/_bskal pa bzang po 'di nyid la skye dgu'i tshe lo nyi khri thub pa na yang dag par rdzogs pa'i sangs rgyas rig pa dang zhabs su ldan pa/_bde bar gshegs pa/_'jig rten mkhyen pa/_skyes bu 'dul ba'i/_kha lo sgyur ba/_bla na med pa/_lha dang mi rnams kyi ston pa/_sangs rgyas bcom ldan 'das 'od srung zhes bya ba 'jig rten du byung ste#“Monks,” the Blessed One recounted, “in times past, in this fortunate eon, when people lived as long as twenty thousand years and the tathāgata, the arhat, the totally and completely awakened buddha possessed of insight and perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Kāśyapa was in the world,$de'i gsung rab la 'di rab tu byung ngo /_/#there was a certain woman who went forth in his teaching.$de gang las rab tu byung bar gyur pa'i mkhan mo de/_yang dag par rdzogs pa'i sangs rgyas 'od srung gis thos pa 'dzin pa rnams kyi mchog tu bstan to/_/#The totally and completely awakened Buddha Kāśyapa had commended the preceptor who led her to go forth as foremost among keepers of the teachings.$de nas des der tshe gcig tu tshangs par spyod pa spyad nas/_'chi kar smon lam btab pa/#“After practicing pure conduct all her life, at the time of her death she prayed,$

yid kyi rnam par shes pa'i khams de chos thams cad la mi gnas/_yul na mi gnas/_phyogs na mi gnas te/_chos thams cad dang gcig pa'am tha dad pa ma yin par rtogs so/_/ 'phags pa rnams kyis ma skyes pa nyid la yid kyi rnam par shes pa'i khams su rtogs so/_/yid kyi rnam par shes pa'i khams ni 'ongs pa med song ba yang med/_dmigs pa yang med do/_/ de ci'i phyir zhe na/ don dam pa la yid kyi rnam par shes pa'i khams su mi dmigs/ dmigs su med/_bstan du med pa'i phyir ro/_/ mkhas pa dag ni yid kyi rnam par shes pa'i khams la byed pa dmigs su med pa'i phyir ma byas pa ni yid kyi rnam par shes pa'i khams su rtogs/ yid kyi rnam par shes pa'i khams la skye ba'i mtshan ma med pa'i phyir ma skyes par chud cing rtogs so/_/$they understand that the mind-consciousness element cannot be found in any phenomenon, object, or location; it is neither the same as nor different from any phenomenon. < sivatva, Śivahood, condition of Siva, 301, ~ffl1JS,C: < 1;:{Ut:t;:;Jo~'T, ft.z~m< C:~''5~~O)~fEiY:JtJ.~f&!C'-:> “The noble ones realize that the mind-consciousness element is unborn, does not come, does not go, and cannot be observed. Why is this? .; (H: DN II: 45 U:: tn.. ~{&l (/~ 7 v)v) :>c~-c 1;1:, $71B{JI.:: L.;/J,tiliiit:e;5 hBAREAUtJ, ~,): Mahävadiinasütra. ed. E. W ALDSCHMlDT. Göttingen 1953-56, 156; T Because on the ultimate level, the mind-consciousness element cannot be observed; it is imperceptible and indemonstrable. Because the wise do not observe the mind-consciousness element to have a function, they understand the mind-consciousness element to be uncreated. Because the mind-consciousness element lacks the mark of birth, they understand and realize it to be unborn.

yid kyi rnam par shes pa'i khams de chos thams cad la mi gnas/_yul na mi gnas/_phyogs na mi gnas te/_chos thams cad dang gcig pa'am tha dad pa ma yin par rtogs so/_/#they understand that the mind-consciousness element cannot be found in any phenomenon, object, or location; it is neither the same as nor different from any phenomenon.$'phags pa rnams kyis ma skyes pa nyid la yid kyi rnam par shes pa'i khams su rtogs so/_/yid kyi rnam par shes pa'i khams ni 'ongs pa med song ba yang med/_dmigs pa yang med do/_/#“The noble ones realize that the mind-consciousness element is unborn, does not come, does not go, and cannot be observed.$de ci'i phyir zhe na/#Why is this?$don dam pa la yid kyi rnam par shes pa'i khams su mi dmigs/#Because on the ultimate level, the mind-consciousness element cannot be observed;$dmigs su med/_bstan du med pa'i phyir ro/_/#it is imperceptible and indemonstrable.$mkhas pa dag ni yid kyi rnam par shes pa'i khams la byed pa dmigs su med pa'i phyir ma byas pa ni yid kyi rnam par shes pa'i khams su rtogs/#Because the wise do not observe the mind-consciousness element to have a function, they understand the mind-consciousness element to be uncreated.$yid kyi rnam par shes pa'i khams la skye ba'i mtshan ma med pa'i phyir ma skyes par chud cing rtogs so/_/#Because the mind-consciousness element lacks the mark of birth, they understand and realize it to be unborn.$

de nas nga gnyis jo khang gi phyi rol du kha btags nyo bar phyin pas der slebs skabs lam zur gyi tshong pa mang po 'dug la khong tsho tshang ma rgya chas spras pa sha stag red 'dug nye 'gram du slebs skabs khong tsho rgya mo ngo ma red 'dug pas khong tshos mchod rdzas 'tshong gi 'dugade nas nga tshos mchod mjal ba gzhan dang mnyam du jo khang gi sku mdun du yod pa 'i bsang 'bul sar phyin nas der bsang phul ba yin/$Text As we went to buy offertory khatags in the courtyard outside the Jokhang, we saw a line of vendors—all dressed in Chinese clothing. As we drew closer, it became apparent that all the vendors selling articles for religious offering were Chinese. We rejoined the pilgrims and walked toward the large, white incense burners in the courtyard.

de nas nga gnyis jo khang gi phyi rol du kha btags nyo bar phyin pas der slebs skabs lam zur gyi tshong pa mang po 'dug la khong tsho tshang ma rgya chas spras pa sha stag red 'dug nye 'gram du slebs skabs khong tsho rgya mo ngo ma red 'dug pas khong tshos mchod rdzas 'tshong gi 'dugade nas nga tshos mchod mjal ba gzhan dang mnyam du jo khang gi sku mdun du yod pa 'i bsang 'bul sar phyin nas der bsang phul ba yin/#As we went to buy offertory khatags in the courtyard outside the Jokhang, we saw a line of vendors—all dressed in Chinese clothing. As we drew closer, it became apparent that all the vendors selling articles for religious offering were Chinese. We rejoined the pilgrims and walked toward the large, white incense burners in the courtyard.$

7rgyal ba rin po che'i ched du dmigs bsal gyis chos kyi mdzad sgo zhig tshugs kyin yod pa de ni sku tshe bsrings pa'i mdzad sgo yin la/_de'i nang 7skyabs mgon rin po cher legs skyes dang smon lam 'bul ba yang tshud yod pa red/_mdzad sgo der brtan bzhugs zhabs brtan zer zhing /_srol rgyun ltar na/_mdzad sgo 'di'i sbyin bdag byed mkhan de dgos dbang gis lung pa gang sar song nas zhal 'debs bsdu dgos kyi yod pa red/$whether the transformation of the sentient into something insentient isindeed meant to involve a (temporary) lapse into an unconsciousstate525 or whether the transformed sentient being merely assumes, in(1k';;iF~1::~~~1::o 1k'.~1::~;;iF~1::o), viz., T 37.1764: 749b21-25, where theexplanation comprises both aspects (as well as an alternative). In Kuan-ting's commentary (T 38.1767: 139b14-15). the converse aspect is illustrated by a: reference tothe statement of MPSDh 380a25 that in all dharmas there is the nature of bliss (~~'1:1, see § 63). In view of the context this can perhaps be understood in a similarsense as Hui-yiian's example (viz., in the sense that in all those dharmas = skandhasthat make up what is conventionally called a sentient being there is; somehow, the There was a special religious ceremony performed on behalf of the Dalai Lama—a “long-life” ceremony—that involving offering gifts and prayers to His Holiness. The event was called Tenshuk Shapten and, traditionally, the person sponsoring the ceremony would, out of necessity, need to travel across the country collecting donations.

7rgyal ba rin po che'i ched du dmigs bsal gyis chos kyi mdzad sgo zhig tshugs kyin yod pa de ni sku tshe bsrings pa'i mdzad sgo yin la/_de'i nang 7skyabs mgon rin po cher legs skyes dang smon lam 'bul ba yang tshud yod pa red/_mdzad sgo der brtan bzhugs zhabs brtan zer zhing /_srol rgyun ltar na/_mdzad sgo 'di'i sbyin bdag byed mkhan de dgos dbang gis lung pa gang sar song nas zhal 'debs bsdu dgos kyi yod pa red/#There was a special religious ceremony performed on behalf of the Dalai Lama—a “long-life” ceremony—that involving offering gifts and prayers to His Holiness. The event was called Tenshuk Shapten and, traditionally, the person sponsoring the ceremony would, out of necessity, need to travel across the country collecting donations.$

mtshan nyid ngo bo nyid med pa nyid dang /_skye ba ngo bo nyid med pa nyid dang /_don dam pa ngo bo nyid med pa nyid las dgongs nas chos thams cad ngo bo nyid med pa'o zhes bstan to/_/ don dam yang dag 'phags de la chos rnams kyi mtshan nyid ngo bo nyid med pa nyid gang zhe na/ kun brtags pa'i mtshan nyid gang yin pa'o/_/ de ci'i phyir zhe na/ 'di ltar de ni ming dang brdar rnam par gzhag pa'i mtshan nyid yin gyi/_rang gi mtshan nyid kyis rnam par gnas pa ni ma yin pas de'i phyir de ni mtshan nyid ngo bo nyid med pa nyid ces bya'o/_/ don dam yang dag 'phags chos rnams kyi skye ba ngo bo nyid med pa nyid gang zhe na/$Having in mind essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate, I thus taught what is called the essencelessness of all phenomena. “Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to defining characteristics? It is the imaginary defining characteristic [of phenomena]. Why? Because as much as this defining characteristic is nominally and conventionally posited, it is not posited on the basis of an essence or a distinctive [characteristic]. Therefore, it is called the essencelessness of all phenomena with regard to defining characteristics. “Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to arising?

mtshan nyid ngo bo nyid med pa nyid dang /_skye ba ngo bo nyid med pa nyid dang /_don dam pa ngo bo nyid med pa nyid las dgongs nas chos thams cad ngo bo nyid med pa'o zhes bstan to/_/#Having in mind essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate, I thus taught what is called the essencelessness of all phenomena.$don dam yang dag 'phags de la chos rnams kyi mtshan nyid ngo bo nyid med pa nyid gang zhe na/#“Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to defining characteristics?$kun brtags pa'i mtshan nyid gang yin pa'o/_/#It is the imaginary defining characteristic [of phenomena].$de ci'i phyir zhe na/#Why?$'di ltar de ni ming dang brdar rnam par gzhag pa'i mtshan nyid yin gyi/_rang gi mtshan nyid kyis rnam par gnas pa ni ma yin pas de'i phyir de ni mtshan nyid ngo bo nyid med pa nyid ces bya'o/_/#Because as much as this defining characteristic is nominally and conventionally posited, it is not posited on the basis of an essence or a distinctive [characteristic]. Therefore, it is called the essencelessness of all phenomena with regard to defining characteristics.$don dam yang dag 'phags chos rnams kyi skye ba ngo bo nyid med pa nyid gang zhe na/#“Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to arising?$

rgyal sgo dang thag mi Ring ba'i sar shel gyi spyil bu zhig bzos yod pa dang / de nas mi gnyis phyi ru don yong / mi gcig tshong khang nang du rlung 'phrin gyi ma lag rnying pa khyab bsgrags byed du phyin pa dang / gzugs po skam zhing mig shel gyon pa'i mi gzhan de ar man+Da yi phyogs su yong /_ar man+Da yis phying zhwa rmog ril de mgo nas phud de/_sku zhabs b.ru noT gang du bzhugs yod dam/_zhes dris/ ku re rtse rgyur dga' ba'i mi des/_khyed rang kho la lta bzhin 'dug ces bshad/ de nas ar man+Da yis kho la kha byang bris ma de bstan nas/ sku zhabs lags/_nga mtshan srung ba'i las ka de byed 'dod yod/_gal te sa mig de da dung stong pa yin na/ nga la nag khung nang mthong thub pa'i byi la'i mig lta bu zhig yod/_ces yong don 'grel bshad byas/ mi des kho'i skad char nor bcos byas te/ nga tshor dgos pa ni mtshan srung ba min par/_yid ches 'pher ba'i khang pa'i lde mig nyar mkhan dang /$And not far from the entrance, a glassed-in cubbyhole was built into the wall. Two men came out of it now. aviyatte amehāvī bāle, i.e., a person is characterized as inexperienced and unwise), butthere seems to be none in the earliest parts of the Jaina canon (no entry under akusala inYAMAZAKI and OUSAKA, 1999). EDS I: 107b lists two Vedic occurrences (under akuśalaadj., B). There is one double occurrence in Sn (v. 879b = 887d: bālo akkusalo). Occurrences in other Pāli texts: e.g. D I.8516, etc. (yathā bālaṁ yathā mūḷhaṁ yathā akusalaṁ ; cf.PTC I.10; Saṅghabhedavastu (ed. R. GNOLI) II.25127f: yathā bālo … yathā akuśalo); AIV.41822 (bālo avyatto akhettaññū akusalo); Vin II.15934 (akusalaka).6A differentiated statistical survey of the occurrences of kusala and akusala in thecanon would have required more time than I had at my disposal, the more so since it wouldhardly yield instructive results unless aspects of meaning are taken into consideration. That One went into the store advertising secondhand radio parts. The other, a lean man wearing spectacles, approached Armand. " Can you tell me where I can find Monsieur Brunot?" asked Armand, sweeping his beret from his head. " You are looking at him," answered the man with good humor. Then Armand showed him the writing on the bag and explained his mission. " I should like the job of night watchman, monsieur," he said, "if it isn't rilled yet. I have eyes like a cat in the dark." The man corrected him. " It is not a night watchman we want," he said, "but a caretaker.

rgyal sgo dang thag mi Ring ba'i sar shel gyi spyil bu zhig bzos yod pa dang /#And not far from the entrance, a glassed-in cubbyhole was built into the wall.$de nas mi gnyis phyi ru don yong /#Two men came out of it now.$mi gcig tshong khang nang du rlung 'phrin gyi ma lag rnying pa khyab bsgrags byed du phyin pa dang /#One went into the store advertising secondhand radio parts.$gzugs po skam zhing mig shel gyon pa'i mi gzhan de ar man+Da yi phyogs su yong /_ar man+Da yis phying zhwa rmog ril de mgo nas phud de/_sku zhabs b.ru noT gang du bzhugs yod dam/_zhes dris/#The other, a lean man wearing spectacles, approached Armand. " Can you tell me where I can find Monsieur Brunot?" asked Armand, sweeping his beret from his head. "$ku re rtse rgyur dga' ba'i mi des/_khyed rang kho la lta bzhin 'dug ces bshad/#You are looking at him," answered the man with good humor.$de nas ar man+Da yis kho la kha byang bris ma de bstan nas/#Then Armand showed him the writing on the bag and explained his mission. "$sku zhabs lags/_nga mtshan srung ba'i las ka de byed 'dod yod/_gal te sa mig de da dung stong pa yin na/#I should like the job of night watchman, monsieur," he said, "if it isn't rilled yet.$nga la nag khung nang mthong thub pa'i byi la'i mig lta bu zhig yod/_ces yong don 'grel bshad byas/#I have eyes like a cat in the dark."$mi des kho'i skad char nor bcos byas te/#The man corrected him. "$nga tshor dgos pa ni mtshan srung ba min par/_yid ches 'pher ba'i khang pa'i lde mig nyar mkhan dang /#It is not a night watchman we want," he said, "but a caretaker.$

phyogs gzhan zhig nas khrid zer ba de ni srol rgyun gyi lam lugs dang sger gyi myong tshor la gzhir bzhag pa'i sgo nas gsang sngags kyi brjod gzhi 'dra min dang 'brel ba'i slob khrid byed lugs shig yin/ slob tshan de'i nang sgom nyams len byed po rnams kyis kye rdo rje'i rgyud/_'khor lo bde mchog gi rgyud/_rdo rje 'jigs byed kyi rgyud sogs bklags nas yi dam gyi lha 'dra min sgom sgrub brgyud ting nge 'dzin la gzhal thabs gsal yod/ bod kyi nang bstan ltar na gsang sngags nyams len byed dgos tshe khrid nges par du zhu dgos pa dang /_de'i phyir ma 'ongs par chos srid gnyis kyi dbu khrid kyi tshul du mi mang la gzigs skyong gnang dgos pa'i tA la'i bla ma mchog gis de dag tshang mar slob sbyong gnang dgos gal chen yin pa gor ma chag/$312).—‘For dogs, Caṇḍālas and outcasts, as also for birds, one shall offer food outside, on the ground.’This verse is quoted in Vīramitrodaya (Āhnika, p.402), where it is added that what ‘Samastayoḥ’ means is that ‘the offering should be made with the formula agnīsomābhyām svāhā.(verses 3.84-93)See Comparative notes for Verse 3.84.This verse is quoted in Vīramitrodaya (Āhnika, p.402), where it is explained that the offering to ‘Dyāuḥ-pṛthivī jointly’ should be made with the formula —Dyāvāpṛthivībhyām svāhā’.(verses 3.84-93)See Comparative notes for Verse 3.84. On the other hand the Thrii is a lecture on various esoteric doctrines based on traditional practice and personal experience. In this lecture is told how an ascetic came to a state of Sama- dhi i.e., of intense concentration through meditating and making invocations to various deities in reading the Kalachakra-tantra. Hevajra-tantra, Cakpasamvara, and Vajra Bhairava. In Lamaism, it is a prerequisite to receive the Thrii in order to practice esoterism, so that it was deemed necessary for him to learn all of this in order to superintend the general mass as the religious and secular ruler in the future.

phyogs gzhan zhig nas khrid zer ba de ni srol rgyun gyi lam lugs dang sger gyi myong tshor la gzhir bzhag pa'i sgo nas gsang sngags kyi brjod gzhi 'dra min dang 'brel ba'i slob khrid byed lugs shig yin/#On the other hand the Thrii is a lecture on various esoteric doctrines based on traditional practice and personal experience.$slob tshan de'i nang sgom nyams len byed po rnams kyis kye rdo rje'i rgyud/_'khor lo bde mchog gi rgyud/_rdo rje 'jigs byed kyi rgyud sogs bklags nas yi dam gyi lha 'dra min sgom sgrub brgyud ting nge 'dzin la gzhal thabs gsal yod/#In this lecture is told how an ascetic came to a state of Sama- dhi i.e., of intense concentration through meditating and making invocations to various deities in reading the Kalachakra-tantra. Hevajra-tantra, Cakpasamvara, and Vajra Bhairava.$bod kyi nang bstan ltar na gsang sngags nyams len byed dgos tshe khrid nges par du zhu dgos pa dang /_de'i phyir ma 'ongs par chos srid gnyis kyi dbu khrid kyi tshul du mi mang la gzigs skyong gnang dgos pa'i tA la'i bla ma mchog gis de dag tshang mar slob sbyong gnang dgos gal chen yin pa gor ma chag/#In Lamaism, it is a prerequisite to receive the Thrii in order to practice esoterism, so that it was deemed necessary for him to learn all of this in order to superintend the general mass as the religious and secular ruler in the future.$

rje phag mo gru pas/_snying nas chos shig go gyur na//_sdug bsngal thams cad bde chen yin//_zhes gsungs so// sdug bsngal la spang blo ma zhugs par lam du khyer na bde skyid kyi skya rgyas yong // skyid chos la gsal snang zhugs nas 'dzin pa'i rjes su 'brangs na 'o brgyal dang mjal snying 'dod pa yin/ ltog 'khyag 'dzom pa'i spyil po ru//_sdug sgur tshugs pa'i snying stobs can// gsungs pa de dgos gal du che bar 'dug go/ don dam sems bskyed kyis zin phyin gang la'ang bya sla/ de yang skabs 'dir sems can gyi sdug bsngal mi bzad par snying brtse'i mdangs ma 'gags bzhin du/ de'i ngo bo'am rang bzhin cir yang grub pa med pa'i stong nyid du rig pa de nyid stong nyid dang snying rje zung 'jug gam/$Lord Phagmo Drupa said: If you understand this point wholeheartedly, All suffering will be great bliss. When you don’t yield to the attitude of rejecting suffering but instead use it as the path, you will harvest bountiful happiness. On the contrary, if you get involved with Dharma practice for comfort and cling to that, you will get tired and feel that you are having to face difficulties. As taught: In the hut where hunger and cold converge, Have the courage to forbear these hardships. These words stress the importance of the purpose. Once absolute bodhichitta has been captured, everything becomes easier. At that time, the radiance of loving compassion toward the never-ending suffering of beings is unceasing. Its essence or nature cannot be found to truly exist; it is emptiness.

rje phag mo gru pas/_snying nas chos shig go gyur na//_sdug bsngal thams cad bde chen yin//_zhes gsungs so//#Lord Phagmo Drupa said: If you understand this point wholeheartedly, All suffering will be great bliss.$sdug bsngal la spang blo ma zhugs par lam du khyer na bde skyid kyi skya rgyas yong //#When you don’t yield to the attitude of rejecting suffering but instead use it as the path, you will harvest bountiful happiness.$skyid chos la gsal snang zhugs nas 'dzin pa'i rjes su 'brangs na 'o brgyal dang mjal snying 'dod pa yin/#On the contrary, if you get involved with Dharma practice for comfort and cling to that, you will get tired and feel that you are having to face difficulties.$ltog 'khyag 'dzom pa'i spyil po ru//_sdug sgur tshugs pa'i snying stobs can//#As taught: In the hut where hunger and cold converge, Have the courage to forbear these hardships.$gsungs pa de dgos gal du che bar 'dug go/#These words stress the importance of the purpose.$don dam sems bskyed kyis zin phyin gang la'ang bya sla/#Once absolute bodhichitta has been captured, everything becomes easier.$de yang skabs 'dir sems can gyi sdug bsngal mi bzad par snying brtse'i mdangs ma 'gags bzhin du/#At that time, the radiance of loving compassion toward the never-ending suffering of beings is unceasing.$de'i ngo bo'am rang bzhin cir yang grub pa med pa'i stong nyid du rig pa de nyid stong nyid dang snying rje zung 'jug gam/#Its essence or nature cannot be found to truly exist; it is emptiness.$

skrag med kun tu 'jigs med pas/_/khyad par 'phags par 'gyur ba yin/_/ rgyu la dmigs pa'i tshul gyis ni/_/brten pa'i chos rnams khong du chud/_/ shes rab ldan de rjes 'thun byed/_/mtha' lta ba ni mi 'dzin to/_/ rtag pa dang ni chad pa la/_/blo ni thogs pa yod ma yin/_/ yang dag mtha' ni bsam yas pa'i/_/dbu ma'i mtha' ni rtogs par 'gyur/_/ bdag gis mtha' yi rang bzhin gyis/_/chos rnams bdag med ngo bo nyid/_/chos kun de yi rang bzhin te/_/gdod nas ma skyes 'gag pa med/_/ skyes pa med cing 'byung ba med/_/stong pa gzung med dri ma med/_/mtshan ma med cing spros pa med/_/nam mkha' dang ni mtshungs shing 'dra/_/ de dag sems kyis mi smon par/_/'dod cing chags pa rnam par spangs/_/ gzugs kyi rang bzhin mngon sum du/_/dbub lta bur rab tu shes/_/ tshor ba chu bur 'dra ba ste/_/'du shes smig rgyu'i mtshan nyid do/_/ 'du byed chu shing snying po 'dra/_/rnam par shes pa sgyu ma 'dra/_/$With no anxiety or fear, They proceed to greater nobility. “With the manner of focusing on causes, One understands dependent phenomena. "Upānçu-we have the sentence ""Ya ēvam, &c.,"" where the word"Paurṇamāsi is in the singular, and, as such, denotes the fact of allthree together forming a single group. Hence, in the Veda, the wordPaurņamāsi is to be understood as denoting all these three-Agnēya,&c.-taken collectively.46and as such, how can the sentence be said to enjoin a sacrifice?"And the reply that is given is, that the word 'Agneya'=that (Puro- The knowledgeable are then in agreement In that extreme views are not to be held. “The mind will not get caught in Either eternalism or nihilism. The unfathomable limit of reality, The middle limit, will be realized. According to me, the nature of this limit entails That all phenomena are of the essence of selflessness. The nature of all phenomena Is primordially unborn and unceasing— “Unborn, non-arising, Empty, ungraspable, immaculate, Signless, nonconceptual, Alike and akin to space. “When the mind does not hope for any of these, Desire and attachment are relinquished. The nature of form is directly understood As being like a bubble. “Feeling is like bubbles and Perception has the quality of a visual distortion. alternatively, of the omnipresent True Buddha (§ 108.3). The latterpossibility would come close to the preaching of insentients as ametaphor for the 'self-revelation' of the true nature of everything inany object perceived or contemplated by an open-minded observer Formations are like the core of a plantain tree, And consciousness is like an illusion.

skrag med kun tu 'jigs med pas/_/khyad par 'phags par 'gyur ba yin/_/#With no anxiety or fear, They proceed to greater nobility.$rgyu la dmigs pa'i tshul gyis ni/_/brten pa'i chos rnams khong du chud/_/#“With the manner of focusing on causes, One understands dependent phenomena.$shes rab ldan de rjes 'thun byed/_/mtha' lta ba ni mi 'dzin to/_/#The knowledgeable are then in agreement In that extreme views are not to be held.$rtag pa dang ni chad pa la/_/blo ni thogs pa yod ma yin/_/#“The mind will not get caught in Either eternalism or nihilism.$yang dag mtha' ni bsam yas pa'i/_/dbu ma'i mtha' ni rtogs par 'gyur/_/#The unfathomable limit of reality, The middle limit, will be realized.$bdag gis mtha' yi rang bzhin gyis/_/chos rnams bdag med ngo bo nyid/_/chos kun de yi rang bzhin te/_/gdod nas ma skyes 'gag pa med/_/#According to me, the nature of this limit entails That all phenomena are of the essence of selflessness. The nature of all phenomena Is primordially unborn and unceasing—$skyes pa med cing 'byung ba med/_/stong pa gzung med dri ma med/_/mtshan ma med cing spros pa med/_/nam mkha' dang ni mtshungs shing 'dra/_/#“Unborn, non-arising, Empty, ungraspable, immaculate, Signless, nonconceptual, Alike and akin to space.$de dag sems kyis mi smon par/_/'dod cing chags pa rnam par spangs/_/#“When the mind does not hope for any of these, Desire and attachment are relinquished.$gzugs kyi rang bzhin mngon sum du/_/dbub lta bur rab tu shes/_/#The nature of form is directly understood As being like a bubble.$tshor ba chu bur 'dra ba ste/_/'du shes smig rgyu'i mtshan nyid do/_/#“Feeling is like bubbles and Perception has the quality of a visual distortion.$'du byed chu shing snying po 'dra/_/rnam par shes pa sgyu ma 'dra/_/#Formations are like the core of a plantain tree, And consciousness is like an illusion.$

de nas yang dag par rdzogs pa'i sangs rgyas 'od srung gis/_de dag gi bsam pa dang bag la nyal dang khams dang shes pa dang rang bzhin thugs su chud nas de dang 'thun pa'i chos bstan te de nas drang srong lnga brgyar gcig gis ma tshang ba rnams kyis bden pa rtogs pa'i mod la/_phyir mi 'ong ba'i 'bras bu mngon sum du byas te/ de dag gis bden pa mthong nas stan las langs te/_bla gos phrag pa gcig tu gzar nas/_yang dag par rdzogs pa'i sangs rgyas 'od srung ga la ba de logs su thal mo sbyar ba btud de 'di skad ces gsol to/_/ btsun pa bdag cag legs par gsungs pa'i chos 'dul ba la rab tu 'byung ba dang bsnyen par rdzogs shing dge slong gi dngos po 'thob tu rung na/$“The totally and completely awakened Kāśyapa directly apprehended their thoughts, habitual tendencies, temperament, capacity, and nature, and taught them the Dharma accordingly. “Then all but one of the five hundred sages immediately realized the truths and manifested the resultant state of non-return. After they saw the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed Buddha Kāśyapa with palms pressed together, and requested, ‘Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination.

de nas yang dag par rdzogs pa'i sangs rgyas 'od srung gis/_de dag gi bsam pa dang bag la nyal dang khams dang shes pa dang rang bzhin thugs su chud nas de dang 'thun pa'i chos bstan te#“The totally and completely awakened Kāśyapa directly apprehended their thoughts, habitual tendencies, temperament, capacity, and nature, and taught them the Dharma accordingly.$de nas drang srong lnga brgyar gcig gis ma tshang ba rnams kyis bden pa rtogs pa'i mod la/_phyir mi 'ong ba'i 'bras bu mngon sum du byas te/#“Then all but one of the five hundred sages immediately realized the truths and manifested the resultant state of non-return.$de dag gis bden pa mthong nas stan las langs te/_bla gos phrag pa gcig tu gzar nas/_yang dag par rdzogs pa'i sangs rgyas 'od srung ga la ba de logs su thal mo sbyar ba btud de 'di skad ces gsol to/_/#After they saw the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed Buddha Kāśyapa with palms pressed together, and requested,$btsun pa bdag cag legs par gsungs pa'i chos 'dul ba la rab tu 'byung ba dang bsnyen par rdzogs shing dge slong gi dngos po 'thob tu rung na/#‘Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination.$

rigs kyi bu dag gnas med pa zhes bya ba de ni 'gyur ba med pa'i tshig bla dgas so/_/gsol pa/ bcom ldan 'das 'gyur ba ma mchis pa de yang gang gi tshig bla dgas lags/ rigs kyi bu dag 'gyur ba med pa zhes bya ba de ni 'dus ma byas kyi tshig bla dgas so/_/gsol pa/ bcom ldan 'das 'dus ma bgyis pa de yang gang gi tshig bla dgas lags/ rigs kyi bu dag 'dus ma byas zhes bya ba de ni grangs dang bral ba'i tshig bla dgas so/_/gsol pa/ bcom ldan 'das grangs dang bral ba de yang gang gi tshig bla dgas lags/ rigs kyi bu dag grangs dang bral ba zhes bya ba de ni sems med pa'i tshig bla dgas so/_/gsol pa/ bcom ldan 'das sems ma mchis pa de yang gang gi tshig bla dgas lags/ rigs kyi bu dag sems med pa zhes bya ba de ni rnam par rig pa med pa'i tshig bla dgas so/_/gsol pa/ bcom ldan 'das rnam par rig pa ma mchis pa de yang gang gi tshig bla dgas lags/ rigs kyi bu dag rnam par rig pa med pa zhes bya ba de ni 'du ba med pa'i tshig bla dgas so/_/gsol pa/ bcom ldan 'das 'du ba ma mchis pa de yang gang gi tshig bla dgas lags/$“Noble sons, nonabiding refers to unchanging.” combinationXXVIII, No Pluralistic Universe Without CausationAs Buddhäpälita has said the entities of this world can “Blessed One, to what does unchanging refer?” “Noble sons, unchanging refers to uncompounded.” “Blessed One, to what does uncompounded refer?” I wonder whether this development may have been influenced by Hindu Dharmasastra, where thesame tendency can be observed (cp. Wezler 1986, 446ft). “Noble sons, uncompounded refers to unquantifiable.” “Blessed One, to what does unquantifiable refer?” “Noble sons, unquantifiable refers to free from thought.” “Blessed One, to what does free from thought refer?” “Noble sons, free from thought refers to unknowable.” “Blessed One, to what does unknowable refer?” “Noble sons, unknowable refers to unassembled.” Bhcrec(M): { 2 } *tad iilambanarh vijnaptimiitraprabhiivitarh vijnaptimiitram eva artha­siinyam ity artha/:land take alambanarh as the Subj of the sentence, with vijnaptimatraprabhiivitarh as a post­positive attribute and vijnaptimatram eva as the PredN, additionally glossed by arthasiinyam:B h crec(M) - tr(M) : {2} That objective support which has been produced by representation198only is nothing but representation only; 3 the meaning is: [it] lacks an [external] ob­ “Blessed One, to what does unassembled refer?”

rigs kyi bu dag gnas med pa zhes bya ba de ni 'gyur ba med pa'i tshig bla dgas so/_/gsol pa/#“Noble sons, nonabiding refers to unchanging.”$bcom ldan 'das 'gyur ba ma mchis pa de yang gang gi tshig bla dgas lags/#“Blessed One, to what does unchanging refer?”$rigs kyi bu dag 'gyur ba med pa zhes bya ba de ni 'dus ma byas kyi tshig bla dgas so/_/gsol pa/#“Noble sons, unchanging refers to uncompounded.”$bcom ldan 'das 'dus ma bgyis pa de yang gang gi tshig bla dgas lags/#“Blessed One, to what does uncompounded refer?”$rigs kyi bu dag 'dus ma byas zhes bya ba de ni grangs dang bral ba'i tshig bla dgas so/_/gsol pa/#“Noble sons, uncompounded refers to unquantifiable.”$bcom ldan 'das grangs dang bral ba de yang gang gi tshig bla dgas lags/#“Blessed One, to what does unquantifiable refer?”$rigs kyi bu dag grangs dang bral ba zhes bya ba de ni sems med pa'i tshig bla dgas so/_/gsol pa/#“Noble sons, unquantifiable refers to free from thought.”$bcom ldan 'das sems ma mchis pa de yang gang gi tshig bla dgas lags/#“Blessed One, to what does free from thought refer?”$rigs kyi bu dag sems med pa zhes bya ba de ni rnam par rig pa med pa'i tshig bla dgas so/_/gsol pa/#“Noble sons, free from thought refers to unknowable.”$bcom ldan 'das rnam par rig pa ma mchis pa de yang gang gi tshig bla dgas lags/#“Blessed One, to what does unknowable refer?”$rigs kyi bu dag rnam par rig pa med pa zhes bya ba de ni 'du ba med pa'i tshig bla dgas so/_/gsol pa/#“Noble sons, unknowable refers to unassembled.”$bcom ldan 'das 'du ba ma mchis pa de yang gang gi tshig bla dgas lags/#“Blessed One, to what does unassembled refer?”$

ngas sa la mig lta bzhin mar bsdad pa dang sbrags khos mu mthud nas spyir btang da cha khyed rang btson pa min na yang khyod rang gi bsam blor 'gyur ldog rtsa ba nas btang mi 'dugakhyod rang gi mgo rdo nang bzhin mkhregs po byas 'dug gang lags zer nga yang khyod kyis mtha' bkag ri bkag btang nas nga tshor ngo rgol na da dung yang byed bzhin yod pas khyod rang khyim la log 'gro rgyu ni srid thabs med ces bshad/ ngas mgo bo yar bkyags nas kho'i gdong la bltas pa dang /$As I sat looking at the floor, he continued, “Although you are not a prisoner now, you have not undergone proper mental transformation. You remain hardheaded like a rock. Because you still insist on opposing us, it will not be possible for you to return to your home.” und Saq117 Bezkeine Eini I raised my head and looked into his eyes.

ngas sa la mig lta bzhin mar bsdad pa dang sbrags khos mu mthud nas spyir btang da cha khyed rang btson pa min na yang khyod rang gi bsam blor 'gyur ldog rtsa ba nas btang mi 'dugakhyod rang gi mgo rdo nang bzhin mkhregs po byas 'dug gang lags zer nga yang khyod kyis mtha' bkag ri bkag btang nas nga tshor ngo rgol na da dung yang byed bzhin yod pas khyod rang khyim la log 'gro rgyu ni srid thabs med ces bshad/#As I sat looking at the floor, he continued, “Although you are not a prisoner now, you have not undergone proper mental transformation. You remain hardheaded like a rock. Because you still insist on opposing us, it will not be possible for you to return to your home.”$ngas mgo bo yar bkyags nas kho'i gdong la bltas pa dang /#I raised my head and looked into his eyes.$

de lta bur 'jig rten gyis mchod 'os su gyur nas kyang sngon gyi lan grangs gzhan la myong 'gyur gyi las kyi dbang gis phyir yang sa steng du mi phal pa'am ngan song du yang lhung la 'khor los sgyur ba'i rgyal po rin chen sna bdun dang ldan zhing gling bzhi la dbang byed pa nyid du gyur nas kyang /_'khor ba na 'khor ba'i gnas skabs dag tu las kyi dbang gis mi'i yang bran nyid dam ngan song du yang lhung bar 'gyur de ltar dbang che ba la yid brtan du med par bstan nas 'dod pa'i bde ba la yid brtan du med par ston pa ni/$Yet after being even such a figure, worthy of the world’s veneration, one falls once again to the earth as a common person—or even into the lower states—by the force of former karma of the type to be experienced in other lifetimes. One may even have been a wheel-wielding monarch, endowed with the seven precious fortunes and ruler of the four continents; yet in the everchanging circumstances of saÃsara one falls back through karma’s force to the status of a menial servant, or even into the lower states. That great power is unreliable, as has just been stated, the purpose of the following verse is to indicate the unreliability of sense pleasures.

de lta bur 'jig rten gyis mchod 'os su gyur nas kyang sngon gyi lan grangs gzhan la myong 'gyur gyi las kyi dbang gis phyir yang sa steng du mi phal pa'am ngan song du yang lhung la 'khor los sgyur ba'i rgyal po rin chen sna bdun dang ldan zhing gling bzhi la dbang byed pa nyid du gyur nas kyang /_'khor ba na 'khor ba'i gnas skabs dag tu las kyi dbang gis mi'i yang bran nyid dam ngan song du yang lhung bar 'gyur de ltar dbang che ba la yid brtan du med par bstan nas 'dod pa'i bde ba la yid brtan du med par ston pa ni/#Yet after being even such a figure, worthy of the world’s veneration, one falls once again to the earth as a common person—or even into the lower states—by the force of former karma of the type to be experienced in other lifetimes. One may even have been a wheel-wielding monarch, endowed with the seven precious fortunes and ruler of the four continents; yet in the everchanging circumstances of saÃsara one falls back through karma’s force to the status of a menial servant, or even into the lower states. That great power is unreliable, as has just been stated, the purpose of the following verse is to indicate the unreliability of sense pleasures.$

kun dga' bo gang de'i tshe mdzangs pa zhes bya ba byung bar gyur pa'i dge slong de ni 'di nyid na 'dug ste nga'i mdun na 'dug pa 'di yin no/_/ bcom ldan 'das la tshe dang ldan pa kun dga' bos 'di skad ces gsol to/_/ bcom ldan 'das ji tsam du sems can dag pa'i 'dus pa 'di ni bcom ldan 'das ngo mtshar lags so/_/ bcom ldan 'das kyis bka' stsal pa/ kun dga' bo de de bzhin no/_/de de bzhin te/ kun dga' bo sems can chen po sems can dag pa rnams kyi 'khor 'dus pa de ni 'di lta ste/_byang chub sems dpa'i 'dus pa yin/_seng ge'i 'dus pa yin/_bag tsha ba med pa'i 'dus pa yin/_glang po chen po'i 'dus pa yin no/_/ kun dga' bos gsol pa/ bcom ldan 'das ci'i slad du 'di skad du 'dus pa chen po dang /_seng ge'i 'dus pa zhes bgyi lags/$The reply means to say that though the word with its power has oncebecome resolved into its cause, yet when the word is again brought forth, thepower inherent in it comes along with it. And it is in accordance withthe previous relation of the word and its denotation, that God lays down her kann nun auch der Begriff tathägatagarbha erklärt werden: tathägatagarbha bedeutet "den Tathägata, d. h. den Buddha, in sich enthaltend" und besagt, daß allen Lebewesen der mit dem Absolutenidentische transzendent-immanente Buddha innewohnt, zugleich aber auch82die eigene Buddhaschaft in verborgener, noch nicht manifestierter Form •Im letzteren Sinne kann das Wort auch substantivisch im Sinne cular form of Verbal Authority (Scripture).4.5. If there be a description of the form of any (action), that"too becomes Scripture,' inasmuch as it forms an integral part ofthe 'word,' as leading to the activity or otherwise of the person addressed."6. ""Since it is only when the Bhāvanā is praised (or decried) that" “Ānanda, the monk who was called Wise One then is present right here,” “He is this one seated before me.” the venerable Ānanda exclaimed. “Blessed One, how amazing this assembly of pure beings is!” agreed the Blessed One, “Indeed, Ānanda, indeed,” “Ānanda, the assembled retinue of great and pure beings is, accordingly, an assembly of bodhisattvas, an assembly of lions, an assembly of fearless ones, and an assembly of great elephants.” asked Ānanda. “Blessed One, why is this called a great assembly and an assembly of lions?”

kun dga' bo gang de'i tshe mdzangs pa zhes bya ba byung bar gyur pa'i dge slong de ni 'di nyid na 'dug ste#“Ānanda, the monk who was called Wise One then is present right here,”$nga'i mdun na 'dug pa 'di yin no/_/#“He is this one seated before me.”$bcom ldan 'das la tshe dang ldan pa kun dga' bos 'di skad ces gsol to/_/#the venerable Ānanda exclaimed.$bcom ldan 'das ji tsam du sems can dag pa'i 'dus pa 'di ni bcom ldan 'das ngo mtshar lags so/_/#“Blessed One, how amazing this assembly of pure beings is!”$bcom ldan 'das kyis bka' stsal pa/#agreed the Blessed One,$kun dga' bo de de bzhin no/_/de de bzhin te/#“Indeed, Ānanda, indeed,”$kun dga' bo sems can chen po sems can dag pa rnams kyi 'khor 'dus pa de ni 'di lta ste/_byang chub sems dpa'i 'dus pa yin/_seng ge'i 'dus pa yin/_bag tsha ba med pa'i 'dus pa yin/_glang po chen po'i 'dus pa yin no/_/#“Ānanda, the assembled retinue of great and pure beings is, accordingly, an assembly of bodhisattvas, an assembly of lions, an assembly of fearless ones, and an assembly of great elephants.”$kun dga' bos gsol pa/#asked Ānanda.$bcom ldan 'das ci'i slad du 'di skad du 'dus pa chen po dang /_seng ge'i 'dus pa zhes bgyi lags/#“Blessed One, why is this called a great assembly and an assembly of lions?”$

dper na ras la snum zhugs pa dbyung dka' ba bzhin du/_'di yang rang gi dmigs pa la zhen cing mched pa ni dmigs pa de dang dbral dka' ba'o// khong khro ba ni/_sems can rnams dang sdug bsngal dang mtshon dang tsher ma sogs sdug bsngal gyi gnas rnams la dmigs nas kun nas mnar sems pa sems rtsub mo yul de rnams la gnod pa bya bar sems pa'o// nga rgyal ni/_'jig lta la brten te phyi'am nang gi mtho dman dang bzang ngan la dmigs nas sems khengs pa ste/_mtho ba'i rnam pa can du 'jug pa'o// ma rig pa ni/_bden bzhi dang las 'bras dang dkon mchog gi rang bzhin la blo mi gsal bas mi shes pa'i nyon mongs can no//$to tTI1i te rato ttsymJ:conSttrans:edificjust , When attachment clings to its object and grows stronger, it is hard to tear yourself away from the object, just as it is difficult to remove oil which has soaked into a cloth. 2.52.3 prabhu॰ ] RÃP1 P3; prābhu॰ P2 2.3 °vidhaḥ ] RNP1 P3 ; • vidhaṃ P2 2.3 °bodhito ] RNP2; Hostility means observing origins of suffering-such as living beings, pain, weapons, or thorns-and giving rise to a harsh, tormented mind that contemplates harming these objects. Pride means observing either internally or externally qualities that are high, low, good, or bad, and, based on the reifying view of the perishing aggregates, allowing your mind to become inflated; you assume an aspect of superiority. Ignorance means possessing the affliction of misunderstanding on account of a mind that is unclear about the nature of the four truths, karma and its effects, and the three jewels.

dper na ras la snum zhugs pa dbyung dka' ba bzhin du/_'di yang rang gi dmigs pa la zhen cing mched pa ni dmigs pa de dang dbral dka' ba'o//#When attachment clings to its object and grows stronger, it is hard to tear yourself away from the object, just as it is difficult to remove oil which has soaked into a cloth.$khong khro ba ni/_sems can rnams dang sdug bsngal dang mtshon dang tsher ma sogs sdug bsngal gyi gnas rnams la dmigs nas kun nas mnar sems pa sems rtsub mo yul de rnams la gnod pa bya bar sems pa'o//#Hostility means observing origins of suffering-such as living beings, pain, weapons, or thorns-and giving rise to a harsh, tormented mind that contemplates harming these objects.$nga rgyal ni/_'jig lta la brten te phyi'am nang gi mtho dman dang bzang ngan la dmigs nas sems khengs pa ste/_mtho ba'i rnam pa can du 'jug pa'o//#Pride means observing either internally or externally qualities that are high, low, good, or bad, and, based on the reifying view of the perishing aggregates, allowing your mind to become inflated; you assume an aspect of superiority.$ma rig pa ni/_bden bzhi dang las 'bras dang dkon mchog gi rang bzhin la blo mi gsal bas mi shes pa'i nyon mongs can no//#Ignorance means possessing the affliction of misunderstanding on account of a mind that is unclear about the nature of the four truths, karma and its effects, and the three jewels.$

de nas che rje nyid dgung lo drug cu re gnyis bzhes pa lcags mo yos bu'i lo la g.ya' phag gnyis kyi 'khrug sdum la nyi ma dbus kyi rgyal khams la byon pa'i lam dunyang stod chu mig dang ra lung la sogs pa rnams su theg pa che chung gi chos mang du gsungasartsis kyi mkhan po nam mkha' rin chen dpal bzang po la sogs dge slong dge tshul dge bsnyen mang po'i mkhan slob mdzad/$verse, i.e., of the collective whole of one's own “rays” [emanating from the Self]. In otherwords, one attains to universal mastery (maheśvaratva) with this very body', whereas SpP 51explains: evam sati svātantryāptes tataś cakreśvaraḥ śakticakrasvāmī sarvajñatādiyutaḥ, 'Beingthus [i.e., in this state of absorption], [the yogin] is the Lord of the Wheel (cakreśvara), forhe has attained freedom. He is the Master of the Wheel of energies (śakticakrasvāmin), whois endowed with omniscience and other [divine attributes]'. Also ŚS I 21: śuddhavidyodayācKĀRIKĀS 47–50 ;"""" This can be clearly seen now by everybody. In the year of the iron female hare {1351), when the Lord of Dharma was 62 years old, in order to reconcile the fights between the Ya and the Phag (gya' phag), he went to the kingdom of Nyima U (nyi ma dbus) and on his way he gave many Hinayana and Mahayana teachings in Nyangtii Chumig (myang stod chu mig), Ralung and so on. He acted as Abbot and Acharya to many fully ordained monks, novices and lay vow holders, including the Abbot of Tsi, Namkha Rinchen Pal Zangpo (nam mkha' rin chen dpal bzang po).

de nas che rje nyid dgung lo drug cu re gnyis bzhes pa lcags mo yos bu'i lo la g.ya' phag gnyis kyi 'khrug sdum la nyi ma dbus kyi rgyal khams la byon pa'i lam dunyang stod chu mig dang ra lung la sogs pa rnams su theg pa che chung gi chos mang du gsungasartsis kyi mkhan po nam mkha' rin chen dpal bzang po la sogs dge slong dge tshul dge bsnyen mang po'i mkhan slob mdzad/#This can be clearly seen now by everybody. In the year of the iron female hare {1351), when the Lord of Dharma was 62 years old, in order to reconcile the fights between the Ya and the Phag (gya' phag), he went to the kingdom of Nyima U (nyi ma dbus) and on his way he gave many Hinayana and Mahayana teachings in Nyangtii Chumig (myang stod chu mig), Ralung and so on. He acted as Abbot and Acharya to many fully ordained monks, novices and lay vow holders, including the Abbot of Tsi, Namkha Rinchen Pal Zangpo (nam mkha' rin chen dpal bzang po).$

gzhan yang ba spu'i khung bu re re nas kyang / grangs las 'das pa'i sangs rgyas byang chub sems dpa'i 'khor tshad med pa dang bcas pa skad cig la ston par nus so// lha dang mi la sogs pa'i 'gro ba mang po ston nus so//_gdul bya gang la gang 'dul du brgya byin dang /_tshangs pa dang / 'jig rten skyong ba dang /_rgyal po dang /_nyan rang dang /_de bzhin gshegs pa'i gzugs su gnas nas chos ston par nus so//_de ltar yang / dbu ma 'jug pa las/_ba spu'i khung nas rdzogs pa'i sangs rgyas rnams//_grangs med byang chub sems dpa'i 'khor dang bcas//_gzhan yang lha dang mi dang lha ma yin//_skad cig skad cig ston par nus pa yin// zhes gsungs so//_byang chub sems dpa'i sa bcu bshad zin to// sangs rgyas kyi sa ni mthar phyin pa'i lam gyi gnas skabs te/$The rest is as in the previous bhumi replacing the number accordingly. Moreover, from every pore of his body he is instantly able to manifest countless buddhas and innumerable retinues of bodhisattvas. He can display many beings such as gods and men. Zum Abschluß gehe ich noch kurz auf einen anderen Aspekt der Spannung zwischen Buddhaschaft als direktem Wirken in der Welt einerseitsund als Erlösungszustand anderseits ein. Nach dem 20. Kapitel der A~tamuß, wie oben dargelegt, der Bodhisattva die (ihre existentielle Verwirklichung nach sich ziehende) Vergegenwärtigung (säk~ätkäraJ der leerheitin der direkten Erfahrung vermeiden, bis er die Buddha-Eigenschaften vervollkommnet hat. Danach darf er sie durchaus vergegenwärtigen 78, undfür die aktuelle Buddhawerdung ist dies sogar unabdingbar; denn insoferndie Buddhaschaft auch Erlösung ist, müssen in dem Moment, in dem dieBuddhaschaft erreicht wird, auch alle, [üblen) Einflüsse' (äsravaJ, d. h. alleans Dasein bindenden Faktoren, schwinden. Damit aber ist der Verbleibdes Buddha in der Welt und sein unmittelbares Wirken in ihr befristet; mit He can teach the Dharma in accordance with those to be trained, while taking the form of Indra, Brahma, world guardians, kings, shravakas, and tathagatas. Thus, in Entering the Middle Way, From the pores of his body he can display perfect buddhas Surrounded by countless bodhisattvas, As well as gods, men, and asuras, In every single instant. This completes the explanation on the ten bodhisattva bhumis. The bhumi of a buddha is at the stage of the path of culmination.

gzhan yang ba spu'i khung bu re re nas kyang /#The rest is as in the previous bhumi replacing the number accordingly.$grangs las 'das pa'i sangs rgyas byang chub sems dpa'i 'khor tshad med pa dang bcas pa skad cig la ston par nus so//#Moreover, from every pore of his body he is instantly able to manifest countless buddhas and innumerable retinues of bodhisattvas.$lha dang mi la sogs pa'i 'gro ba mang po ston nus so//_gdul bya gang la gang 'dul du brgya byin dang /_tshangs pa dang /#He can display many beings such as gods and men.$'jig rten skyong ba dang /_rgyal po dang /_nyan rang dang /_de bzhin gshegs pa'i gzugs su gnas nas chos ston par nus so//_de ltar yang /#He can teach the Dharma in accordance with those to be trained, while taking the form of Indra, Brahma, world guardians, kings, shravakas, and tathagatas.$dbu ma 'jug pa las/_ba spu'i khung nas rdzogs pa'i sangs rgyas rnams//_grangs med byang chub sems dpa'i 'khor dang bcas//_gzhan yang lha dang mi dang lha ma yin//_skad cig skad cig ston par nus pa yin//#Thus, in Entering the Middle Way, From the pores of his body he can display perfect buddhas Surrounded by countless bodhisattvas, As well as gods, men, and asuras, In every single instant.$zhes gsungs so//_byang chub sems dpa'i sa bcu bshad zin to//#This completes the explanation on the ten bodhisattva bhumis.$sangs rgyas kyi sa ni mthar phyin pa'i lam gyi gnas skabs te/#The bhumi of a buddha is at the stage of the path of culmination.$

sa la gnas pa'i gnod sbyin rnams kyi sgra thos nas/_bar snang la gnas pa'i gnod sbyin rnams dang rgyal chen bzhi'i ris kyi lha rnams dang sum cu rtsa gsum pa rnams dang 'thab bral ba rnams dang dga' ldan pa rnams dang 'phrul dga' ba rnams dang gzhan 'phrul dbang byed pa rnams kyang sgra rjod cing skad 'byin par byed deskad cig de dang thang cig de dang yud tsam de dang skad cig thang cig yud tsam de la tshangs pa'i 'jig rten du sgra grag go/_/$183174 Read: karteti in place of kartreti; Ms.(42b.1) is not clear but does not support karttva as perBhaşya, cf. N44.9. Tib. byed par (D255b.5).adi is omitted from the Tib. (cf. D255b.5).175176177178 36), in amplification of Yājñavalkya’s statement that ‘Studentship is to extend over twelve years’, and the meaning is deduced that twelve years should be devoted to the study of each Veda.This verse is quoted in Madanapārijāta (p. When they heard the terrestrial yakṣas, all the celestial yakṣas and the gods in the Abodes of the Four Great Kings, the Heaven of the Thirty-Three, the Strifeless Heaven, the Tuṣita Heaven, the Delighting in Creation Heaven, and the Heaven of the Masters of Others’ Creations also began to chatter and sing, and what they said immediately thundered throughout Brahmāloka.

sa la gnas pa'i gnod sbyin rnams kyi sgra thos nas/_bar snang la gnas pa'i gnod sbyin rnams dang rgyal chen bzhi'i ris kyi lha rnams dang sum cu rtsa gsum pa rnams dang 'thab bral ba rnams dang dga' ldan pa rnams dang 'phrul dga' ba rnams dang gzhan 'phrul dbang byed pa rnams kyang sgra rjod cing skad 'byin par byed deskad cig de dang thang cig de dang yud tsam de dang skad cig thang cig yud tsam de la tshangs pa'i 'jig rten du sgra grag go/_/#When they heard the terrestrial yakṣas, all the celestial yakṣas and the gods in the Abodes of the Four Great Kings, the Heaven of the Thirty-Three, the Strifeless Heaven, the Tuṣita Heaven, the Delighting in Creation Heaven, and the Heaven of the Masters of Others’ Creations also began to chatter and sing, and what they said immediately thundered throughout Brahmāloka.$

nges pa'i don gyi mdo sde la rton pa ni shes rab kyi las so/_/ thos pa thams cad 'dzin pa ni shes rab kyi rtsa ba'o/_/ don la rton pa ni shes rab kyi las so/_/ rnam par shes pa la so sor rtog pa ni shes rab kyi rtsa ba'o/_/ ye shes la rton pa ni shes rab kyi las so/_/ gang zag gi sgra la mngon par zhen pa med pa ni shes rab kyi rtsa ba'o/_/ chos nyid la rton pa ni shes rab kyi las so/_/ 'du byed thams cad mi rtag par so sor rtog pa ni shes rab kyi rtsa ba'o/_/ gdod ma nas ma skyes par rab tu shes pa ni shes rab kyi las so/_/ 'du byed thams cad sdug bsngal bar so sor rtog pa ni shes rab kyi rtsa ba'o/_/ chos thams cad mngon par 'du bya ba med par shes pa ni shes rab kyi las so/_/ chos thams cad la bdag med par so sor rtog pa ni shes rab kyi rtsa ba'o/_/ sems can gzod ma nas rnam par dag par shes pa ni shes rab kyi las so/_/ mya ngan las 'das pa la zhi bar so sor rtog pa ni shes rab kyi rtsa ba'o/_/$Its function is to rely on the sūtras of definitive meaning. Retaining everything that one has learned is a source of insight. Its function is to rely on the meaning. Investigating consciousness is a source of insight. DN 164, etc.; Pac. 11 (Vin IV 34). See Plants $5 4.1ff. Its function is to rely on wisdom. Not clinging to the words of an individual is a source of insight. Its function is to rely on the nature of reality. bhi~ur atmartham agiano vitapana >prek~fjyotilJ samavadadhyiit samavadhapayedva, paD; Prat. Mii"che 12a5f = Vin.Ma., fie 188b! (yan dge sloli gati mt na bar bdag t!id J...yi phy!r me fa reg gaml regtu 'jug na, ... ) and PraLMa., (T vol. 24, 505a15f = T 23, 837c15f: ... ~m~:!it~~!~;k ... )confirm *atmartham and *agiano but not <vitapana> pre~l (Opre is damaged in the ms,); Kli.: seen,327. “Discerning that all karmic formations are impermanent is a source of insight. Its function is to know fundamental nonorigination. Comprehending analytically that all formations are painful is a source of insight. Its function is to know that all phenomena are not actually conditioned. Discerning that phenomena are selfless is a source of insight. Its function is to know that beings are primordially pure. Discerning that nirvāṇa is peace is a source of insight.

nges pa'i don gyi mdo sde la rton pa ni shes rab kyi las so/_/#Its function is to rely on the sūtras of definitive meaning.$thos pa thams cad 'dzin pa ni shes rab kyi rtsa ba'o/_/#Retaining everything that one has learned is a source of insight.$don la rton pa ni shes rab kyi las so/_/#Its function is to rely on the meaning.$rnam par shes pa la so sor rtog pa ni shes rab kyi rtsa ba'o/_/#Investigating consciousness is a source of insight.$ye shes la rton pa ni shes rab kyi las so/_/#Its function is to rely on wisdom.$gang zag gi sgra la mngon par zhen pa med pa ni shes rab kyi rtsa ba'o/_/#Not clinging to the words of an individual is a source of insight.$chos nyid la rton pa ni shes rab kyi las so/_/#Its function is to rely on the nature of reality.$'du byed thams cad mi rtag par so sor rtog pa ni shes rab kyi rtsa ba'o/_/#“Discerning that all karmic formations are impermanent is a source of insight.$gdod ma nas ma skyes par rab tu shes pa ni shes rab kyi las so/_/#Its function is to know fundamental nonorigination.$'du byed thams cad sdug bsngal bar so sor rtog pa ni shes rab kyi rtsa ba'o/_/#Comprehending analytically that all formations are painful is a source of insight.$chos thams cad mngon par 'du bya ba med par shes pa ni shes rab kyi las so/_/#Its function is to know that all phenomena are not actually conditioned.$chos thams cad la bdag med par so sor rtog pa ni shes rab kyi rtsa ba'o/_/#Discerning that phenomena are selfless is a source of insight.$sems can gzod ma nas rnam par dag par shes pa ni shes rab kyi las so/_/#Its function is to know that beings are primordially pure.$mya ngan las 'das pa la zhi bar so sor rtog pa ni shes rab kyi rtsa ba'o/_/#Discerning that nirvāṇa is peace is a source of insight.$

zhes tshe ring ba rnams kyis bskal pa tsam thub cing thung ba la nges pa med par bshad do// yi dwags kyi sdug bsngal bsam pa/_yi dwags kyi sdug bsngal bsam pa ni/_ser sna shas cher bsten pa rnams yi dwags su skye la/ de dag kyang bkres shing skom pa dang ldan pa pags pa dang sha khrag kun bskams pa sdong dum tshig pa lta bu gdong skras khebs pa kha shin tu bskams shing lces bldag pa'o// 'di la gsum las/_zas skom la phyi'i sgrib pa yod pa ni/ de dag chu mig dang mtsho dang mtshe'u rnams su rgyu ba na/_der sems can ral gri dang mdung dang mdung thung bzung ba dag gis chu mig la sogs pa las phyir 'gog par byed pa dang / chu yang rnag khrag tu mthong nas 'thung bar mi 'dod pa'o// zas skom la nang gi sgrib pa yod pa ni/$He explains that the most long-lived animals endure for about an eon, and that the life spans of short-lived animals are not fixed. Contemplating the suffering of hungry ghosts. Those who are exceedingly miserly are born as hungry ghosts. These beings are hungry and thirsty, and their skin, flesh, and blood are desiccated, giving them the appearance of burnt logs. Their faces are covered with hair, their mouths are extremely dry, and their tongues lick their lips constantly. There are three types of hungry ghosts: Hungry ghosts who have external obstacles for obtaining food and drink. When these hungry ghosts approach springs, lakes, and ponds, beings holding swords, long spears, and short spears block their way. 23466de CDP u. Mong. (tere mety): Cdi N.mthun CD: 0 thun NP.la.NP: la I CD.po 0 i NP:·po CD. Or else the water appears to them as pus and blood, and they lose the desire to drink. Hungry ghosts who have internal obstacles for obtaining food and drink.

zhes tshe ring ba rnams kyis bskal pa tsam thub cing thung ba la nges pa med par bshad do//#He explains that the most long-lived animals endure for about an eon, and that the life spans of short-lived animals are not fixed.$yi dwags kyi sdug bsngal bsam pa/_yi dwags kyi sdug bsngal bsam pa ni/_ser sna shas cher bsten pa rnams yi dwags su skye la/#Contemplating the suffering of hungry ghosts. Those who are exceedingly miserly are born as hungry ghosts.$de dag kyang bkres shing skom pa dang ldan pa pags pa dang sha khrag kun bskams pa sdong dum tshig pa lta bu gdong skras khebs pa kha shin tu bskams shing lces bldag pa'o//#These beings are hungry and thirsty, and their skin, flesh, and blood are desiccated, giving them the appearance of burnt logs. Their faces are covered with hair, their mouths are extremely dry, and their tongues lick their lips constantly.$'di la gsum las/_zas skom la phyi'i sgrib pa yod pa ni/#There are three types of hungry ghosts: Hungry ghosts who have external obstacles for obtaining food and drink.$de dag chu mig dang mtsho dang mtshe'u rnams su rgyu ba na/_der sems can ral gri dang mdung dang mdung thung bzung ba dag gis chu mig la sogs pa las phyir 'gog par byed pa dang /#When these hungry ghosts approach springs, lakes, and ponds, beings holding swords, long spears, and short spears block their way.$chu yang rnag khrag tu mthong nas 'thung bar mi 'dod pa'o//#Or else the water appears to them as pus and blood, and they lose the desire to drink.$zas skom la nang gi sgrib pa yod pa ni/#Hungry ghosts who have internal obstacles for obtaining food and drink.$

sha ra dwa ti'i bu sems stong pa nyid du rnam par blta bar bya'o/_/ sha ra dwa ti'i bu sems stong pa nyid ni gang yin/ ji ltar na sems stong pa nyid du rnam par blta bar bya ba yin zhe na/ sha ra dwa ti'i bu sems zhes bya ba ni sems dang /_yid kyi rnam par shes pa dang /_yid dang /_yid kyi lus dang /_yid kyi dbang po dang /_yid kyi khams te/ 'di ni sems zhes bya'o/_/ de'i stong pa nyid gang zhe na/ sha ra dwa ti'i bu sems ni sems kyis stong ste/ de la byed pa po gang yang med do/_/ gal te de'i byed pa po 'ga' zhig yod na ni des byas na gzhan gyis myong ba de lta bur 'gyur ro/_/ sems kyis kyang sems mngon par 'du mi byed do/_/ gal te sems kyis sems mngon par 'du byed na ni de nyid byed pa po yin zhing /_de nyid myong ba po yin par 'gyur ro/_/ gal te sems gzhan gyis sems mngon par 'du byed na ni gang gis byas pa de ni de'i yin par 'gyur la/ gzhan gyis byas na yang gzhan gyis myong bar 'gyur ro/_/ sha ra dwa ti'i bu de lta bas na sems ni sems kyis stong ste/$“Śāradvatī­putra, one should view the mind as emptiness. Śāradvatī­putra, what is the emptiness of mind? How should one view the mind as emptiness? unproduced and unconditioned, it is also, and perhaps primarily, envisaged in its ontologicaldimension, i.e., as basically identical with the tathatii, and from this perspective the causalinterpretation is problematic. What would be meaningful is that the ' Immaculate Sphere' ismanifested or disclosed (prabhavita) in its intrinsic purity by the accomplished process ofiisrayaparivrtti or purification of the tathatii (Le., its own accomplished purification fromadventitious stains or obscurations). Alternatively, what would also make sense is that final' extinction' is the (unconditioned) ' Immaculate Sphere' insofar as it is distinctively charac­terized (prabhiivita) by iisrayaparivrtti (as a state resulting from an accomplished process) or,in other words, by the fact that the purification of the tathata (which is onto logically identical Śāradvatī­putra, mind is mind, mental cognition, consciousness, mental body, mental faculty, and mental constituent— these are mind. What is its emptiness? Śāradvatī­putra, mind is empty of mind, for it has no creator whatsoever. If it had some creator, then because of that there would be something else that would have experience. Neither does mind itself form mind. If mind formed mind, then just that would be the creator and experiencer. If another mind formed mind, then it would belong to that which created it, but even having created it, the other would have experience. Śāradvatī­putra, it is for this reason that mind is empty of mind, for

sha ra dwa ti'i bu sems stong pa nyid du rnam par blta bar bya'o/_/#“Śāradvatī­putra, one should view the mind as emptiness.$sha ra dwa ti'i bu sems stong pa nyid ni gang yin/#Śāradvatī­putra, what is the emptiness of mind?$ji ltar na sems stong pa nyid du rnam par blta bar bya ba yin zhe na/#How should one view the mind as emptiness?$sha ra dwa ti'i bu sems zhes bya ba ni sems dang /_yid kyi rnam par shes pa dang /_yid dang /_yid kyi lus dang /_yid kyi dbang po dang /_yid kyi khams te/#Śāradvatī­putra, mind is mind, mental cognition, consciousness, mental body, mental faculty, and mental constituent—$'di ni sems zhes bya'o/_/#these are mind.$de'i stong pa nyid gang zhe na/#What is its emptiness?$sha ra dwa ti'i bu sems ni sems kyis stong ste/#Śāradvatī­putra, mind is empty of mind, for$de la byed pa po gang yang med do/_/#it has no creator whatsoever.$gal te de'i byed pa po 'ga' zhig yod na ni des byas na gzhan gyis myong ba de lta bur 'gyur ro/_/#If it had some creator, then because of that there would be something else that would have experience.$sems kyis kyang sems mngon par 'du mi byed do/_/#Neither does mind itself form mind.$gal te sems kyis sems mngon par 'du byed na ni de nyid byed pa po yin zhing /_de nyid myong ba po yin par 'gyur ro/_/#If mind formed mind, then just that would be the creator and experiencer.$gal te sems gzhan gyis sems mngon par 'du byed na ni gang gis byas pa de ni de'i yin par 'gyur la/#If another mind formed mind, then it would belong to that which created it, but$gzhan gyis byas na yang gzhan gyis myong bar 'gyur ro/_/#even having created it, the other would have experience.$sha ra dwa ti'i bu de lta bas na sems ni sems kyis stong ste/#Śāradvatī­putra, it is for this reason that mind is empty of mind, for$

[!]dpa' zhing brkam chags bab chol med/_/phyogs chen nor ni che ba dang /_/mngon pa'i nga rgyal rab gtum la/_/las ni 'di 'dra bya ba yin/_/bstan la zhe sdang khro ba dang /_/gzhan gyi nor ni 'phrog byed dang /_/sngags rnams kun dang sman rnams dang /_/rnal 'byor ldan la ma dad dang /_/spyis brtsan gdug pa'i sems ldan dang /_/'jig rten gyis smad rgyal po ste/_/'di dag la ni las sbyar bya/_/chos dang ldan la rnam par spang /_/$actions in general; and it comes to be held to be the doer of particular in-dividual actions, on account of the determination (of the Person) which “Such as warriors, the impetuous, the greedy, Those with a large following or much wealth, The haughty, or the violent. It is them that such rites should target. {27.61} “Also, those who hate the teachings; The cruel; those who steal others’ property, Who have no trust in any mantras, Remedies, or yogins; {27.62} “And also impudent ones with wicked minds, Or kings despised by the subjects— It is them that the rites should target, Not those who are righteous. {27.63}

[!]dpa' zhing brkam chags bab chol med/_/phyogs chen nor ni che ba dang /_/mngon pa'i nga rgyal rab gtum la/_/las ni 'di 'dra bya ba yin/_/bstan la zhe sdang khro ba dang /_/gzhan gyi nor ni 'phrog byed dang /_/sngags rnams kun dang sman rnams dang /_/rnal 'byor ldan la ma dad dang /_/spyis brtsan gdug pa'i sems ldan dang /_/'jig rten gyis smad rgyal po ste/_/'di dag la ni las sbyar bya/_/chos dang ldan la rnam par spang /_/#“Such as warriors, the impetuous, the greedy, Those with a large following or much wealth, The haughty, or the violent. It is them that such rites should target. {27.61} “Also, those who hate the teachings; The cruel; those who steal others’ property, Who have no trust in any mantras, Remedies, or yogins; {27.62} “And also impudent ones with wicked minds, Or kings despised by the subjects— It is them that the rites should target, Not those who are righteous. {27.63}$

'di ltar de bzhin gshegs pa'i ye shes kyi phyag rgya'i ting nge 'dzin 'di'i gzi brjid kyi mthus skad cig thang cig yud tsam de nyid la 'od ma'i tshal bya ka lan dka'i gnas su bcom ldan 'das kyi 'khor gyi dkyil 'khor du byang chub sems dpa' bye ba phrag brgyad cu 'dus par gyur te 'khod do/_/ nyan thos 'bum phrag gsum yang 'dus par gyur te 'khod do/_/$broader investigation) to decide whether GUf.1avarman had a different Sanskrit textor whether he deliberately interpreted or paraphrased the section on non-existence inhis own ideas and in a way that fitted in with the initial dvaya (instead of advaya) . Still,the point of view of internal coherence the transmitted S anskrit text ---confrrmed byversions but GUf.1avarman' s, even by Dharmak�ema's (except that he, too, reads Cpo Ayar II.3.1 (JAS ed. § 464): b7yii ... ubbhiIJIJii.448Ayars p. 5,1f; Dasav 4 (p. 6,9-11); Siiy I.7.1 (lAS § 381).449 SNIII240(ft); cpo AKTU tu 125b3f(ad AKBh 120,1; cpo AKVy266,18ft); Tvol. I, 127a28f= 288a22-24 = 332b13C= 387b10-12 (Lokaprajfiaptisiitra: cpo S. Dietz in: E. v. Schuler (ed.),XXIII. Deutscher Orientalistentag, ausgewahlte Vortrage, Stuttgart 1989, 492t); T vol. 2, 646a12f;704a17. Through the radiance of the absorption of the thus-gone one’s wisdom seal, instantly, in that very moment, eight hundred million bodhisattvas gathered at the Kalandakanivāpa in the Veṇuvana, where they sat down in the Blessed One’s retinue. Three hundred thousand hearers also gathered together and took their seats.

'di ltar de bzhin gshegs pa'i ye shes kyi phyag rgya'i ting nge 'dzin 'di'i gzi brjid kyi mthus skad cig thang cig yud tsam de nyid la 'od ma'i tshal bya ka lan dka'i gnas su bcom ldan 'das kyi 'khor gyi dkyil 'khor du byang chub sems dpa' bye ba phrag brgyad cu 'dus par gyur te 'khod do/_/#Through the radiance of the absorption of the thus-gone one’s wisdom seal, instantly, in that very moment, eight hundred million bodhisattvas gathered at the Kalandakanivāpa in the Veṇuvana, where they sat down in the Blessed One’s retinue.$nyan thos 'bum phrag gsum yang 'dus par gyur te 'khod do/_/#Three hundred thousand hearers also gathered together and took their seats.$

de na gang rgyal srid la dbang bskur bar bya ba'i rgyal po'i mtshan dang ldan pa yang gzhan med do/_/ de na tshong dpon dang /_grong mi dang /_yul mi dang /_blon po chen po dang /_blon po dang /_sgo ba dang /_'khor na 'khod pa rnams ni/_mtshan mkhan dang /_ltas mkhan dang /_skar ma dang /_gza' spyod pa la mkhas pa la rgyal por 'gyur ba su yod ces brtson par gyur cing 'dri'o/_/ des smras pa/_skyes bu dbul po mtshan dang ldan pa zhig yod do/_/ de ni rgyal por 'gyur ro/_/ de nas de dag rgyan thams cad kyis brgyan pa rgyal po la 'os pa rin thang che ba'i khri stan bzang po gser gyi rkang rten dang bcas pa dang / yu ba nor bu las byas pa'i gdugs dkar po dang /_yu ba gser las byas shing nor bu dang ldan pa'i rnga ma'i bsil yab dang /$Since there was no one else in the region who had sufficient royal qualities to be entrusted with the country, the citizens, including the merchants, townspeople, village folk, high ministers, ministers, guards, and retainers diligently inquired among diviners, soothsayers, and those skilled in the movements of the stars and planets as to who should become their king. The reply was, “There is a poor man who is qualified. He should become king.” So they set out from the royal capital bearing a marvelous throne of incredible value—extensively ornamented and suitable for a king—along with a golden footstool. They carried white parasols with jeweled handles, fans with golden handles and jeweled tails, and

de na gang rgyal srid la dbang bskur bar bya ba'i rgyal po'i mtshan dang ldan pa yang gzhan med do/_/#Since there was no one else in the region who had sufficient royal qualities to be entrusted with the country,$de na tshong dpon dang /_grong mi dang /_yul mi dang /_blon po chen po dang /_blon po dang /_sgo ba dang /_'khor na 'khod pa rnams ni/_mtshan mkhan dang /_ltas mkhan dang /_skar ma dang /_gza' spyod pa la mkhas pa la rgyal por 'gyur ba su yod ces brtson par gyur cing 'dri'o/_/#the citizens, including the merchants, townspeople, village folk, high ministers, ministers, guards, and retainers diligently inquired among diviners, soothsayers, and those skilled in the movements of the stars and planets as to who should become their king.$des smras pa/_skyes bu dbul po mtshan dang ldan pa zhig yod do/_/#The reply was, “There is a poor man who is qualified.$de ni rgyal por 'gyur ro/_/#He should become king.”$de nas de dag rgyan thams cad kyis brgyan pa rgyal po la 'os pa rin thang che ba'i khri stan bzang po gser gyi rkang rten dang bcas pa dang /#So they set out from the royal capital bearing a marvelous throne of incredible value—extensively ornamented and suitable for a king—along with a golden footstool.$yu ba nor bu las byas pa'i gdugs dkar po dang /_yu ba gser las byas shing nor bu dang ldan pa'i rnga ma'i bsil yab dang /#They carried white parasols with jeweled handles, fans with golden handles and jeweled tails, and$

nang dul bya mang po smin grol gyi lam la bkod/_phyi ru 'chad nyan gyis bstan pa skyong / mnga' ris skor gsum/_du yang dag 'jog pa la bzhugs/_dbus gtsang ru bzhi'i blo gsal thos bsam sgom gsum la shes 'dod can mdo khams sgang gsum/_'u nga dang rtogs pa'i chos rnams la gros thag gcod pa la nyin tshan khong drug du ma 'dus te/ ngas te/_'bad rtsol chen po mdzad pa'i skabs dus lan gcig phyag rdzas rnams spong thag mdzad par dpong dang na zla'i dbus gtsang gi dge ngo po yang zha lu na yod pa la shog gsung / drung du sleb dus/_kyang /_nga grwa skor byed dus kyi lan 'debs pa rnams bshes tsho yang thams cad gshegs tshar 'dugang yang ring po rang mi sdod 'chi/ shi tsa na shul zhang bya dnge ba la gtogad gig kyang ma lus 'dug/$He was inwardly engaged in pure concentration, while outwardly he preserved the doctrine by giving teachings. 2: bhinnayor avabhäso hi syad ghataghaṭayor dvayoh/ prakāśasyeva nanyasya bhedinas tv ava-bhasanam//, 'In fact, the manifestation of two things as different would [be limited to, for"example,] the case of the ""jar"" (ghata) and the ""non-jar"" (aghata). There is, however, no man-"ifestation, as if it were light, of something other [than light]'; and its vṛtti: prakāśād dvitiyasyaKĀRIKĀS 10-11109If [you, the purvapakṣin, further allege that] there is an object to bedistinguished [from Light] that is of the essence of non-Light, and which From the three regions of Naris (mnga ris skor gsum), from the three heights of Kham (mdo khams sgang gsum) and from the four regions of Central Tibet (dbus) and Tsang, many intelligent people intent on hearing, contemplating and meditating came for an audience with him and he exerted himself day and night in the study and practice of the Dharma, of scriptures and realizations. At that time he decided to completely give up all possessions. He called me, saying "Come while I am here in Zhalu." When I came to him he said: "All the spiritual teachers of Central Tibet and Thang who were my contemporaries have died. All my debating partners from the time of mys' ·1dies except for Zhang Dyapepa (zhang bya dpe ba) are no longer here, and I shall soon die too.

nang dul bya mang po smin grol gyi lam la bkod/_phyi ru 'chad nyan gyis bstan pa skyong /#He was inwardly engaged in pure concentration, while outwardly he preserved the doctrine by giving teachings.$mnga' ris skor gsum/_du yang dag 'jog pa la bzhugs/_dbus gtsang ru bzhi'i blo gsal thos bsam sgom gsum la shes 'dod can mdo khams sgang gsum/_'u nga dang rtogs pa'i chos rnams la gros thag gcod pa la nyin tshan khong drug du ma 'dus te/#From the three regions of Naris (mnga ris skor gsum), from the three heights of Kham (mdo khams sgang gsum) and from the four regions of Central Tibet (dbus) and Tsang, many intelligent people intent on hearing, contemplating and meditating came for an audience with him and he exerted himself day and night in the study and practice of the Dharma, of scriptures and realizations.$ngas te/_'bad rtsol chen po mdzad pa'i skabs dus lan gcig phyag rdzas rnams spong thag mdzad par dpong dang na zla'i dbus gtsang gi dge ngo po yang zha lu na yod pa la shog gsung /#At that time he decided to completely give up all possessions. He called me, saying "Come while I am here in Zhalu."$drung du sleb dus/_kyang /_nga grwa skor byed dus kyi lan 'debs pa rnams bshes tsho yang thams cad gshegs tshar 'dugang yang ring po rang mi sdod 'chi/#When I came to him he said: "All the spiritual teachers of Central Tibet and Thang who were my contemporaries have died.$shi tsa na shul zhang bya dnge ba la gtogad gig kyang ma lus 'dug/#All my debating partners from the time of mys' ·1dies except for Zhang Dyapepa (zhang bya dpe ba) are no longer here, and I shall soon die too.$

sangs rgyas karma pa sku phreng bco lnga pa 'i gser zhal mjal/_zhu bya don gyi snying po sangs rgyas mnyan pa sku phreng dgu pa'i yang srid ngos 'dzin gnang rgyu'i zhu ba phul bas/ khyod rang 'dir cung zhig zhugs dang /_bltas yong zhes gsung bzang thob/ rgyal dbang mchog gi sku mdun du bzhugs yun ring phyag chen skor dang /_mgon po'i dbang chen 'khor lnga'i rjes gnang sogs bka' chos mang po thob nas skal bzang du gyur/ dpal ldan zhing skyong dbang po'i bskang bzlog dang dmar chen gtor ma'i las rim bcas zhus pas/_ljags rtsom mdzad nas ljags lung yang thob/ de nas zla shas mtshams rgyal dbang karma pa mchog gis bka' shog cig bstsal nas 'di mnyan pa'i yang srid kyi don yin/$He met the Buddha, the Fifteenth Karmapa, and relayed the essential purpose of his request—to recognize the reincarnation of the Sangye Nyenpa Rinpoche, the ninth. The Karmapa replied, “You should stay here a while, and I will look into it.” During this period he spent in the presence of the Karmapa, he was fortunate to receive many teachings such as mahamudra, initiations of the five retinues from the great Mahakala empowerment, and others. He requested a propitiation ritual for the protector Shingkyong Wangpo and a torma offering for Marchen, which the Karmapa composed and also transmitted to him. A few months later, the Gyalwang Karmapa gave Tendzin Chögyal a letter and said, “This concerns the reincarnation of Nyenpa.

sangs rgyas karma pa sku phreng bco lnga pa 'i gser zhal mjal/_zhu bya don gyi snying po sangs rgyas mnyan pa sku phreng dgu pa'i yang srid ngos 'dzin gnang rgyu'i zhu ba phul bas/#He met the Buddha, the Fifteenth Karmapa, and relayed the essential purpose of his request—to recognize the reincarnation of the Sangye Nyenpa Rinpoche, the ninth.$khyod rang 'dir cung zhig zhugs dang /_bltas yong zhes gsung bzang thob/#The Karmapa replied, “You should stay here a while, and I will look into it.”$rgyal dbang mchog gi sku mdun du bzhugs yun ring phyag chen skor dang /_mgon po'i dbang chen 'khor lnga'i rjes gnang sogs bka' chos mang po thob nas skal bzang du gyur/#During this period he spent in the presence of the Karmapa, he was fortunate to receive many teachings such as mahamudra, initiations of the five retinues from the great Mahakala empowerment, and others.$dpal ldan zhing skyong dbang po'i bskang bzlog dang dmar chen gtor ma'i las rim bcas zhus pas/_ljags rtsom mdzad nas ljags lung yang thob/#He requested a propitiation ritual for the protector Shingkyong Wangpo and a torma offering for Marchen, which the Karmapa composed and also transmitted to him.$de nas zla shas mtshams rgyal dbang karma pa mchog gis bka' shog cig bstsal nas 'di mnyan pa'i yang srid kyi don yin/#A few months later, the Gyalwang Karmapa gave Tendzin Chögyal a letter and said, “This concerns the reincarnation of Nyenpa.$

brdzus skyes skad cig dran rdzogs bskyed pas sbyangs// mkhas pas sbyar bshad mi mthun grangs mang yang //_mdor bsdus gang yang 'gal med shes pas 'thus// dang por mngon rtogs bsgoms nas bsdu rim yan//_cho ga'i rim pa so sor yod pa yang //_sbyang gzhi bde gshegs snying po de nyid la//_sbyang bya byis pa'i rnam shes zhugs nas bzung //_btsas nas 'chi ba'i bar gyi 'khrul pa ste// gsar rnying cho ga'i rim pa mi 'dra yang //_nyon mongs 'khrul pa'i dri ma sbyang la gcig/ dper na mig nad btsag pu thur mas gtso//_kha nad mkhur bkang tsha grang bsil drod sogs//_nad la gnyen po sos sor dgos pa bzhin// sbyang bya'i grangs ltar sbyong byed de mtshungs te// mig la thur mas bcos sam sman gyis gsos//_mig gi zug rngu sel la gcig pa bzhin//$Miraculous birth is purified by the instantaneously complete creation. half the length of the Kośabhāṣyam.Rather, wherever there is a passage in the Kośabhasyam that quotes from anagama, that passage is given by Samathadeva by the full quotation of the passagefrom out of the sutra text. Often the whole paragraph is given, or if not, he givesthe title of the agama and the chapter or section title where the passage is to be Although scholars have applied many conflicting explanations, we could summarize in the knowledge that there is nothing really contradictory. Nyäyavärttikatätparya+ikä (VäcaspatimiSra): From the initial meditation on the deity visualization up to the dissolution, each ritual has its own sequence, but to generalize: the basis on which purification takes place is the buddha nature itself; that which is purified is the delusion of the infant consciousness from the time it enters and is born through the time of the intermediate state of death. There are different ritual sequences in the old and new traditions, but with respect to purifying the blemishes of deluded emotion they are the same. For instance, for disease of the eyes one primarily uses a scalpel, or orally administers cooling or warming substances for imbalances in heat or cold, the particular remedy depending on the kind of disease. Sihillings.All paymentes and orders should be adressed t o E. J. Brill, LeicBafnd XIV1970L O M M I S S I O N S V E R L A G E. J. B R I L L , L E I D E N - K Ö L NK O M M I S S I O N S V E R L A G G E R O L D & CO., W I E N There are as many methods of purification as there are problems to be purified. For the eyes, whether they are restored with instruments or healed with medicine, for relieving the pain and suffering, it is the same.

brdzus skyes skad cig dran rdzogs bskyed pas sbyangs//#Miraculous birth is purified by the instantaneously complete creation.$mkhas pas sbyar bshad mi mthun grangs mang yang //_mdor bsdus gang yang 'gal med shes pas 'thus//#Although scholars have applied many conflicting explanations, we could summarize in the knowledge that there is nothing really contradictory.$dang por mngon rtogs bsgoms nas bsdu rim yan//_cho ga'i rim pa so sor yod pa yang //_sbyang gzhi bde gshegs snying po de nyid la//_sbyang bya byis pa'i rnam shes zhugs nas bzung //_btsas nas 'chi ba'i bar gyi 'khrul pa ste//#From the initial meditation on the deity visualization up to the dissolution, each ritual has its own sequence, but to generalize: the basis on which purification takes place is the buddha nature itself; that which is purified is the delusion of the infant consciousness from the time it enters and is born through the time of the intermediate state of death.$gsar rnying cho ga'i rim pa mi 'dra yang //_nyon mongs 'khrul pa'i dri ma sbyang la gcig/#There are different ritual sequences in the old and new traditions, but with respect to purifying the blemishes of deluded emotion they are the same.$dper na mig nad btsag pu thur mas gtso//_kha nad mkhur bkang tsha grang bsil drod sogs//_nad la gnyen po sos sor dgos pa bzhin//#For instance, for disease of the eyes one primarily uses a scalpel, or orally administers cooling or warming substances for imbalances in heat or cold, the particular remedy depending on the kind of disease.$sbyang bya'i grangs ltar sbyong byed de mtshungs te//#There are as many methods of purification as there are problems to be purified.$mig la thur mas bcos sam sman gyis gsos//_mig gi zug rngu sel la gcig pa bzhin//#For the eyes, whether they are restored with instruments or healed with medicine, for relieving the pain and suffering, it is the same.$

yi ge gtong mkhan tshos kyang gnad don de shes kyi yod pas/_dmag las dkyus ma g+han shi yam sing gis rang nyid go gnas 'phar grabs yod pa'i skor gzab gzab ngang bris yod/ khos grong gseb nang gi mi tshang mas gnas tshul de shes na bsam gyi yod/ sbrag pa me la rAm gyis rang gi rkang pa na zug gtong gi yod tshul dmod mo rgyag bzhin mu mthud mdun du bskyod/_bu chung gnyis kyang kho dang mnyam du phyin/ kho tsho kem Ti la 'byor skabs zhogs pa chu tshod brgyad pa zin/ sman pa Te lor la bsten gtugs byed par yong ba'i nad pa rnams rgyal sgo'i mdun du 'du 'go rtsom yod/ sman pas mtshan mo sa la zags pa'i rgya se me tog gi thag 'khyud me tog cig la mdud pa rgyag bzhin yod/ mos zhogs pa nad par brtag dpyad ma byas gong rtsi shing la lta skyong byed rgyur dga' mos byed kyi yod/$The senders knew that, too; and so Corporal Ghanshyam Singh was careful to mention that he expected a promotion very soon. Priit. Sa. Endstr. 13 c -paryawdtinam entspricht Uv. XXVIII, 1 e He wanted everyone in his village to know it. Mela Ram, complaining of sore feet, continued on his way, and the boys carried on up the path. It was eight o’clock when they reached Kemptee. Dr. Taylor’s out-patients were just beginning to trickle in at the hospital gate. The doctor was trying to prop up a rose-creeper which had blown down during the night. She liked attending to her plants in the mornings, before starting on her patients.

yi ge gtong mkhan tshos kyang gnad don de shes kyi yod pas/_dmag las dkyus ma g+han shi yam sing gis rang nyid go gnas 'phar grabs yod pa'i skor gzab gzab ngang bris yod/#The senders knew that, too; and so Corporal Ghanshyam Singh was careful to mention that he expected a promotion very soon.$khos grong gseb nang gi mi tshang mas gnas tshul de shes na bsam gyi yod/#He wanted everyone in his village to know it.$sbrag pa me la rAm gyis rang gi rkang pa na zug gtong gi yod tshul dmod mo rgyag bzhin mu mthud mdun du bskyod/_bu chung gnyis kyang kho dang mnyam du phyin/#Mela Ram, complaining of sore feet, continued on his way, and the boys carried on up the path.$kho tsho kem Ti la 'byor skabs zhogs pa chu tshod brgyad pa zin/#It was eight o’clock when they reached Kemptee.$sman pa Te lor la bsten gtugs byed par yong ba'i nad pa rnams rgyal sgo'i mdun du 'du 'go rtsom yod/#Dr. Taylor’s out-patients were just beginning to trickle in at the hospital gate.$sman pas mtshan mo sa la zags pa'i rgya se me tog gi thag 'khyud me tog cig la mdud pa rgyag bzhin yod/#The doctor was trying to prop up a rose-creeper which had blown down during the night.$mos zhogs pa nad par brtag dpyad ma byas gong rtsi shing la lta skyong byed rgyur dga' mos byed kyi yod/#She liked attending to her plants in the mornings, before starting on her patients.$

bir wa pas/_dran rtog mtshan ma med de smig rgyu'i chu bo ltar// ma bcings ma grol gnyug ma'i ngang las ma g.yos so// zhes dang /_mai tri pas/_ma skyes pa la rtog pa glo bur ba// rtog pa de nyid dbyings kyi ngo bor gnas//_zhes dang / sna tshogs snang ba sems kyi ngo bo 'di//_thug phrad tsam gyis ma grub phyag rgya che//_zhes gsungs pa ltar ro// gnyis pa bsgom bya dang sgom byed kyi ngo bo lta ba ni/ 'dir bsgom par bya rgyu ni rang sems kyi ngo thog de yin la de skye 'gags gnas gsum dang bral zhing ngos bzung med pa'i blo 'das shig yin snyam pa'i yid byed dang go ba tsam blo la nges pas mi chog par/ de nyid 'phral mar nyams myong gi thog tu rnal 'byor mngon sum tshul gyis sgro 'dogs gcod dgos pas/$Virupa said: Thoughts and concepts are devoid of concrete characteristics, like water in a mirage. > suṣumnā canal, in the form of kuṇḍalinī; as such, it is called udāna, the ‘rising breath'. Ac-> cording to Kṣemarāja ad SvT VII 10, the madhyamaprāṇa is that prāṇa which rises in the> ‘middle’ nāḍī: madhyanāḍyāśrayamadhyamaprāṇa. On madhyamaprāṇa, see NT VII 7: tām Without binding or releasing, don’t move from the continuous genuine nature. Maitripa said: In nonorigination, thoughts are adventitious. The thought itself rests in the essence of space. therefore automatically conclude that if a text portion of the later translations has no And also: All kinds of phenomena and the essence of mind are a mere coincidence, so they don't exist, this is mahamudra. SEEING THE ESSENCE OF MEDITATOR AND OBJECT OF MEDITATION: What is to be meditated upon here is the essence of one's mind,it is not sufficient to reach the conviction that it is unoriginated, unabiding, and unceasing, as well as unidentifiable and beyond concept, from a mere intellectual understanding through thinking. atonement or compensation. Tbc danger is, on the one hand, that Ihe availability ofsuch means may undennine the binding force ofthe precepls, and, Yogins actualize this mind essence itself on the spot based on direct experience, whereby all doubts and misunderstandings are resolved.

bir wa pas/_dran rtog mtshan ma med de smig rgyu'i chu bo ltar//#Virupa said: Thoughts and concepts are devoid of concrete characteristics, like water in a mirage.$ma bcings ma grol gnyug ma'i ngang las ma g.yos so//#Without binding or releasing, don’t move from the continuous genuine nature.$zhes dang /_mai tri pas/_ma skyes pa la rtog pa glo bur ba//#Maitripa said: In nonorigination, thoughts are adventitious.$rtog pa de nyid dbyings kyi ngo bor gnas//_zhes dang /#The thought itself rests in the essence of space.$sna tshogs snang ba sems kyi ngo bo 'di//_thug phrad tsam gyis ma grub phyag rgya che//_zhes gsungs pa ltar ro//#And also: All kinds of phenomena and the essence of mind are a mere coincidence, so they don't exist, this is mahamudra.$gnyis pa bsgom bya dang sgom byed kyi ngo bo lta ba ni/#SEEING THE ESSENCE OF MEDITATOR AND OBJECT OF MEDITATION:$'dir bsgom par bya rgyu ni rang sems kyi ngo thog de yin la de skye 'gags gnas gsum dang bral zhing ngos bzung med pa'i blo 'das shig yin snyam pa'i yid byed dang go ba tsam blo la nges pas mi chog par/#What is to be meditated upon here is the essence of one's mind,it is not sufficient to reach the conviction that it is unoriginated, unabiding, and unceasing, as well as unidentifiable and beyond concept, from a mere intellectual understanding through thinking.$de nyid 'phral mar nyams myong gi thog tu rnal 'byor mngon sum tshul gyis sgro 'dogs gcod dgos pas/#Yogins actualize this mind essence itself on the spot based on direct experience, whereby all doubts and misunderstandings are resolved.$

khyed kyi sems yongs su snying rjes zin yod na/_gal srid/_khyed kyisasnying rje chen pozhes pa de myang yod na/_khyed kyi bya ba de lam kha yongs nas lhad med pa zhig tu 'gyur gyi yod/ yin na'ang /_khyed rang gnas bab de 'dra zhig la ma slebs par du/_khyed kyis bya ba gang zhig snying rje yod pa'i sgo nas 'go brtsams na'ang /_de nas de khong khro can dang tshor ba gzhan gyi dbang du 'gro srid pa red/ gzhan gyi thob thang dang /_gzhan gyi thob thang gces skyong byed pa'i blo de snying rje dang kha thag nye bo yod/ nang pa'i chos kyi gzhung na/_snying rje ni gzhan rnams sdul bsngal las thar bar 'dod pa'i blo zhig la ngos 'dzin byed cing / byams pa dang brtse ba ni gzhan la bde skyid sprod 'dod kyi blo zhig la ngos 'dzin byed kyi yod/$If your heart is filled with compassion, if you’ve experienced what is called the “perfection of compassion,” then your action is going to be pure all the way through. saṃvittitvādityartha॰ RN ; saṃvittītyādīndriyārtha· P1 17.14 ° kriyāntara0 ] RN ; 0 kriyā° P2P317.14 °karaṇatvena ] em.; kāraṇatvena RNP2P3 ; kā--- P1 17.14 karaṇatvā0 ] RN ; kāraṇatvā17.15 karaṇaṃ ] RNP1 P3; kāraṇaṃ P2 17.16 viṣayaviṣayo ] conj. Sanderson; viṣayiviṣayoḥ But until you reach that state, it may be that you start out with compassion and then become filled with outrage and other emotions. The cherishing of the rights of other people is very close to compassion. Compassion, in the Buddhist context, is the desire to relieve others of suffering. Loving kindness, or love, is the desire to bring others to happiness.

khyed kyi sems yongs su snying rjes zin yod na/_gal srid/_khyed kyisasnying rje chen pozhes pa de myang yod na/_khyed kyi bya ba de lam kha yongs nas lhad med pa zhig tu 'gyur gyi yod/#If your heart is filled with compassion, if you’ve experienced what is called the “perfection of compassion,” then your action is going to be pure all the way through.$yin na'ang /_khyed rang gnas bab de 'dra zhig la ma slebs par du/_khyed kyis bya ba gang zhig snying rje yod pa'i sgo nas 'go brtsams na'ang /_de nas de khong khro can dang tshor ba gzhan gyi dbang du 'gro srid pa red/#But until you reach that state, it may be that you start out with compassion and then become filled with outrage and other emotions.$gzhan gyi thob thang dang /_gzhan gyi thob thang gces skyong byed pa'i blo de snying rje dang kha thag nye bo yod/#The cherishing of the rights of other people is very close to compassion.$nang pa'i chos kyi gzhung na/_snying rje ni gzhan rnams sdul bsngal las thar bar 'dod pa'i blo zhig la ngos 'dzin byed cing /#Compassion, in the Buddhist context, is the desire to relieve others of suffering.$byams pa dang brtse ba ni gzhan la bde skyid sprod 'dod kyi blo zhig la ngos 'dzin byed kyi yod/#Loving kindness, or love, is the desire to bring others to happiness.$

zug rngu rnams 'byin pa'o/_/ brtson par 'dod pa rnams yid la byed pa'o/_/ sgrogs par 'dod pa rnams kyi mi 'jigs pa'o/_/ smra bar 'dod pa rnams kyi so so yang dag par rig pa rgya che ba'o/_/ rnam par 'phrul par 'dod pa rnams kyi rdzu 'phrul lo/_/ nyan 'dod pa rnams kyi 'gro ba'o/_/ blta 'dod pa rnams kyi mig go/_/ mya ngan las 'das pa'i lam mo/_/ ngan song rnams spong ba'o/_/ 'dod pa dang /_gzugs dang / gzugs med pa dag las 'das pa'o/_/ sangs rgyas kyi zhing dag rnam par bsgrub pa'o/_/ rdo rje lta bu'i ting nge 'dzin len pa'o/_/ srid pa tha ma pa dag seng ge'i gdan la 'dug pa'o/_/ chud za ba med par don du gnyer ba rnams kyi dge ba'i rtsa ba thams cad do/_/ skyo ba rnams dga' bar byed pa'o/_/ lhung ba rnams 'deg pa'o/_/ rtsom pa rnams brtan por byed pa'o/_/ spyod pa'i khams rnam par bsgrub pa'o/_/ snyom las byed pa dag yid la byed pa'o/_/ theg pa gsum mnyam pa nyid kyi bka' yin no/_/ 'dzin pa thams cad spangs pa'o/_/$and a reliever of pain. It is the contemplation for those wishing to persevere, (Of being inconsistent).If I did (really) cognise some (separate) things,I could then make an affirmation or a denialUpon the basis of these things perceived or (in- fearlessness for those wishing to proclaim, vast and genuine knowledge for those wishing to speak, miraculous abilities for those wishing to perform miracles, a journey for those wishing to hear, eyes for those wishing to see, the path to nirvāṇa, relinquishing the lower realms, transcending the realms of desire, form, and formlessness, IIIsam­507. HoBhn 1 89 , 1 1- 1 6507. 1 . 1 . Another interesting passage is BoBhD 1 89, 1 1 - 1 6 (BoBhw 278,25-279,6;basicalll2 78 confirmed by YBht P zhi 1 67a6-b 1 and YBh,; 544b 1 2- 1 7), containing fourrences ofprabhiivita and, moreover, a phraseology similar to that of [B47] :[B5 3 ] { I } tany etani catvary api samskrta-lak:fWlany abhisamasya samskaralJam samasa­ and accomplishing the realms of the buddhas. “It is embracing the vajra-like absorption, the lion throne for those in their final existence, the roots of virtue for those who pursue nondegeneracy, giving joy to the sad, uplifting the downtrodden, fortifying the diligent, and accomplishing the dispositions of conduct. It is contemplation for the idle, the declaration of the equality of the three vehicles, Kanjur, in: The" Tibetan Tripi!aka, Peking Edition (repr.), ed. D. T. Suzuki,Tokyo and Kyoto 1955-1961."KISchr abandoning all grasping,

zug rngu rnams 'byin pa'o/_/#and a reliever of pain.$brtson par 'dod pa rnams yid la byed pa'o/_/#It is the contemplation for those wishing to persevere,$sgrogs par 'dod pa rnams kyi mi 'jigs pa'o/_/#fearlessness for those wishing to proclaim,$smra bar 'dod pa rnams kyi so so yang dag par rig pa rgya che ba'o/_/#vast and genuine knowledge for those wishing to speak,$rnam par 'phrul par 'dod pa rnams kyi rdzu 'phrul lo/_/#miraculous abilities for those wishing to perform miracles,$nyan 'dod pa rnams kyi 'gro ba'o/_/#a journey for those wishing to hear,$blta 'dod pa rnams kyi mig go/_/#eyes for those wishing to see,$mya ngan las 'das pa'i lam mo/_/#the path to nirvāṇa,$ngan song rnams spong ba'o/_/#relinquishing the lower realms,$'dod pa dang /_gzugs dang /#transcending the realms of desire,$gzugs med pa dag las 'das pa'o/_/#form, and formlessness,$sangs rgyas kyi zhing dag rnam par bsgrub pa'o/_/#and accomplishing the realms of the buddhas.$rdo rje lta bu'i ting nge 'dzin len pa'o/_/#“It is embracing the vajra-like absorption,$srid pa tha ma pa dag seng ge'i gdan la 'dug pa'o/_/#the lion throne for those in their final existence,$chud za ba med par don du gnyer ba rnams kyi dge ba'i rtsa ba thams cad do/_/#the roots of virtue for those who pursue nondegeneracy,$skyo ba rnams dga' bar byed pa'o/_/#giving joy to the sad,$lhung ba rnams 'deg pa'o/_/#uplifting the downtrodden,$rtsom pa rnams brtan por byed pa'o/_/#fortifying the diligent,$spyod pa'i khams rnam par bsgrub pa'o/_/#and accomplishing the dispositions of conduct.$snyom las byed pa dag yid la byed pa'o/_/#It is contemplation for the idle,$theg pa gsum mnyam pa nyid kyi bka' yin no/_/#the declaration of the equality of the three vehicles,$'dzin pa thams cad spangs pa'o/_/#abandoning all grasping,$

de de bzhin gshegs pa dri med spyan tog de'i rim gro ba lo bye ba khrag khrig phrag bdun cu rtsa drug tu byas shing thugs dang 'thun te/ thugs dang mi 'thun pa ma yin pa la bshad pa yang 'dzin cing rang gi don kyang mi gtong ngo /_/ de de bzhin gshegs pa dri med spyan tog gi rgyal po de la lo bye ba khrag khrig phrag bdun cu rtsa drug tu da ltar byung ba shes pa 'gog par 'gyur ba'i lam shes pa'i zhu ba zhus so/_/ bcom ldan 'das legs so/_/ da ltar byung ba shes pa 'gog par 'gyur ba'i lam shes pa bdag la bshad du gsol/ gang bdag gis da ltar byung ba shes pa 'gog par 'gyur ba'i lam shes pa thos nas bshad par bgyi'o/_/$bhāsante tadaiva yoginaḥ svātmakalpāḥ santaḥ kathamutkarṣāpakarṣādau pragalbhanta iti na kiṃciddaurgatyādikaṃ bha-vet | kasya veti ko vāsyā durgateḥ samāśrayo dehādyātmābhimānino hyasyā durgateḥ samāśrayā bhavantu yatastevyatiriktasyaiṣaṇīyasya prāptyeśvarāstadapahārādriktā iti| yaḥ punarakṛtrimāhantāpratyavamarśaparamārtho jñānīsarvamasmītyavyatiriktenaiṣaṇīyena maheśvaraḥ sa kathaṃ vyatiriktaprāptyaprāptyabhāvāddaurgatyāderbhājanaṃ syādata evagañjaśabdasya ratnasaṃcayaśabdasyeśvaraśabdasya ca hṛdayaprarūḍhaparamārtho mahānityakṛtrimārthavācakāni viśeṣaṇā-nyupapāditāni || 59 ||idānīṃ mokṣasvarūpamāha He had been the chief attendant to the thus-gone King Apex of Flawless Vision for seventy-six quintillion years, and for that long had obeyed his every wish. He even came to be known as ‘the one who never disobeyed,’ and never did anything toward his own ambitions. “Over the course of those seventy-six quintillion years, he requested the thus-gone King Apex of Flawless Vision to explain the knowledge of the path that leads to cessation as related to knowledge of the present. The Blessed One agreed, and so he said, ‘ Please teach me the knowledge of the path that leads to cessation as related to knowledge of the present.’ ‘What I have myself heard about knowledge of the path leading to cessation as related to knowledge of the present, I will explain.’

de de bzhin gshegs pa dri med spyan tog de'i rim gro ba lo bye ba khrag khrig phrag bdun cu rtsa drug tu byas shing thugs dang 'thun te/#He had been the chief attendant to the thus-gone King Apex of Flawless Vision for seventy-six quintillion years, and for that long had obeyed his every wish.$thugs dang mi 'thun pa ma yin pa la bshad pa yang 'dzin cing rang gi don kyang mi gtong ngo /_/#He even came to be known as ‘the one who never disobeyed,’ and never did anything toward his own ambitions.$de de bzhin gshegs pa dri med spyan tog gi rgyal po de la lo bye ba khrag khrig phrag bdun cu rtsa drug tu da ltar byung ba shes pa 'gog par 'gyur ba'i lam shes pa'i zhu ba zhus so/_/#“Over the course of those seventy-six quintillion years, he requested the thus-gone King Apex of Flawless Vision to explain the knowledge of the path that leads to cessation as related to knowledge of the present.$bcom ldan 'das legs so/_/#The Blessed One agreed, and so he said, ‘$da ltar byung ba shes pa 'gog par 'gyur ba'i lam shes pa bdag la bshad du gsol/#Please teach me the knowledge of the path that leads to cessation as related to knowledge of the present.’$gang bdag gis da ltar byung ba shes pa 'gog par 'gyur ba'i lam shes pa thos nas bshad par bgyi'o/_/#‘What I have myself heard about knowledge of the path leading to cessation as related to knowledge of the present, I will explain.’$

skyes rabs las/_btson ra 'dra ba'i khyim la ni//_nam yang bde bar ma sems shig/ phyug gam yang na dbul yang rung //_khyim na gnas pa nad du che// gcig ni bsrung bas nyon mongs la//_gnyis pa 'tshol bas sha thang ngo// phyug gam yang na dbul ba yang //_gang na bde ba med gyur pa//_de la dga' ba rmongs pa ni// sdig pa'i 'bras bu smin pa nyid//_ces gsungs so// de'i phyir yo byad mang po 'dzin pa dang chog mi shes par tshol ba ni rab tu byung ba'i bya ba ma yin te/ gzhan du na khyim pa dang khyad med par 'gyur bas so// gzhan yang khyim na gnas pa ni chos dang 'gal bas der chos bsgrub par dka' ste/ de nyid las/_khyim gyi so nam byas na ni//_brdzun du mi smrar mi rung zhing //_pha rol nyes pa byed pa la//_nan tur mi byar mi rung ngo// gal te chos spyod khyim gyi so nam 'chor//_khyim la phyogs na chos kyang ga la 'grub//$The Garland afBirth Staries: Never consider as pleasurable The household, which is like a prison. Whether they are rich or poor, Those who dwell in households are greatly ailing. One undergoes afflictions by guarding wealth, While the other becomes exhausted by seeking it. Whether they are rich or poor, They have no happiness. The confusion that delights in this householder's existence Is merely the consequence of sin. Therefore, keeping many possessions and discontentedly seeking more is not the business of renunciates. If it were, they would not differ from householders. Nārada (1.99-101).—‘Let a money-lender take, in addition to the principal, the interest fixed by Vaśiṣṭha, viz., an eightieth part of a hundred every month.2, 3, or 5 (in the hundred) is the legitimate rate of interest; let him take as much in the shape of interest, every month, in the direct order of the four castes.Or let him take 2 in the 100, remembering the practice of the virtuous.Bṛhaspati (11.3).—‘An eightieth part of the principal accrues as interest on it every month; and it is doubled by such interest within six years and eight months.’Artha-Śāstra (p.61).—‘The legal interest, per month, on every 100 Paṇas, is 1¼ Paṇas; it is 5 Paṇas in business transactions; 10 Paṇas for people trading in forests; and 20 Paṇas for those trading on the seas.’ Furthermore, since living in a household is at odds with religion, it is difficult to practice religion there. The same text states: If you do the business of the household, It is unfeasible to refrain from speaking falsely, And it is unfeasible not to punish Others who do wrong. If you practice religion, householder pursuits suffer; If you attend to the household, how can you practice religion?

skyes rabs las/_btson ra 'dra ba'i khyim la ni//_nam yang bde bar ma sems shig/#The Garland afBirth Staries: Never consider as pleasurable The household, which is like a prison.$phyug gam yang na dbul yang rung //_khyim na gnas pa nad du che//#Whether they are rich or poor, Those who dwell in households are greatly ailing.$gcig ni bsrung bas nyon mongs la//_gnyis pa 'tshol bas sha thang ngo//#One undergoes afflictions by guarding wealth, While the other becomes exhausted by seeking it.$phyug gam yang na dbul ba yang //_gang na bde ba med gyur pa//_de la dga' ba rmongs pa ni//#Whether they are rich or poor, They have no happiness.$sdig pa'i 'bras bu smin pa nyid//_ces gsungs so//#The confusion that delights in this householder's existence Is merely the consequence of sin.$de'i phyir yo byad mang po 'dzin pa dang chog mi shes par tshol ba ni rab tu byung ba'i bya ba ma yin te/#Therefore, keeping many possessions and discontentedly seeking more is not the business of renunciates.$gzhan du na khyim pa dang khyad med par 'gyur bas so//#If it were, they would not differ from householders.$gzhan yang khyim na gnas pa ni chos dang 'gal bas der chos bsgrub par dka' ste/#Furthermore, since living in a household is at odds with religion, it is difficult to practice religion there.$de nyid las/_khyim gyi so nam byas na ni//_brdzun du mi smrar mi rung zhing //_pha rol nyes pa byed pa la//_nan tur mi byar mi rung ngo//#The same text states: If you do the business of the household, It is unfeasible to refrain from speaking falsely, And it is unfeasible not to punish Others who do wrong.$gal te chos spyod khyim gyi so nam 'chor//_khyim la phyogs na chos kyang ga la 'grub//#If you practice religion, householder pursuits suffer; If you attend to the household, how can you practice religion?$

gzhan yang byang chub sems skyes par gyur pa na skad cig gis//_sngar 'khor ba'i btson rar bsdams pa'i nyam thag pa'i so so skye bo rnams bde gshegs rnams kyi sras zhes brjod par bya zhing /_'jig rten lha mir bcas pa'i phyag byar 'gyur ba/_dper na btson de las btang ma thag tu rgyal tshab du dbang bskur ba bzhin te shA ri sde pa'i lung las/_shA ri'i bus gsol pa/$SN 7 . 1 .9 (1 1 69 , 1 6-27 ; SOM. 3 6 3 f) \ for as far as I can see, the fire metaphor is used there in asense. In contrast to the external ritual fire of the brahmin interlocutor, the Buddha declares,obvious allusion to Upani�adic ideas (ENOMOTO 20 1 2 : 1 5 3 f) , one should constantly kindle anfire, situated in the heart: a fire consisting in a well-tamed self (= personality: attii sudanto)continuously supplied with fuel through his being always composed (niccasamiihitatto:meaning, cf. ibid. 1 5 3 ,4- 1 2); the brahmin ' s inner fire is indicated to be obscured by the smoke of Furthermore, when the enlightenment mind has been produced, those who formerly were individualized beings anxious at being caught in the prison of saṃsāra will be called “sons of the sugatas” and will become an object of veneration of the worlds with their gods and men, like a person who, immediately on being let out of such a prison is appointed to the position of king’s regent; from the Āgama of Śharidvipa: Śhari’s son said,

gzhan yang byang chub sems skyes par gyur pa na skad cig gis//_sngar 'khor ba'i btson rar bsdams pa'i nyam thag pa'i so so skye bo rnams bde gshegs rnams kyi sras zhes brjod par bya zhing /_'jig rten lha mir bcas pa'i phyag byar 'gyur ba/_dper na btson de las btang ma thag tu rgyal tshab du dbang bskur ba bzhin te shA ri sde pa'i lung las/_shA ri'i bus gsol pa/#Furthermore, when the enlightenment mind has been produced, those who formerly were individualized beings anxious at being caught in the prison of saṃsāra will be called “sons of the sugatas” and will become an object of veneration of the worlds with their gods and men, like a person who, immediately on being let out of such a prison is appointed to the position of king’s regent; from the Āgama of Śharidvipa: Śhari’s son said,$

de'i tshul yang 'di ltar/_blo gros dang ldan pa dag gis legs par dpyad pa na/_'khor ba mtha' dag kyang sdug bsngal gyi rang bzhin las ma 'das pa kho na ste/ kha cig ni sdug bsngal gyi sdug bsngal dang /_kha cig ni 'gyur ba'i sdug bsngal dang /_thams cad kyang 'du byed kyi sdug bsngal gyis sdug bsngal ba'i phyir/ de skad du yang /_mdzod las/_sdug bsngal nyid gsum sdug bsngal gyis//_ci rigs ma lus sdug bsngal lo//_zhes so// de yang dmyal ba la sogs pa ngan song pa phal che ba ni sdug bsngal gyi sdug bsngal gyis gzir ba ste/_sdu bsngal snga ma snga ma'i steng du phyi ma phyi ma bsnan nas lus sems gdung ba'i phyir/$When the intelligent examine it well, they find that the whole of saṃsāra is characterized by suffering and there is nowhere we might avoid it. Some experience suffering upon suffering, some experience the suffering of change, and everyone experiences the suffering of conditioning. As it says in Vasubandhu’s Treasury of Abhidharma: Suffering from the three types of suffering, all whatever their kind are suffering. The majority of beings in the lower realms such as the hells are afflicted by suffering upon suffering, which means that they are tormented physically and mentally as more and more suffering is piled upon their existing pains.

de'i tshul yang 'di ltar/_blo gros dang ldan pa dag gis legs par dpyad pa na/_'khor ba mtha' dag kyang sdug bsngal gyi rang bzhin las ma 'das pa kho na ste/#When the intelligent examine it well, they find that the whole of saṃsāra is characterized by suffering and there is nowhere we might avoid it.$kha cig ni sdug bsngal gyi sdug bsngal dang /_kha cig ni 'gyur ba'i sdug bsngal dang /_thams cad kyang 'du byed kyi sdug bsngal gyis sdug bsngal ba'i phyir/#Some experience suffering upon suffering, some experience the suffering of change, and everyone experiences the suffering of conditioning.$de skad du yang /_mdzod las/_sdug bsngal nyid gsum sdug bsngal gyis//_ci rigs ma lus sdug bsngal lo//_zhes so//#As it says in Vasubandhu’s Treasury of Abhidharma: Suffering from the three types of suffering, all whatever their kind are suffering.$de yang dmyal ba la sogs pa ngan song pa phal che ba ni sdug bsngal gyi sdug bsngal gyis gzir ba ste/_sdu bsngal snga ma snga ma'i steng du phyi ma phyi ma bsnan nas lus sems gdung ba'i phyir/#The majority of beings in the lower realms such as the hells are afflicted by suffering upon suffering, which means that they are tormented physically and mentally as more and more suffering is piled upon their existing pains.$

'jig rten gyi khams der rin po che sna bdun gyi shing ljon pa rin po che'i yal ga dang /_lo ma dang /_me tog dang /_'bras bur ldan pa dag byung bar gyur to/_/ 'dzam bu'i chu bo'i gser gyi pad ma tshad shing rta'i phang lo tsam du gyur pa sna tshogs pa/_blta na sdug pa dag kyang byung bar gyur to/_/ lha dang mi de dag kyang rin po che'i khang pa brtsegs pa la yongs su longs spyod par gyur to/_/ zas dang skom yang bsams pa tsam gyis 'byor te/ 'di lta ste/_dper na gzhan 'phrul dbang byed kyi lha rnams kyi longs spyod dag yongs su spyod pa ltar lha dang mi de dag gi longs spyod dang /_yongs su spyod pa yang de 'dra bar gyur to/_/ lha dang mi de dag kyang 'dod chags chung ba/_zhe sdang chung ba/_gti mug chung ba/_rnam pa bzang ba/_shin tu rnam par rig par byed par gyur to/_/ 'jig rten gyi khams de ni nyi ma dang zla bar btags pa rnams med par gyur te/$In that world grew fruit trees of the seven precious substances with jeweled branches, leaves, flowers, and fruits. Hs. LB jahyäd = Hs. DF (Rez. I: jahed).•v. XX, 4 b: Hrs. LB me. = Tib. Uv. (4 a) bdag gis; fehlt in Rcz. 1.Uv. XX, 5 b: "ortfolge m dcr Hs. LB wie im Tib UUv. XX, 5 d: Hs. LB l~ascana = Tib. Uv. Sll yali (R' e~v'I' k' There were many different beautiful lotus flowers the size of chariot wheels made of gold extracted from the Jambu River. “In that world divine and human beings enjoyed themselves in opulent multistoried mansions. Food and drink appeared at the mere thought of it. The amusements enjoyed by these divine and human beings resembled the amusements enjoyed by the gods of the Para­nirmitavaśavartin heaven. These divine and human beings had only a modicum of attachment, aversion, and delusion. They were handsome and refined. “This world had neither sun nor moon.

'jig rten gyi khams der rin po che sna bdun gyi shing ljon pa rin po che'i yal ga dang /_lo ma dang /_me tog dang /_'bras bur ldan pa dag byung bar gyur to/_/#In that world grew fruit trees of the seven precious substances with jeweled branches, leaves, flowers, and fruits.$'dzam bu'i chu bo'i gser gyi pad ma tshad shing rta'i phang lo tsam du gyur pa sna tshogs pa/_blta na sdug pa dag kyang byung bar gyur to/_/#There were many different beautiful lotus flowers the size of chariot wheels made of gold extracted from the Jambu River.$lha dang mi de dag kyang rin po che'i khang pa brtsegs pa la yongs su longs spyod par gyur to/_/#“In that world divine and human beings enjoyed themselves in opulent multistoried mansions.$zas dang skom yang bsams pa tsam gyis 'byor te/#Food and drink appeared at the mere thought of it.$'di lta ste/_dper na gzhan 'phrul dbang byed kyi lha rnams kyi longs spyod dag yongs su spyod pa ltar lha dang mi de dag gi longs spyod dang /_yongs su spyod pa yang de 'dra bar gyur to/_/#The amusements enjoyed by these divine and human beings resembled the amusements enjoyed by the gods of the Para­nirmitavaśavartin heaven.$lha dang mi de dag kyang 'dod chags chung ba/_zhe sdang chung ba/_gti mug chung ba/_rnam pa bzang ba/_shin tu rnam par rig par byed par gyur to/_/#These divine and human beings had only a modicum of attachment, aversion, and delusion. They were handsome and refined.$'jig rten gyi khams de ni nyi ma dang zla bar btags pa rnams med par gyur te/#“This world had neither sun nor moon.$

de nas de'i ming gzhon nu rdul zhes bya ba de med par gyur nas/_rgyal po rdul zhes bya bar gyur to/_/ de nas rgyal po rdul gyis kyang bram ze'i khye'u me skyong dgug pa btang nas/_de la smras pa/ mkhan po khyod kyis ci ltar nga'i yab kyi rgyal po'i phrin las su bya ba thams cad byas pa de bzhin du nga'i yang gyis shig_/ bram ze'i khye'us gsol pa/_lha de bzhin du 'tshal lo zhes gsol nas bram ze'i khye'u me skyong gis rgyal po rdul gyi rgyal srid kyi bya ba thams cad nyams su blangs so/_/ de nas de'i ming me skyong zhes bya ba gang yin pa de med par gyur nas/_me skyong khyab 'jug ces bya bar gyur to/_/ de'i tshe rgyal po rdul gyi sngon gzhon nu'i tshe/_mdza' zhing bshes la gcugs pa/_rgyal rigs gzhon nu drug cig yod pa de dag_/rgyal po de'i thad du 'ongs nas smras pa/ lhas bdag cag gi yul dbog tu gsol/ de nas de thos ma thag tu rgyal pos me skyong khyab 'jug la bka' stsal te/$meditative concentration and after having received answers to their questions, ask '1l"1l1�"l Y ""L.whether these Tathagatas came from anywhere, or whether they themselves wentThey then understand that the Tathagatas did not come from anywhere, and From then on he was no longer called Prince Reṇu, but King Reṇu. “King Reṇu summoned the young brahmin Guardian of the Flame and told him, 155);—in Parāśaramādhava (Ācāra, p.485);—in Vidhānapārijāta (p.758);—in Saṃskāra-ratnamālā (p.479);—in Nṛsiṃhaprasāda (Saṃskāra, p. ‘Counselor, may you carry out all the righteous works of my kingdom just as you did those of my father.’ “ ‘As you wish, Deva,’ the young brahmin replied. “The brahmin Guardian of the Flame took on all King Reṇu’s royal duties, after which he was no longer called Guardian of the Flame, but Guardian of the Flame Govinda. At that time, while King Reṇu was still young, friendly, and companionable, there were six princes of the warrior class who came before the king and said, before, may he a mistaken one; inasmuch as it could have been brought about by acertain degree of similarity between the two objects-which similarity may have beenmistaken for identity. And as such more Recognition of the word as being the sameas the one heard before, is not enough to prove its eternality."374.875 What we had perceived at first was only the word ""Cow,"" pure and sim-"ple. Latterly hearing the word repeated we conclude that the word we had previously ‘Deva, we ask that you bestow to us our own countries.’ “As soon as the king heard this, he told Guardian of the Flame Govinda,

de nas de'i ming gzhon nu rdul zhes bya ba de med par gyur nas/_rgyal po rdul zhes bya bar gyur to/_/#From then on he was no longer called Prince Reṇu, but King Reṇu.$de nas rgyal po rdul gyis kyang bram ze'i khye'u me skyong dgug pa btang nas/_de la smras pa/#“King Reṇu summoned the young brahmin Guardian of the Flame and told him,$mkhan po khyod kyis ci ltar nga'i yab kyi rgyal po'i phrin las su bya ba thams cad byas pa de bzhin du nga'i yang gyis shig_/#‘Counselor, may you carry out all the righteous works of my kingdom just as you did those of my father.’$bram ze'i khye'us gsol pa/_lha de bzhin du 'tshal lo zhes gsol nas#“ ‘As you wish, Deva,’ the young brahmin replied.$bram ze'i khye'u me skyong gis rgyal po rdul gyi rgyal srid kyi bya ba thams cad nyams su blangs so/_/#“The brahmin Guardian of the Flame took on all King Reṇu’s royal duties,$de nas de'i ming me skyong zhes bya ba gang yin pa de med par gyur nas/_me skyong khyab 'jug ces bya bar gyur to/_/#after which he was no longer called Guardian of the Flame, but Guardian of the Flame Govinda.$de'i tshe rgyal po rdul gyi sngon gzhon nu'i tshe/_mdza' zhing bshes la gcugs pa/_rgyal rigs gzhon nu drug cig yod pa de dag_/rgyal po de'i thad du 'ongs nas smras pa/#At that time, while King Reṇu was still young, friendly, and companionable, there were six princes of the warrior class who came before the king and said,$lhas bdag cag gi yul dbog tu gsol/#‘Deva, we ask that you bestow to us our own countries.’$de nas de thos ma thag tu rgyal pos me skyong khyab 'jug la bka' stsal te/#“As soon as the king heard this, he told Guardian of the Flame Govinda,$

rang nyid kyis ci zhig sgrub bzhin yod pa der dga' zhing mos pa yod dus/_khyod kyis gzhi nas yang dag pa 'i lan de rnyed yong / gal srid/ 'tsho gnas gcig pu yi ched dang / yang na khyod kyi pha ma dang spyi chogs kyi re 'dun zhig gi rgyu mtshan gyis yin na/ de ni rnam pa gzhan zhig gi btsan tshugs red/ btsan tshugs kyi rnam pa ji ltar yang /_de yis 'gal ba dang 'thab rtsod skrun gyin 'dug/ yang na gal srid/_khyod kyis shing sdong zhig 'dzugs pa/ ri mo zhig 'bri ba/ yang na/_snyan ngag cig 'bri ba bcas la su zhig gis bsngags brjod kyis ngos zin thob par byed pa la mi lta bar/ khyod kyis ci zhig sgrub pa der rang nyid dga' bar byed pa de ni/ nga rang gis ha cang gnad 'gag cig tu mthong gi yod/ 'on kyang /_khyod rang lo na gzhon dus su/ rang nyid kyis ci zhig sgrub na spro ba de nges rtogs byed thub rgyu ni nam rgyun ha cang dka' mo zhig yin/ rgyu mtshan ni khyod kyis don bya mang bo zhig bsgrub na 'dod pas yin/$You will find the right answer when you love what you are doing. If merely because you must earn a livelihood, or because your father or society expects it of you, that is another form of compulsion; and compulsion in any form creates a contradiction, conflict. or if you can plant a tree, or paint a picture, or write a poem, not to gain recognition but just because you love to do it, I think this is the real key: "na taträpi mano .stam&häntaravivecanät /jfiänadeva hi d&atvakalpanäyaQca gauravät // 73 //budhyamäno vivekaSca pdyämindriyadoaatah /chaträdiiüpän dipädiniti lokah prabhägate // 74 //indriyäpäm dosabhedWyatabbrantidrnBanam /ne syädyasyägrahe doaavyäpäza iti d c a y a h // 78 //na ca sarvä niyogena bhr5ntisäd&abandhanät / three members-(1) the pierced foot (2) the piereing thorn, and (3)the remedy, the wearing of shoes. But in the case in question,do not find three members, because it is the Buddhi alone which is boththe afflictor and the afflicted (as the pain is caused by the foul-ness of the Buddhi and is experienced also by the Buddhi,. whoseafflictions the spirit takes upon himself); and so there is no parallellism,"between the instance and the point at issue"". The sense of the reply" But when you are young it is often very difficult to know what you love to do, because you want to do so many things.

rang nyid kyis ci zhig sgrub bzhin yod pa der dga' zhing mos pa yod dus/_khyod kyis gzhi nas yang dag pa 'i lan de rnyed yong /#You will find the right answer when you love what you are doing.$gal srid/#If$'tsho gnas gcig pu yi ched dang /#merely because you must earn a livelihood,$yang na khyod kyi pha ma dang spyi chogs kyi re 'dun zhig gi rgyu mtshan gyis yin na/#or because your father or society expects it of you,$de ni rnam pa gzhan zhig gi btsan tshugs red/#that is another form of compulsion;$btsan tshugs kyi rnam pa ji ltar yang /_de yis 'gal ba dang 'thab rtsod skrun gyin 'dug/#and compulsion in any form creates a contradiction, conflict.$yang na gal srid/_khyod kyis shing sdong zhig 'dzugs pa/#or if you can plant a tree,$ri mo zhig 'bri ba/#or paint a picture,$yang na/_snyan ngag cig 'bri ba bcas la su zhig gis bsngags brjod kyis ngos zin thob par byed pa la mi lta bar/#or write a poem, not to gain recognition$khyod kyis ci zhig sgrub pa der rang nyid dga' bar byed pa de ni/#but just because you love to do it,$nga rang gis ha cang gnad 'gag cig tu mthong gi yod/#I think this is the real key:$'on kyang /_khyod rang lo na gzhon dus su/#But when you are young$rang nyid kyis ci zhig sgrub na spro ba de nges rtogs byed thub rgyu ni nam rgyun ha cang dka' mo zhig yin/#it is often very difficult to know what you love to do,$rgyu mtshan ni khyod kyis don bya mang bo zhig bsgrub na 'dod pas yin/#because you want to do so many things.$

gnod sems kyi dngos po dgu mi skye bar shes pa gang yin pa de ni tshul khrims kyi'o/_/ 'jig rten gyi chos kyis ma gtugs pa gang yin pa de ni bzod pa'i'o/_/ rnam par thar pa yongs su ma nyams pa gang yin pa de ni brtson 'grus kyi'o/_/ mi slob pa'i shes pa bcu po dag mthong ba gang yin pa de ni bsam gtan gyi'o/_/ yongs su gcod par 'gyur ba med par mthong ba gang yin pa de ni shes rab kyi ste/ 'di dag ni mi skye ba shes pas rab tu phye ba'i pha rol tu phyin pa drug go/_/ de la byin gyi rlabs kyi pha rol tu phyin pa drug gang zhe na/ dam pa'i chos ma nub kyi bar du chos thams cad gnas pa dang bstan pa la zang zing gis mchod pa gang yin pa de ni sbyin pa'i'o/_/ bstan pa la zil gyis ma non pa gang yin pa de ni tshul khrims kyi'o/_/ 'jig rten gyi rigs bzhi dad par byed pa gang yin pa de ni bzod pa'i'o/_/ mngon par brtson pa 'bras bu dang bcas par rtsol pa gang yin pa de ni brtson 'grus kyi'o/_/$Discipline ripens as the knowledge of the nonarising of the ninefold nature of ill will. Patience ripens as being unblemished by mundane concerns. Diligence ripens as unfailing liberation. Concentration ripens as the tenfold cognition of no more training. Insight ripens as the understanding of unchangeable determination. Such are the six perfections of discerning the knowledge of nonarising. “What are the six perfections of blessings? Generosity ripens as the presence of all the teachings for as long as the sacred Dharma endures, as well as the teachings as recipients of material worship. Discipline ripens as the teachings not being defeated. Patience ripens as the instilling of faith in the four castes of the world. Diligence ripens as fruitful and diligent endeavors.

gnod sems kyi dngos po dgu mi skye bar shes pa gang yin pa de ni tshul khrims kyi'o/_/#Discipline ripens as the knowledge of the nonarising of the ninefold nature of ill will.$'jig rten gyi chos kyis ma gtugs pa gang yin pa de ni bzod pa'i'o/_/#Patience ripens as being unblemished by mundane concerns.$rnam par thar pa yongs su ma nyams pa gang yin pa de ni brtson 'grus kyi'o/_/#Diligence ripens as unfailing liberation.$mi slob pa'i shes pa bcu po dag mthong ba gang yin pa de ni bsam gtan gyi'o/_/#Concentration ripens as the tenfold cognition of no more training.$yongs su gcod par 'gyur ba med par mthong ba gang yin pa de ni shes rab kyi ste/#Insight ripens as the understanding of unchangeable determination.$'di dag ni mi skye ba shes pas rab tu phye ba'i pha rol tu phyin pa drug go/_/#Such are the six perfections of discerning the knowledge of nonarising.$de la byin gyi rlabs kyi pha rol tu phyin pa drug gang zhe na/#“What are the six perfections of blessings?$dam pa'i chos ma nub kyi bar du chos thams cad gnas pa dang bstan pa la zang zing gis mchod pa gang yin pa de ni sbyin pa'i'o/_/#Generosity ripens as the presence of all the teachings for as long as the sacred Dharma endures, as well as the teachings as recipients of material worship.$bstan pa la zil gyis ma non pa gang yin pa de ni tshul khrims kyi'o/_/#Discipline ripens as the teachings not being defeated.$'jig rten gyi rigs bzhi dad par byed pa gang yin pa de ni bzod pa'i'o/_/#Patience ripens as the instilling of faith in the four castes of the world.$mngon par brtson pa 'bras bu dang bcas par rtsol pa gang yin pa de ni brtson 'grus kyi'o/_/#Diligence ripens as fruitful and diligent endeavors.$

mi de rigs la dbang 'dus lags dang nga ngo shes pa'i dus yun ring nga dang bud med dbar 'brel ba yod pa'i skor 'grel brjod byed rgyu yang ha cang khag po red/ dbang 'dus lags kyis skyes pa gzhan la mig ser byed kyi yod kyang /_nga dang bud med dbar 'brel ba byed par dgag bya byed kyi med/ de bzhin dbang 'dus lags kyis nga gzhung zhabs gzhan la mtshams sbyor byed pa 'i skabs kyang yod cing /_de rigs kyi snying don ni/_drag rtsub kyis btsan 'khrid byed pa dang gtan nas mi 'dra bar brten ngas kyang dang len byed kyi yod/ lhag par de rigs ni dus de dang skabs de'i rgyun ldan gyi byed stangs red/ a ri ba tshor bshad na ya mtshan skye nges pa zhig la/_de dang dus mtshungs par nga rang gnyen sgrig byas te nyung mthar yang bza' tshang gi 'tsho ba yun thung zhig ring bskyal ba yin/$To such people, for example, it would also be hard to explain the fact that during the years after I knew Wangdula, I had relationships with women. While Wangdula was jealous of other men, he had no objections to my relations with women. And there were times when Wangdula willingly shared me with other officials, and I accepted this arrangement because in spirit it was quite a different thing from the violent kidnappings. Moreover, it was simply what was done in those days. Strange as this may seem to Americans, during this same period I also got married, at least briefly.

mi de rigs la dbang 'dus lags dang nga ngo shes pa'i dus yun ring nga dang bud med dbar 'brel ba yod pa'i skor 'grel brjod byed rgyu yang ha cang khag po red/#To such people, for example, it would also be hard to explain the fact that during the years after I knew Wangdula, I had relationships with women.$dbang 'dus lags kyis skyes pa gzhan la mig ser byed kyi yod kyang /_nga dang bud med dbar 'brel ba byed par dgag bya byed kyi med/#While Wangdula was jealous of other men, he had no objections to my relations with women.$de bzhin dbang 'dus lags kyis nga gzhung zhabs gzhan la mtshams sbyor byed pa 'i skabs kyang yod cing /_de rigs kyi snying don ni/_drag rtsub kyis btsan 'khrid byed pa dang gtan nas mi 'dra bar brten ngas kyang dang len byed kyi yod/#And there were times when Wangdula willingly shared me with other officials, and I accepted this arrangement because in spirit it was quite a different thing from the violent kidnappings.$lhag par de rigs ni dus de dang skabs de'i rgyun ldan gyi byed stangs red/#Moreover, it was simply what was done in those days.$a ri ba tshor bshad na ya mtshan skye nges pa zhig la/_de dang dus mtshungs par nga rang gnyen sgrig byas te nyung mthar yang bza' tshang gi 'tsho ba yun thung zhig ring bskyal ba yin/#Strange as this may seem to Americans, during this same period I also got married, at least briefly.$

sems can 'di dag ni phrag dog dang /_khro bas gang ba nad chen po'i nad kyis kun tu gzir ba dag ste/ gal te sems can de dag la bdag kun du rjes su 'jug par byas na/ de dag ni mi rigs pa yin la/_bdag ni rigs pa yin pas/_de la bye brag ci yod par 'gyur te/ bdag ni sku de lta bu mngon par bsgrub par brtson par bya'o/_/ kye ma bdag gis phrag dog med par bya/ ser sna can ma yin pa dang /_rmongs pa med pa dang /_'dod chags dang bral ba dang /_zhe sdang dang bral ba dang /_gti mug dang bral bar bya zhing /_sems can de dag nyid la yang byams pa'i sems bskyed par bya/_snying rje bskyed par bya/$281.)This verse is quoted in Hemādri (Śrāddha, p.55).“This verse probably contains a second classification of the Manes, which differs from the preceding, because it is based on a different tradition.”—Buhler. Those beings, filled with jealousy and rage, are afflicted with a severe illness. we could not recognise either the Individual or the Class. And there boing no ground What if I were to follow those beings? Since they are improper and I am proper, what a difference there will be— I will strive to manifest such a sublime body. Ah! I will remove jealousy! I will not be stingy, I will remove stupidity, and, freeing myself of desire, anger, and delusion, I will also have love and compassion for those very beings.

sems can 'di dag ni phrag dog dang /_khro bas gang ba nad chen po'i nad kyis kun tu gzir ba dag ste/#Those beings, filled with jealousy and rage, are afflicted with a severe illness.$gal te sems can de dag la bdag kun du rjes su 'jug par byas na/#What if I were to follow those beings?$de dag ni mi rigs pa yin la/_bdag ni rigs pa yin pas/_de la bye brag ci yod par 'gyur te/#Since they are improper and I am proper, what a difference there will be—$bdag ni sku de lta bu mngon par bsgrub par brtson par bya'o/_/#I will strive to manifest such a sublime body.$kye ma bdag gis phrag dog med par bya/#Ah! I will remove jealousy!$ser sna can ma yin pa dang /_rmongs pa med pa dang /_'dod chags dang bral ba dang /_zhe sdang dang bral ba dang /_gti mug dang bral bar bya zhing /_sems can de dag nyid la yang byams pa'i sems bskyed par bya/_snying rje bskyed par bya/#I will not be stingy, I will remove stupidity, and, freeing myself of desire, anger, and delusion, I will also have love and compassion for those very beings.$

mthong nas kyang bcom ldan 'das la shin tu dga' bar gyur to/_/ dga' bar gyur nas/_rngon pa de dag bcom ldan 'das ga la ba der song ste phyin nas/_bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te/ chos mnyan pa'i phyir spyan sngar 'dug go/_/ de nas bcom ldan 'das kyis de rnams kyi bsam pa dang /_bag la nyal dang /_khams dang /_shes pa dang /_rang bzhin thugs su chud nas/_de dang 'thun pa'i chos bstan te/ des na rngon pa de rnams kyis stan de nyid la 'khod bzhin du rgyun du zhugs pa'i 'bras bu mngon sum du byas te/ de dag gis bden pa mthong nas/_gsol pa/ btsun pa bdag cag legs par gsungs pa'i chos 'dul ba la rab tu 'byung zhing /_dge slong gi dngos po 'thob tu rung na/ bdag cag kyang bcom ldan 'das kyi thad du tshangs par spyod pa spyad par 'tshal lo/_/ de nas bcom ldan 'das kyis de dag la dge slong tshur shog ces bya ba'i tshig gis rab tu phyung ste/$Upon seeing him they experienced a surge of joy toward the Blessed One. In their joy the hunters approached the Blessed One, and upon their arrival they touched their heads to his feet and sat before him to listen to the Dharma. The Blessed One directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, taught them the Dharma accordingly, and the hunters manifested the resultant state of stream entry right where they sat. After they saw the truths, they requested the Blessed One, “Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination. In the presence of the Blessed One, we too wish to practice the holy life.” With the words “Come, join me, monks!” the Blessed One led them to go forth as novices,

mthong nas kyang bcom ldan 'das la shin tu dga' bar gyur to/_/#Upon seeing him they experienced a surge of joy toward the Blessed One.$dga' bar gyur nas/_rngon pa de dag bcom ldan 'das ga la ba der song ste #In their joy the hunters approached the Blessed One,$phyin nas/_bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te/#and upon their arrival they touched their heads to his feet and$chos mnyan pa'i phyir spyan sngar 'dug go/_/#sat before him to listen to the Dharma.$de nas bcom ldan 'das kyis de rnams kyi bsam pa dang /_bag la nyal dang /_khams dang /_shes pa dang /_rang bzhin thugs su chud nas/_de dang 'thun pa'i chos bstan te/#The Blessed One directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, taught them the Dharma accordingly, and$des na rngon pa de rnams kyis stan de nyid la 'khod bzhin du rgyun du zhugs pa'i 'bras bu mngon sum du byas te/#the hunters manifested the resultant state of stream entry right where they sat.$de dag gis bden pa mthong nas/_gsol pa/#After they saw the truths, they requested the Blessed One,$btsun pa bdag cag legs par gsungs pa'i chos 'dul ba la rab tu 'byung zhing /_dge slong gi dngos po 'thob tu rung na/#“Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination.$bdag cag kyang bcom ldan 'das kyi thad du tshangs par spyod pa spyad par 'tshal lo/_/#In the presence of the Blessed One, we too wish to practice the holy life.”$de nas bcom ldan 'das kyis de dag la dge slong tshur shog ces bya ba'i tshig gis rab tu phyung ste/#With the words “Come, join me, monks!” the Blessed One led them to go forth as novices,$

sdug bsngal gsum/_sdug bsngal bden pa zhes pa de/_na zug gi sdug bsngal lta bu'i sdug bsngal mngon 'gyur ba tsam la zer ba min par/_de bas phra ba'i sdug bsngal gyi rim pa zhig la go dgos/_sdug bsngal mngon 'gyur ba ni dud 'gro rnams kyis kyang mi 'dod pa zhig tu ngos 'dzin thub/ sdug bsngal gyi rim pa gnyis pa ni 'gyur ba'i sdug bsngal yin zhing /_nam rgyun nga tshos phal cher de bde ba ru ngos 'dzin byed/$Three Kinds of Suffering The truth of suffering refers to more than just our experience of our very obvious sufferings, such as the sensation of pain; animals also recognize this as undesirable. < J. Hanneder 1991 (ed., transl.): Kṣemarāja's Pratyabhijñāhrdaya. Text Aus- There is a second level of suffering, known as the suffering of change, which refers to what we more often regard as pleasurable sensations.

sdug bsngal gsum/_sdug bsngal bden pa zhes pa de/_na zug gi sdug bsngal lta bu'i sdug bsngal mngon 'gyur ba tsam la zer ba min par/_de bas phra ba'i sdug bsngal gyi rim pa zhig la go dgos/_sdug bsngal mngon 'gyur ba ni dud 'gro rnams kyis kyang mi 'dod pa zhig tu ngos 'dzin thub/#Three Kinds of Suffering The truth of suffering refers to more than just our experience of our very obvious sufferings, such as the sensation of pain; animals also recognize this as undesirable.$sdug bsngal gyi rim pa gnyis pa ni 'gyur ba'i sdug bsngal yin zhing /_nam rgyun nga tshos phal cher de bde ba ru ngos 'dzin byed/#There is a second level of suffering, known as the suffering of change, which refers to what we more often regard as pleasurable sensations.$

ngas tshod dpag thub thabs byas te yun ring sgug dgos ma byung / nyin gcig tsam gyi rjes te phyi lo 1970_zla ba 11_tshes 30_nyin nga 'dzin bzung btson 'jug byas rjes kyi nyin 250lhag tsam song skabs nga rang khrang wu'u btson khang gtan du bzhag ste yong / de yang btson srung ba gnyis kyis 'grel brjod gang yang med par rnam 'gyur rtsub mo ston bzhin nga btson khang nang nas thon dgos pa'i bka' btang thog/ lag pa gnyis rgyab tu dam por bkyigs/ de nas spyi spyod snum 'khor gob to zhig gi nang bzhag ste kha bas g.yogs pa'i lam 'bar re 'bur re'i thog bskyod/ nga'i mnyam du mA shis me'e dang nyen rtog pa gnyis yong yang khong tshos nga tsho'i mtha' ma'i bskyod yul gang yin rtsa ba nas brjod kyi mi 'dug/ snum 'khor 'gro mtshams 'jog skabs/_rang gi slob grwa'i nye 'gram du yod pa 'i zhan yang btson khang du slebs 'dug/ nga rang glen rtags tsha ba zhig la/_rang nyid 'dir khrid don ni ring min glod bkrol btang ste slob sbyong mjug skyel byas nas mi tshe yag po zhig bskyal rgyu yong ba'i re ba byas/$I didn't have to wait long to find out. it1421 within [the confines of] a single birth after having shaken off all theafflictions of this world of transmigration.gabhraṣṭa exclusively devoted to God' (yasyānanyavyāpāratayā bhagavadvyāpārānurāgitvam P A day or so later, on November 30, 1970 (a little more than 250 days since my arrest and imprisonment), I left the Changwu prison for good. Gruffly and without explanation, two guards ordered me out of my cell. My hands were tied tightly behind me. See Comparative notes for Verse 2.162.Curiously enough Buhler’s translation omits the phrase ‘gurau vasan’, rightly rendered by Burnell as ‘while dwelling with his guru.’‘Vedādhigamikam tapaḥ.’—“Sanctity for the learning of the Veda” (Medhātithi);—‘austerity consisting of Vedic study’ (Nārāyaṇa and Nandana). I was loaded into a broken-down bus and driven over rough, snow-covered roads. I was accompanied by Ma Ximei and two policemen who never said what the final destination would be. When we stopped, I was at the Xianyang prison, close to my school. I was foolish enough to hope that I had been brought here because I was going to be released soon and allowed to finish my course work and get on with my life.

ngas tshod dpag thub thabs byas te yun ring sgug dgos ma byung /#I didn't have to wait long to find out.$nyin gcig tsam gyi rjes te phyi lo 1970_zla ba 11_tshes 30_nyin nga 'dzin bzung btson 'jug byas rjes kyi nyin 250lhag tsam song skabs nga rang khrang wu'u btson khang gtan du bzhag ste yong /#A day or so later, on November 30, 1970 (a little more than 250 days since my arrest and imprisonment), I left the Changwu prison for good.$de yang btson srung ba gnyis kyis 'grel brjod gang yang med par rnam 'gyur rtsub mo ston bzhin nga btson khang nang nas thon dgos pa'i bka' btang thog/#Gruffly and without explanation, two guards ordered me out of my cell.$lag pa gnyis rgyab tu dam por bkyigs/#My hands were tied tightly behind me.$de nas spyi spyod snum 'khor gob to zhig gi nang bzhag ste kha bas g.yogs pa'i lam 'bar re 'bur re'i thog bskyod/#I was loaded into a broken-down bus and driven over rough, snow-covered roads.$nga'i mnyam du mA shis me'e dang nyen rtog pa gnyis yong yang khong tshos nga tsho'i mtha' ma'i bskyod yul gang yin rtsa ba nas brjod kyi mi 'dug/#I was accompanied by Ma Ximei and two policemen who never said what the final destination would be.$snum 'khor 'gro mtshams 'jog skabs/_rang gi slob grwa'i nye 'gram du yod pa 'i zhan yang btson khang du slebs 'dug/#When we stopped, I was at the Xianyang prison, close to my school.$nga rang glen rtags tsha ba zhig la/_rang nyid 'dir khrid don ni ring min glod bkrol btang ste slob sbyong mjug skyel byas nas mi tshe yag po zhig bskyal rgyu yong ba'i re ba byas/#I was foolish enough to hope that I had been brought here because I was going to be released soon and allowed to finish my course work and get on with my life.$

sems can thams cad la yongs su smin par bya ba la brtson pa'i snying rje chen po dang / sangs rgyas kyi chos thams cad yongs su rdzogs par byed pa la brtson pa'i stobs kyis rnam par gnon pa dang / 'khor ba dpag tu med pa yongs su 'dzin pa la yongs su mi skyo bar brtson pas bsod nams dang ye shes kyi tshogs sogs pa ste/ rgyal po chen po byang chub sems dpa' sems dpa' chen po chos bzhi po de dag dang ldan na/_byang chub sems dpa' yang dag pa rnams zhes bya'o/_/ blo gros rgya mtsho de ltar na bcom ldan 'das de bzhin gshegs pa 'od zer snang ba mtha' yas des bzhi pa bsgrub pa bstan pa 'di bshad pa na/_srog chags bye ba khrag khrig phrag bcus bla na med pa yang dag par rdzogs pa'i byang chub tu sems bskyed do/_/ dge slong bye ba phrag brgyad len pa med pas zag pa rnams las sems rnam par grol lo/_/ rgyal bu gzhon nu de dag dang /_rgyal po'i bu mo rnams dang /_rgyal po'i btsun mo'i 'khor ni chung ngu'i rjes su 'thun pa'i chos la bzod pa skyes so/_/$(2) great compassion that strives to ripen all beings, (3) being humbled by the power of striving to perfect all buddha qualities, and (4) gathering the accumulations of merit and wisdom without tiring in their embrace of limitless saṃsāra. paḥi ||ston pas dkyil ḥkhor hdi skad gsuns ||sgo bzi gzi brjid chen po ste ||phren ba sna tshogs rna yab ldan ||rdo rje srad bu mñam par ldan ||bdug pa mar me de bźin dri ||de yan yal gayan na de ñid thams cad bdag ||yan na kun gyis rnam par spans || Great King, if bodhisattva great beings have these four qualities, they are called true bodhisattvas.’ “Sāgaramati, when the blessed thus-gone Infinite Light gave this teaching on the fourfold achievements, eight hundred billion beings developed the mind directed toward unsurpassed and perfect awakening, and the minds of eighty million monks were liberated from defilement with no further grasping. The princes, princesses, and queens developed the lesser acceptance of phenomena concurring with reality.

sems can thams cad la yongs su smin par bya ba la brtson pa'i snying rje chen po dang /#(2) great compassion that strives to ripen all beings,$sangs rgyas kyi chos thams cad yongs su rdzogs par byed pa la brtson pa'i stobs kyis rnam par gnon pa dang /#(3) being humbled by the power of striving to perfect all buddha qualities, and$'khor ba dpag tu med pa yongs su 'dzin pa la yongs su mi skyo bar brtson pas bsod nams dang ye shes kyi tshogs sogs pa ste/#(4) gathering the accumulations of merit and wisdom without tiring in their embrace of limitless saṃsāra.$rgyal po chen po byang chub sems dpa' sems dpa' chen po chos bzhi po de dag dang ldan na/_byang chub sems dpa' yang dag pa rnams zhes bya'o/_/#Great King, if bodhisattva great beings have these four qualities, they are called true bodhisattvas.’$blo gros rgya mtsho de ltar na bcom ldan 'das de bzhin gshegs pa 'od zer snang ba mtha' yas des bzhi pa bsgrub pa bstan pa 'di bshad pa na/_srog chags bye ba khrag khrig phrag bcus bla na med pa yang dag par rdzogs pa'i byang chub tu sems bskyed do/_/#“Sāgaramati, when the blessed thus-gone Infinite Light gave this teaching on the fourfold achievements, eight hundred billion beings developed the mind directed toward unsurpassed and perfect awakening,$dge slong bye ba phrag brgyad len pa med pas zag pa rnams las sems rnam par grol lo/_/#and the minds of eighty million monks were liberated from defilement with no further grasping.$rgyal bu gzhon nu de dag dang /_rgyal po'i bu mo rnams dang /_rgyal po'i btsun mo'i 'khor ni chung ngu'i rjes su 'thun pa'i chos la bzod pa skyes so/_/#The princes, princesses, and queens developed the lesser acceptance of phenomena concurring with reality.$

sems de ltar du mi rnyed pas de rang bzhin gyis grub pas stong zhing / nam zhig sems can rnams la rang rgyud kyi sems kyi rang bzhin de ltar ngo 'phrod dus thar pa 'thob nus/ nga tshos shes pa khas len na'ang /_shes pa'i skad cig snga phyi'i steng nas de gang du yod med dpyad cing btsal na/_lus bzhin shes pa de yang gong bu ba gcig tu grub pa zhig yin snyam pa'i blo de zhi ba'i mgo tshugs 'ong / de ltar dpyad pa brgyud nas nga tsho shes pa rang bzhin gyis grub pas stong pa'i thog tu 'bab cing / de ni mig shes lta bu'i dbang po'i shes pa dag la'ang gcig mtshungs yin te/_de dag la'ang shes pa'i rang bzhin de thun mong du yod/ 104)_shes bya las sngar shes yod na//_de ni ci la dmigs nas skye//_shes dang shes bya lhan cig na// de ni ci la dmigs nas skye// 105)_'on te shes bya'i phyis yod na//_de tshe shes pa gang las skye//$Such a mind is not to be found; the mind is therefore devoid of intrinsic existence. And when beings recognize this nature of their mind, liberation can take place. Although we know that consciousness exists, if we analyze and try to locate it within earlier or later moments of its continuum, the idea of consciousness as a unitary entity begins to disappear, just as with the analysis of the body. Through such analysis we arrive at the absence of intrinsic existence of consciousness. This applies equally to sensory experiences, such as visual perceptions, as they also share the same nature. If consciousness precedes the cognized object, With regard to what does it arise? If consciousness arises with its object, Again, regarding what does it arise? If consciousness comes later than its object, Once again, from what does it arise?

sems de ltar du mi rnyed pas de rang bzhin gyis grub pas stong zhing /#Such a mind is not to be found; the mind is therefore devoid of intrinsic existence.$nam zhig sems can rnams la rang rgyud kyi sems kyi rang bzhin de ltar ngo 'phrod dus thar pa 'thob nus/#And when beings recognize this nature of their mind, liberation can take place.$nga tshos shes pa khas len na'ang /_shes pa'i skad cig snga phyi'i steng nas de gang du yod med dpyad cing btsal na/_lus bzhin shes pa de yang gong bu ba gcig tu grub pa zhig yin snyam pa'i blo de zhi ba'i mgo tshugs 'ong /#Although we know that consciousness exists, if we analyze and try to locate it within earlier or later moments of its continuum, the idea of consciousness as a unitary entity begins to disappear, just as with the analysis of the body.$de ltar dpyad pa brgyud nas nga tsho shes pa rang bzhin gyis grub pas stong pa'i thog tu 'bab cing /#Through such analysis we arrive at the absence of intrinsic existence of consciousness.$de ni mig shes lta bu'i dbang po'i shes pa dag la'ang gcig mtshungs yin te/_de dag la'ang shes pa'i rang bzhin de thun mong du yod/#This applies equally to sensory experiences, such as visual perceptions, as they also share the same nature.$104)_shes bya las sngar shes yod na//_de ni ci la dmigs nas skye//_shes dang shes bya lhan cig na//#If consciousness precedes the cognized object, With regard to what does it arise?$de ni ci la dmigs nas skye//#If consciousness arises with its object, Again, regarding what does it arise?$105)_'on te shes bya'i phyis yod na//_de tshe shes pa gang las skye//#If consciousness comes later than its object, Once again, from what does it arise?$

gleng gzhi'i le'u ste gcig go/_// de nas bcom ldan 'das kyis byang chub sems dpa' 'jig rten 'dzin la 'di skad ces bka' stsal to/_/ 'jig rten 'dzin byang chub sems dpa' sems dpa' chen po gang zhig chos thams cad kyi yang dag pa'i mtshan nyid thob par 'dod pa dang /_chos rnam par 'byed pa'i mtshan nyid la mkhas par 'dod pa dang /_gang dran pa'i stobs thob par 'dod pa dang /_chos thams cad rnam par 'byed pa'i shes rab thob par 'dod pa dang /_gang 'di lus 'di bor nas nam bla na med pa yang dag par rdzogs pa'i byang chub kyi bar du rgyun mi 'chad pa'i dran pa thob par 'dod pa dag chos kyi sgo 'di la myur du 'jug par bya'o/_/ chos kyi sgo 'dis shes rab kyi snang ba thob par 'gyur ro/_/ de ci'i phyir zhe na/ chos kyi sgo 'dis ni myur du phun sum tshogs pa thob pa'i phyir ro/_/ gzhan yang 'jig rten 'dzin byang chub sems dpa' sems dpa' chen po rnams chos kyi sgo 'di la nan tan du brtson par bya'o/_/$This was chapter one:“ The Introduction .” The Blessed One then addressed the bodhisattva Lokadhara, “Lokadhara, bodhisattva great beings who wish to attain the true characteristics of all phenomena, wish to be learned in the characteristics of discerning phenomena, wish to attain the power of recall, wish to attain the insight that discerns all phenomena, or wish to attain unbroken mindfulness from the time they leave this body until reaching unsurpassed and perfect awakening should swiftly enter this Dharma gateway. Through this Dharma gateway, they will attain the light of insight. Why is this? Because this Dharma gateway swiftly ensures that perfection is attained. Furthermore, Lokadhara, bodhisattva great beings should exert themselves in this Dharma gateway.

gleng gzhi'i le'u ste gcig go/_//#This was chapter one:“ The Introduction .”$de nas bcom ldan 'das kyis byang chub sems dpa' 'jig rten 'dzin la 'di skad ces bka' stsal to/_/#The Blessed One then addressed the bodhisattva Lokadhara,$'jig rten 'dzin byang chub sems dpa' sems dpa' chen po gang zhig chos thams cad kyi yang dag pa'i mtshan nyid thob par 'dod pa dang /_chos rnam par 'byed pa'i mtshan nyid la mkhas par 'dod pa dang /_gang dran pa'i stobs thob par 'dod pa dang /_chos thams cad rnam par 'byed pa'i shes rab thob par 'dod pa dang /_gang 'di lus 'di bor nas nam bla na med pa yang dag par rdzogs pa'i byang chub kyi bar du rgyun mi 'chad pa'i dran pa thob par 'dod pa dag chos kyi sgo 'di la myur du 'jug par bya'o/_/#“Lokadhara, bodhisattva great beings who wish to attain the true characteristics of all phenomena, wish to be learned in the characteristics of discerning phenomena, wish to attain the power of recall, wish to attain the insight that discerns all phenomena, or wish to attain unbroken mindfulness from the time they leave this body until reaching unsurpassed and perfect awakening should swiftly enter this Dharma gateway.$chos kyi sgo 'dis shes rab kyi snang ba thob par 'gyur ro/_/#Through this Dharma gateway, they will attain the light of insight.$de ci'i phyir zhe na/#Why is this?$chos kyi sgo 'dis ni myur du phun sum tshogs pa thob pa'i phyir ro/_/#Because this Dharma gateway swiftly ensures that perfection is attained.$gzhan yang 'jig rten 'dzin byang chub sems dpa' sems dpa' chen po rnams chos kyi sgo 'di la nan tan du brtson par bya'o/_/#Furthermore, Lokadhara, bodhisattva great beings should exert themselves in this Dharma gateway.$

da lta rang lo bco brgyad ma zin pa'i byis pa tsho dgon par zhugs mi chog pa'i srid jus de/_mtsho sngon khul gyi mtsho shar ba yun rdzong khongs yongs su lag bstar byed mus yin pa red/ gnas tshul mkho gtong ba ltar na/_da lta rgya gzhung nyen rtog pas phyir phud btang ba'i bya khyung dgon dang ng+hi tsha dgon gnyis kyi dge 'dun pa 80_lhag slar yang dgon par mi yong ba'i ched du/_dgon nang du dmag mi 'grems 'jog gis lta srung dang bkag 'gog byas nas bsdad yod pa ma zad/_phyir phud btang ba'i dge 'dun pa dag rang khyim du 'byor nyin nas grwa chas gyon mi chog pa'i btsan bka' btang yod 'dug$The policy of barring young people below the age of 18 from becoming monks is currently being implemented all over Tsoshar Bayun County. derjenige Teil der [übrigen] elf äyatanas, welcher nicht durch Reifung [von Karma]erlangt ist (T 1542: der nicht Reifung ist).Welche sind die dhannas, die Reifung haben (savipäka)? Die unheil amen (akusala)und die verunreinigten (säsrava)S3 heil amen (kusala) dharmas.Welche sind die dhannas, die keine Reifung haben (na savipäka)? [B4] Die neutralenund die unverunreinigten (anäsrava) dhannas.Welche sind die dharmas, die Bedingung (nidäna) sind? Alle dharma .54Welche sind die dhannas, die nicht Bedingung sind? Solche dharmas lassen sich nichtauffinden. 55 282, 284, 287, 303, 304, 317,320, 327, 328, 344Yoginātha, 10451yoginī, 41, 169, 252Yogisi, 107yukti, reasoning, 96, 104, 105, 174, 240, The source further revealed that Chinese authorities have deployed military personnel at the monasteries to stop the expelled monks from returning while also ordering the expelled monks to not wear their robes even in their homes.

da lta rang lo bco brgyad ma zin pa'i byis pa tsho dgon par zhugs mi chog pa'i srid jus de/_mtsho sngon khul gyi mtsho shar ba yun rdzong khongs yongs su lag bstar byed mus yin pa red/#The policy of barring young people below the age of 18 from becoming monks is currently being implemented all over Tsoshar Bayun County.$gnas tshul mkho gtong ba ltar na/_da lta rgya gzhung nyen rtog pas phyir phud btang ba'i bya khyung dgon dang ng+hi tsha dgon gnyis kyi dge 'dun pa 80_lhag slar yang dgon par mi yong ba'i ched du/_dgon nang du dmag mi 'grems 'jog gis lta srung dang bkag 'gog byas nas bsdad yod pa ma zad/_phyir phud btang ba'i dge 'dun pa dag rang khyim du 'byor nyin nas grwa chas gyon mi chog pa'i btsan bka' btang yod 'dug#The source further revealed that Chinese authorities have deployed military personnel at the monasteries to stop the expelled monks from returning while also ordering the expelled monks to not wear their robes even in their homes.$

der ma zad/_nged kyi nang mi rnams kyis nged rang pha yul du phyir log byung na bsam bzhin 'dug khong tsho'i bsam par gal srid nged rang pha yul du log na/_khong tsho yang rang bzhin gyis nged rang nang bzhin chags 'gro rgyu red bsam bzhin yod pa 'dra/ dus skabs de 'dra la pha yul tu gtan du phyir log byed rgyu ni/_nged la mtshon na sems la 'khor mi thub pa zhig red/ don dngos de dag yod tshad sems skyo ba'i gnad don rkyang rkyang red/ yul mi kha shas kyis da dung nged rang la mthu nus de 'dra'ang yod rgyu red bsam yod pa 'dra/ nyin zhig a ma zhig gis khong mo'i phru gu khur nas nged rang la thug par slebs byung /$My family members wondered if I would come back to live with them because they saw the future with little hope, and perhaps they thought that if I returned they would become like me. [is the] 'sin'? When it dies, [may it be?] reborn in heaven!"Vin II 118; IV 49 and 125 (Pacittiya 20 and 62); fa I 198; similarly novices: SrfghT19-22 (cf. J. M. Duncan Derrett, A Textbookfor Novices, Torino, 1983, pp. 29-32). To come back at home was unthinkable for me. All this was sad. The villagers even bestowed on me a kind of “power”. upek�ii, Pa. upekkhii :disinterestedness: 1 75 . 1 . 1neutral feeling: 60.3 1 fu. 308Indicesupek$endriya: 63 . 1 ; 65; 70.2 . 1 -3U$man (body heat): 63 .5; 78.2. 1 ; 1 62.2; 222 . 1 2 I fns. 1 70; 1 8 8utpattinil:!svabhiivatii: 304. 1 1 fn . 5 1vadiimi -+ mayoktam ·; One day, a mother came to see me with her child.

der ma zad/_nged kyi nang mi rnams kyis nged rang pha yul du phyir log byung na bsam bzhin 'dug khong tsho'i bsam par gal srid nged rang pha yul du log na/_khong tsho yang rang bzhin gyis nged rang nang bzhin chags 'gro rgyu red bsam bzhin yod pa 'dra/#My family members wondered if I would come back to live with them because they saw the future with little hope, and perhaps they thought that if I returned they would become like me.$dus skabs de 'dra la pha yul tu gtan du phyir log byed rgyu ni/_nged la mtshon na sems la 'khor mi thub pa zhig red/#To come back at home was unthinkable for me.$don dngos de dag yod tshad sems skyo ba'i gnad don rkyang rkyang red/#All this was sad.$yul mi kha shas kyis da dung nged rang la mthu nus de 'dra'ang yod rgyu red bsam yod pa 'dra/#The villagers even bestowed on me a kind of “power”.$nyin zhig a ma zhig gis khong mo'i phru gu khur nas nged rang la thug par slebs byung /#One day, a mother came to see me with her child.$

rigs kyi bu byang chub sems dpa' rnams kyi theg pa chen po'i phyir theg pa chen po la dad pa ni sems can thams cad kyi gnas so/_/ de ci'i phyir zhe na/ 'di ltar theg pa chen po bstan pa sems can thams cad la phan pa dang /_bde ba'i thabs kyis rab tu phye ba de la dmigs nas byang chub sems dpa' theg pa chen po'i phyir theg pa chen po la dad pa skyes so/_/ de lta bas na byang chub sems dpa' de bstan pa de la dad pas gang bstan pa la dga' ba gnas pa'i rgyu des byang chub sems dpa'i theg pa chen po'i phyir theg pa chen po la dad pa ni sems can thams cad kyi phan pa dang bde ba'i gnas su rig par bya'o/_/$“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is the basis for all beings. Why is that so? Tendenz. In einigen Richtungen ist sie sogar so weit gegangen, da6 deralte, auf die eigene Erlösung konzentrierte Heilsweg als letztlich unwirksam, als eine Art Umweg oder bestenfalls Zwischenstation betrachtet undder zur Buddhaschaft führende Weg des Bodhisattva zum einzigen Heilsweg (ekayäna) erklärt wurde.1° Andere Mahäyäna-Richtungen hingegenhaben die Möglichkeit, auf dem alten Heilsweg die eigene Erlösung zuerreichen, nicht bestrittenH,werten sie aber als mindere Alternative" undstellen sie potentiellen Bodhisattvas als Abweg dar." Das muß aber nichtbedeuten, da6 dem Bodhisattva kein Raum für das eigene Heil bliebe1'; The teaching of the Great Vehicle is distinguished in terms of its skillful methods that benefit all beings and bring them happiness. When bodhisattvas notice that fact, they develop trust in the Great Vehicle. As the bodhisattvas trust the teaching, it causes them to joyfully follow that teaching. In this way, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle becomes a basis for the benefit and happiness of all beings.

rigs kyi bu byang chub sems dpa' rnams kyi theg pa chen po'i phyir theg pa chen po la dad pa ni sems can thams cad kyi gnas so/_/#“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is the basis for all beings.$de ci'i phyir zhe na/#Why is that so?$'di ltar theg pa chen po bstan pa sems can thams cad la phan pa dang /_bde ba'i thabs kyis rab tu phye ba de la dmigs nas #The teaching of the Great Vehicle is distinguished in terms of its skillful methods that benefit all beings and bring them happiness.$byang chub sems dpa' theg pa chen po'i phyir theg pa chen po la dad pa skyes so/_/#When bodhisattvas notice that fact, they develop trust in the Great Vehicle.$de lta bas na byang chub sems dpa' de bstan pa de la dad pas gang bstan pa la dga' ba gnas pa'i #As the bodhisattvas trust the teaching, it causes them to joyfully follow that teaching.$rgyu des byang chub sems dpa'i theg pa chen po'i phyir theg pa chen po la dad pa ni sems can thams cad kyi phan pa dang bde ba'i gnas su rig par bya'o/_/#In this way, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle becomes a basis for the benefit and happiness of all beings.$

zas dang zas kyi rgyu'i don du tsha grang gis nyen bzhin du 'bad pa du ma byas nas bsgrub cing ma grub na mya ngan sogs kyis sdug bsngal la grub na'ang phrogs pa dang chud zos kyis dogs nas bsrung ba'i rtsol ba drag pos sdug bsngal ba'o// mdza' ba nyams pa ni/_de'i phyir du pha dang bu la sogs pa'ang phan tshun rtsod cing 'thab pa'o// ngoms mi shes pa ni/_de la sred pa je cher gyur nas rgyal po sogs phan tshun du g.yul sprod cing sdug bsngal du ma myong ba'o//$While being tormented by heat and cold, you must make great effort in order to procure food and assemble its causes. If you do not procure it, you suffer sorrow and the like. Even if you do procure the food, you fear that it will be stolen or wasted, and then suffer because of taking great pains to guard it. The fault of ruining close relationships: Even close relatives, such as fathers and sons, will dispute and fight with one another for the sake of food. The fault of insatiability: Kings and the like will go to war with each other and experience much suffering when their craving for food intensifies.

zas dang zas kyi rgyu'i don du tsha grang gis nyen bzhin du 'bad pa du ma byas nas bsgrub cing ma grub na mya ngan sogs kyis sdug bsngal la grub na'ang phrogs pa dang chud zos kyis dogs nas bsrung ba'i rtsol ba drag pos sdug bsngal ba'o//#While being tormented by heat and cold, you must make great effort in order to procure food and assemble its causes. If you do not procure it, you suffer sorrow and the like. Even if you do procure the food, you fear that it will be stolen or wasted, and then suffer because of taking great pains to guard it.$mdza' ba nyams pa ni/_de'i phyir du pha dang bu la sogs pa'ang phan tshun rtsod cing 'thab pa'o//#The fault of ruining close relationships: Even close relatives, such as fathers and sons, will dispute and fight with one another for the sake of food.$ngoms mi shes pa ni/_de la sred pa je cher gyur nas rgyal po sogs phan tshun du g.yul sprod cing sdug bsngal du ma myong ba'o//#The fault of insatiability: Kings and the like will go to war with each other and experience much suffering when their craving for food intensifies.$

bde gshegs grags pa mtha' yas 'khor los sgyur rgyal tshe/_/de bzhin gshegs pa don grub sems dpa' de la ni/_/'dzam bu'i chu bo'i gser gyi gdugs stong phul nas kyang /_/dang po nyid du byang chub tu ni sems bskyed do/_/ de bzhin gshegs pa rin chen lha ni 'dzam gling gi/_/rgyal por gyur tshe de bzhin gshegs pa dga'as mchod la/_/'bras bu'i skyed mos tshal dag dbul ba byas nas kyang /_/dang po nyid du byang chub tu ni sems bskyed do/_/$:- als rein ideelle Gebilde ~ufgcfaßt. wurden. Daß aber zugleich mitaber war ein solch kühner Schritt überhaupt möglim, wie konnte er mit “The well-gone Amitayaśas, when a universal monarch, Offered one thousand parasols of gold from the Jambu River To the thus-gone Hero of Accomplished Objectives And in doing so first gave rise to the mind of awakening. view, it meets with difficulties from the point of view of meaning; for as was pointed out in§ 379. 1 , the natural interpretation of the alleged syntagma * tasya pratibimbasyalambanam,viz., "the objective support ofthis image", does not make good sense since the image is theobjective support. Buescher' s alternative rendering, viz., "that image' s [appearance as “The thus-gone Ratnadeva, when the king of Jambudvīpa, Offered orchard gardens To the thus-gone Worshiped with Joy And in doing so first gave rise to the mind of awakening.

bde gshegs grags pa mtha' yas 'khor los sgyur rgyal tshe/_/de bzhin gshegs pa don grub sems dpa' de la ni/_/'dzam bu'i chu bo'i gser gyi gdugs stong phul nas kyang /_/dang po nyid du byang chub tu ni sems bskyed do/_/#“The well-gone Amitayaśas, when a universal monarch, Offered one thousand parasols of gold from the Jambu River To the thus-gone Hero of Accomplished Objectives And in doing so first gave rise to the mind of awakening.$de bzhin gshegs pa rin chen lha ni 'dzam gling gi/_/rgyal por gyur tshe de bzhin gshegs pa dga'as mchod la/_/'bras bu'i skyed mos tshal dag dbul ba byas nas kyang /_/dang po nyid du byang chub tu ni sems bskyed do/_/#“The thus-gone Ratnadeva, when the king of Jambudvīpa, Offered orchard gardens To the thus-gone Worshiped with Joy And in doing so first gave rise to the mind of awakening.$

chung mas rang nyid bskyur bas/_sems gcong bcos thabs pa zhig gi gam la song na/_des kho la 'dod chags kyi yul gzhan zhig ste/_bud med gzhan zhig 'tshol dgos tshul bshad kyi red/ yin na'ang /_khos chung ma'am dga' grogs gzhan zhig btsal nas rnyed thub kyang /_kho mo dang lhan du dus yun nges can zhig la ma gtogs 'dug mi thub te/_kho'i sems ni 'gyur ldog can zhig red/_sngar bzhin kha 'bral dgos par ma zad/ tha na so so'i bu phrug tsho yang a mas khyer nas 'gro rgyu red/ kho'i chung ma la mtshon na/_kho'i phrag dog gi rkyen pas mo rang smyo grabs byed pa dang /_kho mos byams skyong gi 'tsho ba zhig skyes pa gzhan zhig dang lhan du 'tshol dgos kyi red/ kho mo'i sems khral dang 'jigs snang thams cad kyang 'dod chags kyis bskyed cing /_gcig byas na/$A man goes to a psychiatrist because his wife has left him and all the psychiatrist can tell him to do is to go find another woman, another object of desire. But even if he manages to acquire another wife or girlfriend, he might stay with her for some time, but because of his fickle mind, it doesn’t last. Th ings change again, he gets another divorce, and many more problems arise—his children are taken away from him and so forth. From his wife’s side, his jealousy makes her so crazy that her need for kindness drives her to look for somebody else who might provide it. All her fear and worry, too, is caused by attachment.

chung mas rang nyid bskyur bas/_sems gcong bcos thabs pa zhig gi gam la song na/_des kho la 'dod chags kyi yul gzhan zhig ste/_bud med gzhan zhig 'tshol dgos tshul bshad kyi red/#A man goes to a psychiatrist because his wife has left him and all the psychiatrist can tell him to do is to go find another woman, another object of desire.$yin na'ang /_khos chung ma'am dga' grogs gzhan zhig btsal nas rnyed thub kyang /_kho mo dang lhan du dus yun nges can zhig la ma gtogs 'dug mi thub te/_kho'i sems ni 'gyur ldog can zhig red/_sngar bzhin kha 'bral dgos par ma zad/#But even if he manages to acquire another wife or girlfriend, he might stay with her for some time, but because of his fickle mind, it doesn’t last.$tha na so so'i bu phrug tsho yang a mas khyer nas 'gro rgyu red/#Th ings change again, he gets another divorce, and many more problems arise—his children are taken away from him and so forth.$kho'i chung ma la mtshon na/_kho'i phrag dog gi rkyen pas mo rang smyo grabs byed pa dang /_kho mos byams skyong gi 'tsho ba zhig skyes pa gzhan zhig dang lhan du 'tshol dgos kyi red/#From his wife’s side, his jealousy makes her so crazy that her need for kindness drives her to look for somebody else who might provide it.$kho mo'i sems khral dang 'jigs snang thams cad kyang 'dod chags kyis bskyed cing /_gcig byas na/#All her fear and worry, too, is caused by attachment.$

gshin rje'i 'jig rten gyi mtshan ma dag mthong ba ni gshin rje'i 'jig rten du 'gro'o/_/ mi'i mtshan ma dag mthong ba ni mi'i 'jig rten du 'gro'o/_/ lha'i mtshan ma dag mthong ba ni mtho ris su 'gro'o/_/ mi skye ba'i mtshan ma dag mthong ba ni mya ngan las 'das par 'gro'o zhes/ khyim bdag de ltar na de bzhin gshegs pas skye ba shes pa yang dag pa ji lta ba bzhin rab tu mkhyen to/_/ de bzhin gshegs pa skye ba shes pa de la yang zhu ba zhus pa na/ bskal par lan gsung ba nas/ de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/ kun 'byung ba dang /_'gog pa dang /_lam yang ji skad bstan pa bzhin no/_/ khyim bdag ji ltar na de bzhin gshegs pas 'dod pa'i zag pa shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/$When the features of the realm of the Lord of Death are witnessed, that person will be born in the realm of the Lord of Death. When the features of humans are witnessed, that person will be born in the human realm. When the features of the gods are witnessed, that person will be born in the higher realms. When the features of no birth are witnessed, that person will proceed to nirvāṇa.’ Householder, In this way the Thus-Gone One correctly understands birth. When the Thus-Gone One is asked about the knowledge of birth, he can respond for an eon, and Therefore, he will enjoy this temple with its sandalwood courtyard. As for the origin , cessation, and path, they are as previously taught. “Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the defilement of desire.

gshin rje'i 'jig rten gyi mtshan ma dag mthong ba ni gshin rje'i 'jig rten du 'gro'o/_/#When the features of the realm of the Lord of Death are witnessed, that person will be born in the realm of the Lord of Death.$mi'i mtshan ma dag mthong ba ni mi'i 'jig rten du 'gro'o/_/#When the features of humans are witnessed, that person will be born in the human realm.$lha'i mtshan ma dag mthong ba ni mtho ris su 'gro'o/_/#When the features of the gods are witnessed, that person will be born in the higher realms.$mi skye ba'i mtshan ma dag mthong ba ni mya ngan las 'das par 'gro'o zhes/#When the features of no birth are witnessed, that person will proceed to nirvāṇa.’$khyim bdag de ltar na de bzhin gshegs pas skye ba shes pa yang dag pa ji lta ba bzhin rab tu mkhyen to/_/#Householder, In this way the Thus-Gone One correctly understands birth.$de bzhin gshegs pa skye ba shes pa de la yang zhu ba zhus pa na/#When the Thus-Gone One is asked about the knowledge of birth,$bskal par lan gsung ba nas/#he can respond for an eon, and$de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/#Therefore, he will enjoy this temple with its sandalwood courtyard.$kun 'byung ba dang /_'gog pa dang /_lam yang ji skad bstan pa bzhin no/_/#As for the origin , cessation, and path, they are as previously taught.$khyim bdag ji ltar na de bzhin gshegs pas 'dod pa'i zag pa shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/#“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the defilement of desire.$

de bas sngar yongs su mya ngan las 'das par bya'o snyam nas tshangs pa mtshungs par spyod pa rnams kyis ni bdag dge slong gi cha lugs su mthong bar gyur cig_/ mu stegs pa gzhan rnams kyis ni mu stegs pa'i cha lugs su mthong bar gyur cig_/ tshangs pa mtshungs par spyod pa rnams kyis ni bde blag tu bdag gi thad du 'ong nus par gyur cig_/ mu stegs pa gzhan dag zhig gis ni chu chen pos bskor bar mthong bar gyur cig_/ tshangs pa mtshungs par spyod pa rnams kyis ni bdag gi rus bu khyogs su khyer nus par gyur cig_/ 'di las phyi rol pa rnams kyis ni brgya'am stong gis kyang khyer mi nus par gyur cig_/ tshangs pa mtshungs par spyod pa rnams kyis ni bdag gi rus bu bsreg pa'i me sbar nus par gyur cig_/$“With the thought that I might enter nirvāṇa before the Buddha, may fellow practitioners of the holy life see me as a monk, and may those who hold extreme views see me as one who holds extreme views. “May fellow practitioners of the holy life find it easy to come and see me, and may others who hold extreme views see me as surrounded by a great mass of water. “May fellow practitioners of the holy life bear my relics on a palanquin, A vyaka-; C vyakta-4 A, C -kriyā akaraṇa-642 All MSS. śabdaśKYEHI RDO RJE RGYUDtshogs kyi bdag pos snar byas nas || de la dri ni mtshon par bya || (12)sgog pahi dri ni dan po ñid ||ga pur ma la ya dzam ñid || and may their opponents, be there even hundreds or thousands of them, not be able to lift them. Utpaladeva: ĪPvṛ I 5, 11; ŚDvṛ I 8, where camatkāra, defined as svarūpa-parāmarśarūpaḥ, ‘awareness of one's own essence', glosses āmoda of thekārikā; and ŚSÃ XIII 41 (camatkṛti). The usual explanation of the term'setymology takes camať as an exclamation of wonder, probably an ono-matopoeia. According to V. Raghavan (1942: 269), ‘[...] originally the “May fellow practitioners of the holy life kindle the fire to burn my relics,

de bas sngar yongs su mya ngan las 'das par bya'o snyam nas tshangs pa mtshungs par spyod pa rnams kyis ni bdag dge slong gi cha lugs su mthong bar gyur cig_/#“With the thought that I might enter nirvāṇa before the Buddha, may fellow practitioners of the holy life see me as a monk,$mu stegs pa gzhan rnams kyis ni mu stegs pa'i cha lugs su mthong bar gyur cig_/#and may those who hold extreme views see me as one who holds extreme views.$tshangs pa mtshungs par spyod pa rnams kyis ni bde blag tu bdag gi thad du 'ong nus par gyur cig_/#“May fellow practitioners of the holy life find it easy to come and see me,$mu stegs pa gzhan dag zhig gis ni chu chen pos bskor bar mthong bar gyur cig_/#and may others who hold extreme views see me as surrounded by a great mass of water.$tshangs pa mtshungs par spyod pa rnams kyis ni bdag gi rus bu khyogs su khyer nus par gyur cig_/#“May fellow practitioners of the holy life bear my relics on a palanquin,$'di las phyi rol pa rnams kyis ni brgya'am stong gis kyang khyer mi nus par gyur cig_/#and may their opponents, be there even hundreds or thousands of them, not be able to lift them.$tshangs pa mtshungs par spyod pa rnams kyis ni bdag gi rus bu bsreg pa'i me sbar nus par gyur cig_/#“May fellow practitioners of the holy life kindle the fire to burn my relics,$

mi gang bsod nams mi byed pa//_skyes bu tha shal de dag brlag/ stong pa nyid la blta nyes na//_shes rab chung rnams phung bar 'gyur// slob dpon zla grags 'di skad du//_thabs su gyur pa kun rdzob bden pa dang // thabs las byung ba don dam bden pa dag/ gnyis po'i dbye ba gang yin mi shes pa//_de dag log par rtogs pas ngan 'gror 'gro// tha snyad la ni ma brten par//_dam pa'i don ni rtogs mi 'gyur// yang dag kun rdzob rnams kyi skas//_med par yang dag khang chen gyi//_steng du 'gro bar byed pa ni//_mkhas la rung ba ma yin no// kun rdzob ji ltar snang ba 'di//_rigs pas brtags na 'ga' mi rnyed// ma rnyed pa nyid don dam yin//_ye nas gnas pa'i chos nyid do// rgyu rkyen dag gis bskyed pas na//_kun rdzob ji ltar snang ba grub//$Also, people who do not generate positive spiritual energy Become lost to the world of negativity. Those of little wisdom apprehend emptiness incorrectly And as a consequence are destroyed. Zu don R01.cns;onen des Udiinavarg.\f:!Udl1navargah 2. Dies bezeugt so\\-ohl die unaewöhnliehe l\Ien"ed er In" ". Ostturkestan aufgefundenen Halldschriftenfragmentewie auch Acharya Chandrakirti himself wrote that All methods belong to conventional truth. Ultimate truth is what arises from them. Anyone not understanding this distinction Generates mistaken awareness and Falls mto the lower realms of being. If one does not rely upon conventional truth, One will not gain insight into ultimate truth. Why does it not appear?The result does not pre-exist in these thingswhich admittedly are not its causes. And we haveseen that it neither does pre-exist in those thingswhich admittedly are its causes. Why then is apiece of cloth never produced out of straw and Without ascending the steps of understanding valid conventional truth, It is impossible to enter into The mansion of perfect understanding. If we look for the nature of the objects Appearing on the conventional level of truth, We find nothing whatsoever. 173), which says that ‘kramaśaḥ’ indicates that any inversing of the order of the Life-stages is forbiddenand in Saṃskāramayūkha (p.64), which has the same note. This not finding of the unfindable Is the experience of the ultimate truth, The Dharmata pure since the beginning. 23. Things existant on the conventional level Are established as they appear Because of their causes and conditions.

mi gang bsod nams mi byed pa//_skyes bu tha shal de dag brlag/#Also, people who do not generate positive spiritual energy Become lost to the world of negativity.$stong pa nyid la blta nyes na//_shes rab chung rnams phung bar 'gyur//#Those of little wisdom apprehend emptiness incorrectly And as a consequence are destroyed.$slob dpon zla grags 'di skad du//_thabs su gyur pa kun rdzob bden pa dang //#Acharya Chandrakirti himself wrote that All methods belong to conventional truth.$thabs las byung ba don dam bden pa dag/#Ultimate truth is what arises from them.$gnyis po'i dbye ba gang yin mi shes pa//_de dag log par rtogs pas ngan 'gror 'gro//#Anyone not understanding this distinction Generates mistaken awareness and Falls mto the lower realms of being.$tha snyad la ni ma brten par//_dam pa'i don ni rtogs mi 'gyur//#If one does not rely upon conventional truth, One will not gain insight into ultimate truth.$yang dag kun rdzob rnams kyi skas//_med par yang dag khang chen gyi//_steng du 'gro bar byed pa ni//_mkhas la rung ba ma yin no//#Without ascending the steps of understanding valid conventional truth, It is impossible to enter into The mansion of perfect understanding.$kun rdzob ji ltar snang ba 'di//_rigs pas brtags na 'ga' mi rnyed//#If we look for the nature of the objects Appearing on the conventional level of truth, We find nothing whatsoever.$ma rnyed pa nyid don dam yin//_ye nas gnas pa'i chos nyid do//#This not finding of the unfindable Is the experience of the ultimate truth, The Dharmata pure since the beginning. 23.$rgyu rkyen dag gis bskyed pas na//_kun rdzob ji ltar snang ba grub//#Things existant on the conventional level Are established as they appear Because of their causes and conditions.$

dge rgan ni bod ljongs slob grwa chen mo'i nang gi ngas las rogs shig ste/_skabs der bod ljongs slob chen du dbyin ji'i skad yig tshan khag cig 'dzugs rgyur rogs ram gnang bzhin pa 'i slob dpon ro b+har Ta mo'o re yi bu mo ke mi le mo'o re red/ dus thung nang 'dzin grwa gnyis khengs pa'i slob phrug byung bar brten/_dge rgan 'phar ma kha shas glas te dbyin ji'i skad yig thog nas 'bri rtsal dang bshad rtsal gnyis ka slob ston byas/ slob deb rnams g.yar po zhus pa'i ke non par log 'phrul chas shig bkol te pa ra log brgyab pa yin la dpal 'byor thad do dam nan po byas pa yin/ mi tshos slob grwa 'di tan tan tig tig byed mkhan yin pa shes ched slob 'khrid dod mtho po blangs shing /$The teacher was Camille Moore, the daughter of Professor Robert Moore, a colleague at Tibet University who was helping the university launch an English Department. In a short time I had two full classes, had hired several more teachers, and was offering instruction in both writing and conversation. I copied textbooks on a rented Canon copier, and I ran a tight ship financially. harthamanjari and the textual culture of Cola Cidambaram. Ph.D. the-sis. 2 vols. University of Chicago. [available at ProQuest UMI Digital IS9 Vii 437 c6 H. und 438 b 4 H.; Vi z 330 c6 H. und 331 a 15 H.; in Vi) (507 a 4) fehlt ein entsprechendes Textstück.160 Ich benutze diesen Titel aus praktischen Gründen im Anschluß an die Näl.-Ed.161 v.1. subhä-dhätl{ (od. HJbhä dhätu?).162 TSi 340 a 4 H.163 Y,'i331a8H'=Yc 847b10H.16' SA 575c10f. und 579b4H. The tuition was high because I wanted people to understand that the school was serious.

dge rgan ni bod ljongs slob grwa chen mo'i nang gi ngas las rogs shig ste/_skabs der bod ljongs slob chen du dbyin ji'i skad yig tshan khag cig 'dzugs rgyur rogs ram gnang bzhin pa 'i slob dpon ro b+har Ta mo'o re yi bu mo ke mi le mo'o re red/#The teacher was Camille Moore, the daughter of Professor Robert Moore, a colleague at Tibet University who was helping the university launch an English Department.$dus thung nang 'dzin grwa gnyis khengs pa'i slob phrug byung bar brten/_dge rgan 'phar ma kha shas glas te dbyin ji'i skad yig thog nas 'bri rtsal dang bshad rtsal gnyis ka slob ston byas/#In a short time I had two full classes, had hired several more teachers, and was offering instruction in both writing and conversation.$slob deb rnams g.yar po zhus pa'i ke non par log 'phrul chas shig bkol te pa ra log brgyab pa yin la dpal 'byor thad do dam nan po byas pa yin/#I copied textbooks on a rented Canon copier, and I ran a tight ship financially.$mi tshos slob grwa 'di tan tan tig tig byed mkhan yin pa shes ched slob 'khrid dod mtho po blangs shing /#The tuition was high because I wanted people to understand that the school was serious.$

gang gA'i klung gi bye ma snyed kyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas rnams kyis kyang rtogs shing brnyes/ gang gA'i klung gi bye ma snyed kyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas rnams kyang rtogs shing brnyes par gyur na bdag gis 'dir srog gi phyir yang ci'i phyir rdzogs pa'i byang chub thob par 'gyur ba'i brtson 'grus nyams par bya snyam mo/_/ lag bzangs gzhan yang byang chub sems dpa' brtson 'grus brtsams pa yin te/$Thus-gone ones, worthy ones, perfect buddhas equal in number to the grains of sand in the Ganges River have also realized and attained it. If thus-gone ones, worthy ones, perfect buddhas equal in number to the grains of sand in the Ganges River have realized and attained it, then why should I slacken my diligence, even at the cost of my life, when it allows me to attain perfect awakening?’ 126 Vin I 137: anujiiniirni, bhikkhave, vassalfl upagantulfl; for parallels, see Frauwallner 1956b, “Furthermore, Subāhu, bodhisattvas have applied diligence,

gang gA'i klung gi bye ma snyed kyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas rnams kyis kyang rtogs shing brnyes/#Thus-gone ones, worthy ones, perfect buddhas equal in number to the grains of sand in the Ganges River have also realized and attained it.$gang gA'i klung gi bye ma snyed kyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas rnams kyang rtogs shing brnyes par gyur na#If thus-gone ones, worthy ones, perfect buddhas equal in number to the grains of sand in the Ganges River have realized and attained it, then$bdag gis 'dir srog gi phyir yang ci'i phyir rdzogs pa'i byang chub thob par 'gyur ba'i brtson 'grus nyams par bya snyam mo/_/#why should I slacken my diligence, even at the cost of my life, when it allows me to attain perfect awakening?’$lag bzangs gzhan yang byang chub sems dpa' brtson 'grus brtsams pa yin te/#“Furthermore, Subāhu, bodhisattvas have applied diligence,$

khong khro ba spong ba'o/_/ gti mug yang dag par 'joms pa'o/_/ rnyed pa la kun tu mi spyod pa'o/_/ ngan ngon tsam gyis chog shes pa'o/_/ shes kyi khe spong ba'o/_/ ma rnyed pa la mi dga' ba med pa'o/_/ rnyed pas khengs pa med pa'o/_/ ci rnyed pa la bgo bsha'i ngang tshul can nyid do/_/ stsogs par mi byed pa nyid do/_/ mi snyan par zer ba dang du len pa nyid do/_/ tshig bsrung ba'o/_/ blo gsal bar byed pa'o/_/ rigs pa dang ldan pa la skul ma 'debs pa'o/_/ rigs pa dang ldan pa ma yin pa la mi rten pa'o/_/ phyir zhing 'dri ba'o/_/ nang du yang dag 'jog mi spong ba'o/_/ dgon pa yongs su mi gtong ba'o/_/ rtag tu sbyangs pa'i yon tan la gnas pa'o/_/ stong pa nyid la mos pa'o/_/ dngos pos yongs su tshim pa ma yin pa'o/_/ phung po la mi gnas pa'o/_/ khams rnams 'dul ba'o/_/ skye mched la mi dmigs pa nyid do/_/ [!]yul la mi ston pa'o/_/ phyin ci log spong ba'o/_/ sems brtan por bsgrub pa'o/_/ 'phags pa'i gnas pa'o/_/ sems la brkam chags med pa nyid do/_/$giving up anger, and conquering ignorance. It is not enjoying wealth, being content with bare necessities, abandoning worldly pursuits, not being displeased with not getting wealth, not becoming conceited at getting wealth, sharing whatever one obtains, and not hoarding. It is accepting negative words from others, guarding one’s words, being clear minded, encouraging those who are rational, not following those who are irrational, and practicing sustained inquiry. It is not giving up meditative seclusion, not leaving the wilderness, always practicing the ascetic virtues, being inspired by emptiness, not being satisfied with things, not fixating on the aggregates, subduing the elements, not reifying the sense sources, not revering objects, giving up error, attaining mental stability, abiding in the abodes of the noble ones, having a mind free from craving and yearning,

khong khro ba spong ba'o/_/#giving up anger,$gti mug yang dag par 'joms pa'o/_/#and conquering ignorance.$rnyed pa la kun tu mi spyod pa'o/_/#It is not enjoying wealth,$ngan ngon tsam gyis chog shes pa'o/_/#being content with bare necessities,$shes kyi khe spong ba'o/_/#abandoning worldly pursuits,$ma rnyed pa la mi dga' ba med pa'o/_/#not being displeased with not getting wealth,$rnyed pas khengs pa med pa'o/_/#not becoming conceited at getting wealth,$ci rnyed pa la bgo bsha'i ngang tshul can nyid do/_/#sharing whatever one obtains,$stsogs par mi byed pa nyid do/_/#and not hoarding.$mi snyan par zer ba dang du len pa nyid do/_/#It is accepting negative words from others,$tshig bsrung ba'o/_/#guarding one’s words,$blo gsal bar byed pa'o/_/#being clear minded,$rigs pa dang ldan pa la skul ma 'debs pa'o/_/#encouraging those who are rational,$rigs pa dang ldan pa ma yin pa la mi rten pa'o/_/#not following those who are irrational,$phyir zhing 'dri ba'o/_/#and practicing sustained inquiry.$nang du yang dag 'jog mi spong ba'o/_/#It is not giving up meditative seclusion,$dgon pa yongs su mi gtong ba'o/_/#not leaving the wilderness,$rtag tu sbyangs pa'i yon tan la gnas pa'o/_/#always practicing the ascetic virtues,$stong pa nyid la mos pa'o/_/#being inspired by emptiness,$dngos pos yongs su tshim pa ma yin pa'o/_/#not being satisfied with things,$phung po la mi gnas pa'o/_/#not fixating on the aggregates,$khams rnams 'dul ba'o/_/#subduing the elements,$skye mched la mi dmigs pa nyid do/_/#not reifying the sense sources,$[!]yul la mi ston pa'o/_/#not revering objects,$phyin ci log spong ba'o/_/#giving up error,$sems brtan por bsgrub pa'o/_/#attaining mental stability,$'phags pa'i gnas pa'o/_/#abiding in the abodes of the noble ones,$sems la brkam chags med pa nyid do/_/#having a mind free from craving and yearning,$

[!]bcom ldan 'das 'jam dpal gzhon nur gyur pa'i 'og tu phyag rgya chen po gtsug phud lnga zhes bya ba dang /_ut+pa la'i phyag rgya kun nas 'bar ba 'di gnyis phan tshun 'brel ba bya'o/_/ [!]dkyil 'khor kun nas sgo bri bar bya'o/_/ [!]sgo dag ni rgyab kyis lta ba dang /_'jug pa na ni mdun gyis blta bar bya'o/_/$eva bha\'Qri. na päpalll).The participation of merchams-among whom Buddhi mappearshave had many upporter in the early period-in war was ratheran indirect one. In thi connection, it i of con iderable interest thatone ermon 21 prohibit lay folIower (upäsaka: at least [ho e whotake the precept eriou Iy) from deal ing in weapon .If, thu , killing in war, and even con[ributing to it, is doubtlessagain t [he precept, one would expec[ the Buddha to have tigmatized war as such, and to have [re ed the incompatibility of The great five-crested mudrā and the utpala mudrā, both radiating blazing light and connected to one another, should be painted below Lord Mañjuśrī. {2.153} “Then the surrounding maṇḍala should be drawn. It should be made so that one enters it via the western gate, and it should be facing to the east.

[!]bcom ldan 'das 'jam dpal gzhon nur gyur pa'i 'og tu phyag rgya chen po gtsug phud lnga zhes bya ba dang /_ut+pa la'i phyag rgya kun nas 'bar ba 'di gnyis phan tshun 'brel ba bya'o/_/#The great five-crested mudrā and the utpala mudrā, both radiating blazing light and connected to one another, should be painted below Lord Mañjuśrī. {2.153}$[!]dkyil 'khor kun nas sgo bri bar bya'o/_/#“Then the surrounding maṇḍala should be drawn.$[!]sgo dag ni rgyab kyis lta ba dang /_'jug pa na ni mdun gyis blta bar bya'o/_/#It should be made so that one enters it via the western gate, and it should be facing to the east.$

'jig rten gyi khams de na bcom ldan 'das chos kyi rgyal po bla na med pa de ma gtogs par rgyal po gzhan gang yang med do/_/ lha dang mi de dag thams cad kyang de bzhin gshegs pa la mchod pa'i las byed pa dang / chos nyan pa la 'dun par gyur pa ma gtogs par lha gzhan med/ ston pa gzhan med/_gzhan la phyag mi 'tshal/_las gzhan mi byed/_gzhan yid la mi byed par gyur to/_/ 'jig rten gyi khams de na bud med du gdags pa med do/_/sems can de dag bslab pa gsum po dag la slob pa ma gtogs par ltung bar gdags pa med do/_/ bslab pa las 'da' bar gdags pa med do/_/ bslab pa gsum gang zhe na/ 'di lta ste/_lhag pa'i tshul khrims kyi bslab pa dang /_lhag pa'i sems kyi bslab pa dang /_lhag pa'i shes rab kyi bslab pa'o/_/ de la lhag pa'i tshul khrims kyi bslab pa gang zhe na/$“In that world there were no kings, except for the blessed, unsurpassed Dharma king. In that world, there was no one except for the divine and human beings who performed acts of worship to that tathāgata. There were no gods except for those who aspired to listen to the Dharma. There were no other teachers. No one kowtowed to others, performed superfluous deeds, or thought of anything else. “In this world no one was designated ‘a woman.’ Among its beings, no one was designated ‘a sinner,’ and no one was designated ‘a transgressor of the training.’ There were only those who trained in the three precepts. What are the three precepts? See Comparative notes for Verse 2.177. They are the precepts of advanced morality, advanced contemplation, and advanced insight. “What is the precept of advanced morality?

'jig rten gyi khams de na bcom ldan 'das chos kyi rgyal po bla na med pa de ma gtogs par rgyal po gzhan gang yang med do/_/#“In that world there were no kings, except for the blessed, unsurpassed Dharma king.$lha dang mi de dag thams cad kyang de bzhin gshegs pa la mchod pa'i las byed pa dang /#In that world, there was no one except for the divine and human beings who performed acts of worship to that tathāgata.$chos nyan pa la 'dun par gyur pa ma gtogs par lha gzhan med/#There were no gods except for those who aspired to listen to the Dharma.$ston pa gzhan med/_gzhan la phyag mi 'tshal/_las gzhan mi byed/_gzhan yid la mi byed par gyur to/_/#There were no other teachers. No one kowtowed to others, performed superfluous deeds, or thought of anything else.$'jig rten gyi khams de na bud med du gdags pa med do/_/sems can de dag bslab pa gsum po dag la slob pa ma gtogs par ltung bar gdags pa med do/_/#“In this world no one was designated ‘a woman.’ Among its beings, no one was designated ‘a sinner,’ and no one was designated ‘a transgressor of the training.’$bslab pa las 'da' bar gdags pa med do/_/#There were only those who trained in the three precepts.$bslab pa gsum gang zhe na/#What are the three precepts?$'di lta ste/_lhag pa'i tshul khrims kyi bslab pa dang /_lhag pa'i sems kyi bslab pa dang /_lhag pa'i shes rab kyi bslab pa'o/_/#They are the precepts of advanced morality, advanced contemplation, and advanced insight.$de la lhag pa'i tshul khrims kyi bslab pa gang zhe na/#“What is the precept of advanced morality?$

de nas Tha rag khi grong de nyid de/_khyim gyi snang ba ster ba'i Tha rag khi grong brgyud de ri bo nas thur du babs te sag khe ra men Tho yul gyi thang la babs/ ngas nga ni kha li h+phor ni ya mnga' sde'i nang du yod pa glo bur du shes byung / dro zhing ta la'i sdong po'i rang bzhin can gyi rlung ste/_rlung de la khyed kyis 'o bskyal thub/ shing ta la'i sdong po de tsho yod/_sgrung mang ba'i sag khe ra men Sho'i gtsang po brgyud rgya lam ches che ba'i steng nas slar yang ri bo'i tshogs su zhugs shing /_yar la phyin/_mar la babs/_de nas glo bur du gzhi rgya che ba'i mtsho ngogs de mngon zhing de ni sa srod kyi gong tsam la red/$And Truckee itself, homey Truckee, and then down the hill to the flats of Sacramento. I suddenly realized I was in California. Warm, palmy air—air you can kiss—and palms. support of vififiii"(l a. But this is hardly conclusive, for if the term ' locu s ' is to convey thespecific meaning suggested by the very word itself, i.e., that of a spatial (or, at most, "yat na dosho nimittam-"" Because in the case of Non-conception, even in the absence'"of any discrepancy, we find the presence of unanthoritativeness, therefore discre-"pancy cannot be said to be the cause of unauthoritativeness """ Along the storied Sacramento River on a superhighway; into the hills again; up, down; and suddenly the vast expanse of a bay (it was just before dawn) with the sleepy lights of Frisco festooned across.

de nas Tha rag khi grong de nyid de/_khyim gyi snang ba ster ba'i Tha rag khi grong brgyud de ri bo nas thur du babs te sag khe ra men Tho yul gyi thang la babs/#And Truckee itself, homey Truckee, and then down the hill to the flats of Sacramento.$ngas nga ni kha li h+phor ni ya mnga' sde'i nang du yod pa glo bur du shes byung /#I suddenly realized I was in California.$dro zhing ta la'i sdong po'i rang bzhin can gyi rlung ste/_rlung de la khyed kyis 'o bskyal thub/#Warm, palmy air—air you can kiss—and palms.$shing ta la'i sdong po de tsho yod/_sgrung mang ba'i sag khe ra men Sho'i gtsang po brgyud rgya lam ches che ba'i steng nas slar yang ri bo'i tshogs su zhugs shing /_yar la phyin/_mar la babs/_de nas glo bur du gzhi rgya che ba'i mtsho ngogs de mngon zhing de ni sa srod kyi gong tsam la red/#Along the storied Sacramento River on a superhighway; into the hills again; up, down; and suddenly the vast expanse of a bay (it was just before dawn) with the sleepy lights of Frisco festooned across.$

rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad bye ba yab ni dga' 'byor yin/_/yon tan mchog ces bya ba rgyal ba'i yum/_/ sras po dge legs phan ldan rim gro pa/_/ bdud 'joms pa ni blo gros ldan pa ste/_/ blo mi 'khrug ces bya ba rdzu 'phrul can/_/ 'dus pa lan grangs dgu ste kun la yang /_/mi 'khrugs yid ldan ri dang mtshungs pa po/_/bye ba phrag ni bdun cu re re yod/_/ mi tshe lo grangs bye ba brgya phrag bcu/_/ dam chos lo grangs nyi khri nyis stong dang /_/gzhan yang dgu khri dgu stong bar du gnas/_/ dpag tshad lnga pa'i mchod rten sku gdung bcas/_/gcig ste rin chen rgyal mtshan dra bas brgyan/_/ de bzhin gshegs pa rgyal bas dgyes pa yi/_/skye ba'i yul ni sems sbyangs pa zhes bya/_/$The family of this victor will be brahmin, “And his light will extend ten million leagues. Joyous Wealth will be his father, and Supreme Qualities will be this victor’s mother. Excellent Virtue will be his son and Helpful his attendant. Māra Crusher will be the one of intellect “And Unperturbed Mind the one of miracles. There will be nine consecutive congregations, Each of them gathering seven hundred million Mountain-like beings of unshakable mind. “The lifespan of humans will be ten billion years, And the sacred Dharma will remain for twenty-two thousand years, Plus ninety-nine thousand further years. Kārikā 16Inasmuch as the various objects of experience, which are derived fromprimordial matter and appear to us in the form of the pleasurable, etc.,are about to be explained, the master [first] speaks of the principle ofpp. 814–815), durghaṭakāritā (TĀ VIII 333), durghaṭakāritva (TĀ IV 10–11), atidurghaṭakāritva(TĀV I 330, TĀ VIII 333), atidurghaṭakāritā (TĀV VIII 333, XVII 20), atiduşkara (IPV II 3,17), durghaṭā [śaktiḥ] (TĀ V 123), atidurghaṭaghaṭā° (TÃ XV 272b); see ĪPV II 3, 17 (vol. II:141): itaś ca kim atiduşkaram bhaviṣyati yat prakāśātmany akhaṇḍitatadrūpya eva prakāśamāneprakāśananiṣedhāvabhāsaḥ prakāśamānaḥ/ tasmāt parameśvarasyedam tat param svātantryam The single stūpa of relics will measure five leagues “And be adorned with jewels, banners, and nets. The thus-gone Jayanandin Will be born in a place called Purified Mind.

rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad bye ba yab ni dga' 'byor yin/_/yon tan mchog ces bya ba rgyal ba'i yum/_/#The family of this victor will be brahmin, “And his light will extend ten million leagues. Joyous Wealth will be his father, and Supreme Qualities will be this victor’s mother.$sras po dge legs phan ldan rim gro pa/_/#Excellent Virtue will be his son and Helpful his attendant.$bdud 'joms pa ni blo gros ldan pa ste/_/#Māra Crusher will be the one of intellect$blo mi 'khrug ces bya ba rdzu 'phrul can/_/#“And Unperturbed Mind the one of miracles.$'dus pa lan grangs dgu ste kun la yang /_/mi 'khrugs yid ldan ri dang mtshungs pa po/_/bye ba phrag ni bdun cu re re yod/_/#There will be nine consecutive congregations, Each of them gathering seven hundred million Mountain-like beings of unshakable mind.$mi tshe lo grangs bye ba brgya phrag bcu/_/#“The lifespan of humans will be ten billion years,$dam chos lo grangs nyi khri nyis stong dang /_/gzhan yang dgu khri dgu stong bar du gnas/_/#And the sacred Dharma will remain for twenty-two thousand years, Plus ninety-nine thousand further years.$dpag tshad lnga pa'i mchod rten sku gdung bcas/_/gcig ste rin chen rgyal mtshan dra bas brgyan/_/#The single stūpa of relics will measure five leagues “And be adorned with jewels, banners, and nets.$de bzhin gshegs pa rgyal bas dgyes pa yi/_/skye ba'i yul ni sems sbyangs pa zhes bya/_/#The thus-gone Jayanandin Will be born in a place called Purified Mind.$

mi mjed kyi 'jig rten gyi khams 'di ga la ba dang /_dbus kyi gling bzhi pa ga la ba dang /_'dzam bu'i gling ga la ba dang /_rgyal po'i khab kyi grong khyer chen po ga la ba dang /_'od ma'i tshal bya ka lan da ka'i gnas ga la ba dang /_bcom ldan 'das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas shAkya thub pa ga la ba der 'ongs te $SpN I 2, 60, 67, 69, 324SpN 1 3, 67SpN I 4, 171, 340, 341SpN I 5, 202, 342SpN I 8, 99SpN I 12-13, 172, 341SpN I 13a, 172SPN II 4, 254SpN II 5, 258 arise with regard to impression (sparsa), still more so in view of the fact that impressionappears again as one of the elements of the chain of conditions due to which the four. During the progress of isolation, when in the intervals the mindrests from meditation, it is beset with some worldly ideas, sproutingfrom the non-fading impressions of the former waking state. Suchideas are impediments and should be avoided.PADA IV-SUTRA 39."Notes: (1)-"" As already described in the case of the distractions ""-in" 67352n. they came to the Sahā world, to the four central continents, to the continent of Jambudvīpa, to the town of Rājagṛha, to the Veṇuvana, and into the Kalandakanivāpa, where the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni was.

mi mjed kyi 'jig rten gyi khams 'di ga la ba dang /_dbus kyi gling bzhi pa ga la ba dang /_'dzam bu'i gling ga la ba dang /_rgyal po'i khab kyi grong khyer chen po ga la ba dang /_'od ma'i tshal bya ka lan da ka'i gnas ga la ba dang /_bcom ldan 'das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas shAkya thub pa ga la ba der 'ongs te #they came to the Sahā world, to the four central continents, to the continent of Jambudvīpa, to the town of Rājagṛha, to the Veṇuvana, and into the Kalandakanivāpa, where the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni was.$

rgyab logs kyi rgyu mtshan gang 'dra zhig yin rung /_skya ser gnyis ka gcig mtshungs kyis da ni thabs shes btsal te 'dzing rgyu'i dus tshod yin pa'i thag gcod byas pa red/ a thar gyis gnas tshul brjod don/_nga tsho la shor rgyu gang yang med la gcig byas na nga tsho 'dzing na thob rgyu'i go skabs chung chung gcig yod red/ don dag gcig ni ha cang gsal po yin/_de ni nga tshos ma 'dzing par bzhag na nga tsho gsod kyi yin pa'am yang na g.yog po chags kyi yin pa de red/ grong gi nang du bang chen zhig slebs nas bcings 'grol dmag phon che ba zhig li thang gi phyogs su yong gi yod pa dang /_ha lam stong phrag nyi shu rtsa lnga tsam zhig 'dug zer/ mi tshang ma brel zing byas nas sbas yib byas pa'i rang rang gi mtshon cha rnams blangs/ mi tshang phyug po dper na mgon po bkra shis kyi mi tshang lta bu la cha bzhag na khong tsho'i sger gyi go mtshon khang yod pa red/$Whatever the underlying reason, the laymen and the monks alike decided that it was time to dig in and fight. .Cf. , e.g., ASBht P Shl 39a4ff, where the explananda (rten la dbang byed pa, etc.) are all markedzhes bya ba !a or zhes bya ba ni although there is no iti in the S anskrit original (ASBh 42,20ff: Athar reports: We had nothing to lose and maybe a small chance to win if we fought. One thing was certain: If we just gave up, we would be killed or turned into slaves. A messenger rode into town saying that the PLA was on the move, heading toward Lithang in great numbers—perhaps as many as twenty-five thousand troops. All the people rushed around, gathering up their hidden weapons. the table of contents and to the resumes.18Pt. I: Reconsidering the Status of Plantsin Early Buddhism1. Plants as a Borderline Case between Sentientand Insentient Some of the wealthier families, like Gompo Tashi’s, had their own private armories.

rgyab logs kyi rgyu mtshan gang 'dra zhig yin rung /_skya ser gnyis ka gcig mtshungs kyis da ni thabs shes btsal te 'dzing rgyu'i dus tshod yin pa'i thag gcod byas pa red/#Whatever the underlying reason, the laymen and the monks alike decided that it was time to dig in and fight.$a thar gyis gnas tshul brjod don/_nga tsho la shor rgyu gang yang med la gcig byas na nga tsho 'dzing na thob rgyu'i go skabs chung chung gcig yod red/#Athar reports: We had nothing to lose and maybe a small chance to win if we fought.$don dag gcig ni ha cang gsal po yin/_de ni nga tshos ma 'dzing par bzhag na nga tsho gsod kyi yin pa'am yang na g.yog po chags kyi yin pa de red/#One thing was certain: If we just gave up, we would be killed or turned into slaves.$grong gi nang du bang chen zhig slebs nas bcings 'grol dmag phon che ba zhig li thang gi phyogs su yong gi yod pa dang /_ha lam stong phrag nyi shu rtsa lnga tsam zhig 'dug zer/#A messenger rode into town saying that the PLA was on the move, heading toward Lithang in great numbers—perhaps as many as twenty-five thousand troops.$mi tshang ma brel zing byas nas sbas yib byas pa'i rang rang gi mtshon cha rnams blangs/#All the people rushed around, gathering up their hidden weapons.$mi tshang phyug po dper na mgon po bkra shis kyi mi tshang lta bu la cha bzhag na khong tsho'i sger gyi go mtshon khang yod pa red/#Some of the wealthier families, like Gompo Tashi’s, had their own private armories.$

spyan ras gzigs dbang phyug rnam pa gnyis kyi phyir te/_sems can la phan gdags pa dang /_nyon mongs pa'i gnyen po nyid kyi phyir ro/_/ de la gsum ni sems can la phan gdags pa yin la/_gsum ni nyon mongs pa'i gnyen po yin par rig par bya ste/ de la byang chub sems dpa' sbyin pas ni sems can rnams la yo byad nye bar bsgrub pa'i phan 'dogs pas phan 'dogs so/_/ tshul khrims kyis ni phongs pa dang gnod pa dang /_rnam par tho 'tshams pa nye bar mi sgrub pa'i phan 'dogs pas phan 'dogs so/_/ bzod pas ni phongs pa dang gnod pa dang rnam par tho 'tshams pa la ci mi snyam pas phan 'dogs te/ de gsum gyis ni sems can la phan 'dogs so/_/ brtson 'grus kyis ni nyon mongs pa rnam par bcil ba dang /_nyon mongs pa yang dag par bcom pa'i dge ba'i phyogs la sbyor bar byed de/_de ni nyon mongs pas dge ba'i phyogs la sbyor ba las bskyod par mi nus so/_/$“Avaloki­teśvara, there are two reasons: (1) they benefit beings and (2) they are antidotes to defilements. You should know that, among them, three benefit beings while three are antidotes to defilements. M3ETry; pāso N3 ; pāśo D2 ; pāṇyo M2 22 d. malo 'sya ] NRNV3G3AME; malostu 1. “Through their generosity, bodhisattvas benefit beings by providing them with what is necessary to life; through their discipline, they benefit beings by not impoverishing them, harming them, or ridiculing them; and �3 . This i s , admittedly, not the way the text is construed i n the Tibetan and Chinesetranslations, which all seem to punctuate after bhavati . Unless a highly abnormal constructionis postulated, the only way that occurs to me to solve the problem is to assume that at least the1033older Chinese versions may have read niimariipiiiJkuram (neuter). phalärhattvas~grhito8Smanaskäro <, '>y~ prayogani~~häphal0 manaskära~. through their patience, they benefit beings by enduring impoverishment, harm, and ridicule. 'Nivrtti Portion' (see fn. 1 2 89): Pt . I ch. Thus, they benefit beings through these three foundations of training. 2. “Through their diligence they apply themselves to the virtue that completely overcomes defilements and eliminates them, since defilements are unable to deflect them from this practice;

spyan ras gzigs dbang phyug rnam pa gnyis kyi phyir te/_sems can la phan gdags pa dang /_nyon mongs pa'i gnyen po nyid kyi phyir ro/_/#“Avaloki­teśvara, there are two reasons: (1) they benefit beings and (2) they are antidotes to defilements.$de la gsum ni sems can la phan gdags pa yin la/_gsum ni nyon mongs pa'i gnyen po yin par rig par bya ste/#You should know that, among them, three benefit beings while three are antidotes to defilements.$de la byang chub sems dpa' sbyin pas ni sems can rnams la yo byad nye bar bsgrub pa'i phan 'dogs pas phan 'dogs so/_/#1. “Through their generosity, bodhisattvas benefit beings by providing them with what is necessary to life;$tshul khrims kyis ni phongs pa dang gnod pa dang /_rnam par tho 'tshams pa nye bar mi sgrub pa'i phan 'dogs pas phan 'dogs so/_/#through their discipline, they benefit beings by not impoverishing them, harming them, or ridiculing them; and$bzod pas ni phongs pa dang gnod pa dang rnam par tho 'tshams pa la ci mi snyam pas phan 'dogs te/#through their patience, they benefit beings by enduring impoverishment, harm, and ridicule.$de gsum gyis ni sems can la phan 'dogs so/_/#Thus, they benefit beings through these three foundations of training.$brtson 'grus kyis ni nyon mongs pa rnam par bcil ba dang /_nyon mongs pa yang dag par bcom pa'i dge ba'i phyogs la sbyor bar byed de/_de ni nyon mongs pas dge ba'i phyogs la sbyor ba las bskyod par mi nus so/_/#2. “Through their diligence they apply themselves to the virtue that completely overcomes defilements and eliminates them, since defilements are unable to deflect them from this practice;$

nga tshos nye char myangs pa'i sdug bsngal thams cad yid la dran pa ste/_na ning dang de'i sngon lo sogs nga tshos dran thub tshod la dran par byas nas de dag gi nang du byung ba'i sdug bsngal gyi 'byung khungs la brtag dpyad byas na gsal por rtogs thub/ nga tshos blo gzu bor zhib 'jug byas tshe/ 'jig rten chos brgyad kyi sems pas ma bskyed pa'i sdug bsngal gcig kyang rnyed mi srid/_nga tshos da dung so so'i gnyen nye dang /_las rogs sogs kyi sdug bsngal skor la'ang brtag dpyad gtong chog pa dang /$130 TĀ XXXVII 32–33a: ittham dadad anāyāsāj jīvanmuktimahāphalam/ yathepsitamahābhoga-dātṛtvena vyavasthitam// ṣaḍardhasāram sacchāstram upādeyam idam sphutam//.131 TĀV XXXVII 32–33a: anena ca asya granthasya — iti saptādhikām enām trimśatam yaḥ sadā We will see this clearly if we bring to mind all the problems we’ve recently experienced—last year, the year before and so forth, back as far as we can remember, and analyze the cause of all those problems. If we investigate honestly, we won’t find even one problem that was not caused by the thought of the worldly dharmas. We can also take our investigation beyond our own problems to those that others face—our family and friends, the people we work with and so forth—checking whether their problems also stem from the thought of the eight worldly dharmas.

nga tshos nye char myangs pa'i sdug bsngal thams cad yid la dran pa ste/_na ning dang de'i sngon lo sogs nga tshos dran thub tshod la dran par byas nas de dag gi nang du byung ba'i sdug bsngal gyi 'byung khungs la brtag dpyad byas na gsal por rtogs thub/#We will see this clearly if we bring to mind all the problems we’ve recently experienced—last year, the year before and so forth, back as far as we can remember, and analyze the cause of all those problems.$nga tshos blo gzu bor zhib 'jug byas tshe/#If we investigate honestly, we won’t find even one problem that was not caused by the thought of the worldly dharmas.$'jig rten chos brgyad kyi sems pas ma bskyed pa'i sdug bsngal gcig kyang rnyed mi srid/_nga tshos da dung so so'i gnyen nye dang /_las rogs sogs kyi sdug bsngal skor la'ang brtag dpyad gtong chog pa dang /#We can also take our investigation beyond our own problems to those that others face—our family and friends, the people we work with and so forth—checking whether their problems also stem from the thought of the eight worldly dharmas.$

rde'u rnams mthong ba'i sgo nas rde'u rnams bkod lugs kyi dbyibs de yang shes pa bzhin no// rig byed min gzugs kyang lus ngag gi las kyi khyad par yin pa la rig byed kyi gzugs dang 'dra yang / des rang kun nas slong byed lus ngag gi cha de rang gi rgyu yin par gzhan la rig par mi byed de/ sdom ldan gyi gang zag gi sdom pa 'di lta bu'o zhes de'i lus sogs mthong ba tsam gyis mi shes pa bzhin no// des na 'di la rnam par rig byed min pa dang /_bstan med thogs med kyi gzugs zhes bya bar brjod do// dbang don bcu po de dag rdul phran bsags pa yin pa'i phyir gzugs kyi mtha' phra rab cha med kyi rdul las brtsams te je rgyas su 'gyur te/ ji ltar na rdul phra rab bdun la rdul phran gcig ces bya'o//$Yet, by means of seeing the pebbles one also understands the shape in which the pebbles are arranged. parts of the text, friendliness (maitrf) is not much used. ~ Protectiqn Imperceptible forms are also a particular feature of physical or verbal actions. Though similar to perceptible forms, through them alone it is not perceptible to others that the physical or verbal aspects[of an action] activated by oneself are one's own substance. For instance, a particular vow taken by a person is not[readily] perceived merely by seeing his body. These kind of forms are therefore called imperceptible forms, undemonstratable forms, or unobstructing forms. Because of being a conglomeration of particles, the ten faculties and objects are composites made of the ultimately smallest form, that is to say, gatherings of the most subtle and partless atoms. Seven most subtle atoms [joined together]are called one particle.

rde'u rnams mthong ba'i sgo nas rde'u rnams bkod lugs kyi dbyibs de yang shes pa bzhin no//#Yet, by means of seeing the pebbles one also understands the shape in which the pebbles are arranged.$rig byed min gzugs kyang lus ngag gi las kyi khyad par yin pa la rig byed kyi gzugs dang 'dra yang /#Imperceptible forms are also a particular feature of physical or verbal actions. Though similar to perceptible forms,$des rang kun nas slong byed lus ngag gi cha de rang gi rgyu yin par gzhan la rig par mi byed de/#through them alone it is not perceptible to others that the physical or verbal aspects[of an action] activated by oneself are one's own substance.$sdom ldan gyi gang zag gi sdom pa 'di lta bu'o zhes de'i lus sogs mthong ba tsam gyis mi shes pa bzhin no//#For instance, a particular vow taken by a person is not[readily] perceived merely by seeing his body.$des na 'di la rnam par rig byed min pa dang /_bstan med thogs med kyi gzugs zhes bya bar brjod do//#These kind of forms are therefore called imperceptible forms, undemonstratable forms, or unobstructing forms.$dbang don bcu po de dag rdul phran bsags pa yin pa'i phyir gzugs kyi mtha' phra rab cha med kyi rdul las brtsams te je rgyas su 'gyur te/#Because of being a conglomeration of particles, the ten faculties and objects are composites made of the ultimately smallest form, that is to say, gatherings of the most subtle and partless atoms.$ji ltar na rdul phra rab bdun la rdul phran gcig ces bya'o//#Seven most subtle atoms [joined together]are called one particle.$

\u0f8brgyal dbang mchog bod du phyir log yong ba'i smon lam 'debs bzhin 'dug ngas bud med rgan rgon gnyis kyi smon lam go thos byung ba zhig ni/ 7rgyal dbang mchog bod du phyir phebs yong ba ma mthong bar du nga tsho 'chi phod pa mi 'dug ces brjod kyin 'dug/ de nas nor gling pho brang du mchod mjal du phyin pas der yang pho brang po tA lar byung ba ji bzhin sems skyo ba 'i gnas tshul mang po byung / nga gnyis kyis dkar mdzes nas 'bri mar legs shos mang tsam khyer yod pa rnams jo bo gnyis kyi gtsug lag khang dang /_pho brang po tA la/_nor gling pho brang la sogs lha sa'i nang gi gnas chen khag la mchod me 'bul ba dang / rgya dmar gyi sdug sbyong 'og 'das grongs phyin yod pa'i bod rigs rnams bde skyid ngang gnas rgyu yong ba'i gsol ba smon lam yang btab pa yin/$403Anmerkungen und Nachträge zu den TabellenAnmerkungen zu Tab. V:1 Eines der Elemente des Begriffspaares sottaralanuttara ist offenbar doppelt wiedergegeben, wobei hsia T entweder eine (das vorhergehende shang J:.. korrigierende) sinngemäßeWiedergabe von sottara oder aber eine (durch das nachfolgende wu-shang ~ J:.. korrigierte?) Fehlinterpretation von anuttara sein könnte.2 Verwechslung mit mahärgha (vielI. auf der Basis einer Pkt.-Form)? I found old Tibetans crying as they prayed for Tibetan independence and for His Holiness to return. I listened to two old women, with tears streaming down their faces, cry out, “It is impossible for us to die without seeing the return of His Holiness.” The feeling in the summer palace, Norbulinka, was just as sad. > [As for the compound, śvāsakalilatā, ‘choking', lit., ‘confinement of> breath':] by ‘breath’ (śvāsa) [is meant] ‘vital air (vāyu) [that remains]> in the throat'; its ‘restriction' (kalilatā) in the area of the throat [is exem-> plified by] such things as stammering and hiccuping.> 1336 We had brought a huge lump of the finest dri butter from our region, which we used to make butter-lamp offerings in the Jokhang, the Ramoche, the Potala, and other shrines in Lhasa. We prayed for all the inmates who had lost their lives under the Communist occupation that their spirits might rest in peace.

\u0f8brgyal dbang mchog bod du phyir log yong ba'i smon lam 'debs bzhin 'dug ngas bud med rgan rgon gnyis kyi smon lam go thos byung ba zhig ni/#I found old Tibetans crying as they prayed for Tibetan independence and for His Holiness to return.$7rgyal dbang mchog bod du phyir phebs yong ba ma mthong bar du nga tsho 'chi phod pa mi 'dug ces brjod kyin 'dug/#I listened to two old women, with tears streaming down their faces, cry out, “It is impossible for us to die without seeing the return of His Holiness.”$de nas nor gling pho brang du mchod mjal du phyin pas der yang pho brang po tA lar byung ba ji bzhin sems skyo ba 'i gnas tshul mang po byung /#The feeling in the summer palace, Norbulinka, was just as sad.$nga gnyis kyis dkar mdzes nas 'bri mar legs shos mang tsam khyer yod pa rnams jo bo gnyis kyi gtsug lag khang dang /_pho brang po tA la/_nor gling pho brang la sogs lha sa'i nang gi gnas chen khag la mchod me 'bul ba dang /#We had brought a huge lump of the finest dri butter from our region, which we used to make butter-lamp offerings in the Jokhang, the Ramoche, the Potala, and other shrines in Lhasa.$rgya dmar gyi sdug sbyong 'og 'das grongs phyin yod pa'i bod rigs rnams bde skyid ngang gnas rgyu yong ba'i gsol ba smon lam yang btab pa yin/#We prayed for all the inmates who had lost their lives under the Communist occupation that their spirits might rest in peace.$

'dren pa mya ngan 'das nas dam chos dag_/lo grangs lnga khri'i bar du gnas par 'gyur/_/ de yi sku gdung rgyas 'gyur mchod rten yang /_/bye ba brgya phrag bdun cu rtsa bzhi 'byung /_/ de bzhin gshegs pa rnam par rol ldan gyi/_/skye ba'i yul ni lha yis mchod ces bya/_/ rigs ni rgyal rigs 'od kyi dra ba dag_/dpag tshad bcu bzhi de yab legs bzangs yin/_/de yi yum ni yid 'phrog ma zhes bya/_/ snyan pa'i bla ma sras yin rim gro mchog_/ spyod lam ldan zhes bya ba shes rab can/_/ nor bu'i zla ba zhes bya rdzu 'phrul can/_/ 'dus pa dang por dge slong bsam gtan pa/_/tshogs pa lnga khri 'dus pa gnyis par yang /_/drug khri gsum par drug khri lnga stong yod/_/ mi rnams dag gi tshe lo nyis stong yin/_/ de bzhin gshegs pa'i dam pa'i chos dag kyang /_/lo grangs stong phrag bcu gcig tshang bar gnas/_/$“After that guide has attained nirvāṇa, His sacred Dharma will remain for fifty thousand years. His relics will be abundant, And there will be seventy-four billion stūpas. “The thus-gone Vikrīḍitāvin Will be born in a place called Worshiped by Gods. i. e., without the capacity spoken of above; nor is it merely ahypothetical assumption, not really existing, hence it is said to bebeyond non-existence.” His family will be kṣatriya and his net of light rays Will extend across fourteen leagues. “Exquisite Excellence will be his father and Ravishing his mother. Highest Fame will be his son and Supreme his attendant. uddhṛtam sukhadam tantram kiranam nāma nāmataḥ//iti kiraṇākhye mahatantre catuhsastih patalah// mamgalam Endowed with Religious Conduct will be the one of insight And Jewel Moon the one of miracles. “In the first congregation there will be Fifty thousand monks inclined to meditation. In the second will be sixty thousand, And in the third sixty-five thousand. “The lifespan of humans will be two thousand years, And the thus-gone one’s sacred Dharma Will remain complete for eleven thousand years.

'dren pa mya ngan 'das nas dam chos dag_/lo grangs lnga khri'i bar du gnas par 'gyur/_/#“After that guide has attained nirvāṇa, His sacred Dharma will remain for fifty thousand years.$de yi sku gdung rgyas 'gyur mchod rten yang /_/bye ba brgya phrag bdun cu rtsa bzhi 'byung /_/#His relics will be abundant, And there will be seventy-four billion stūpas.$de bzhin gshegs pa rnam par rol ldan gyi/_/skye ba'i yul ni lha yis mchod ces bya/_/#“The thus-gone Vikrīḍitāvin Will be born in a place called Worshiped by Gods.$rigs ni rgyal rigs 'od kyi dra ba dag_/dpag tshad bcu bzhi de yab legs bzangs yin/_/de yi yum ni yid 'phrog ma zhes bya/_/#His family will be kṣatriya and his net of light rays Will extend across fourteen leagues. “Exquisite Excellence will be his father and Ravishing his mother.$snyan pa'i bla ma sras yin rim gro mchog_/#Highest Fame will be his son and Supreme his attendant.$spyod lam ldan zhes bya ba shes rab can/_/#Endowed with Religious Conduct will be the one of insight$nor bu'i zla ba zhes bya rdzu 'phrul can/_/#And Jewel Moon the one of miracles.$'dus pa dang por dge slong bsam gtan pa/_/tshogs pa lnga khri 'dus pa gnyis par yang /_/drug khri gsum par drug khri lnga stong yod/_/#“In the first congregation there will be Fifty thousand monks inclined to meditation. In the second will be sixty thousand, And in the third sixty-five thousand.$mi rnams dag gi tshe lo nyis stong yin/_/#“The lifespan of humans will be two thousand years,$de bzhin gshegs pa'i dam pa'i chos dag kyang /_/lo grangs stong phrag bcu gcig tshang bar gnas/_/#And the thus-gone one’s sacred Dharma Will remain complete for eleven thousand years.$

rna ba ni stong pa ste/_rna ba stong pa nyid kyi rang bzhin ni byang chub bo/_/ sna ni stong pa ste/_sna stong pa nyid kyi rang bzhin ni byang chub bo/_/ lce ni stong pa ste/_lce stong pa nyid kyi rang bzhin ni byang chub bo/_/ lus ni stong pa ste/_lus stong pa nyid kyi rang bzhin ni byang chub bo/_/ yid ni stong pa ste/_yid stong pa nyid kyi rang bzhin ni byang chub bo/_/ sring mo de'i phyir ngas khyod la 'di skad du khyod nyid byang chub bo zhes smras so/_/ sring mo gzhan yang mig stong pa nyid gang yin pa de ni gzugs su 'dogs par mi byed do/_/gzugs stong pa'i gzugs kyi ngo bo nyid ni byang chub bo/_/ rna ba dang /_sna dang /_lce dang /_lus dang /_yid stong pa nyid gang yin pa de ni chos su 'dogs par mi byed dechos stong pa'i chos kyi ngo bo nyid ni byang chub ste/${6} } All [members of the assembly] exclusively understand-and-practise (prati­22 3padyate) correctly: this is one assembly; . . . 72 . The early Chinese versions run as follows:[B50]-Dh: ( = 2 � " ' 0 ) { I } 3(0 31H� tlHF 3IO � 2 0 { 2 } � � ;t;; 1f { 3 a} 1& * ;t;; 1:.{3b} D�'5t�'5t �iEfif@H�j\o { 4 } 1!I$§�=fi�o { 6 } -:ftl:Eifi.lXo . . . { 7 } D�Jl:t = Af t)IE2) �\ fffi �t!$ ;@:o (T 1 5 8 1 : 95 8 c3-6)0 But sister, the ear is empty, and the essential nature of the ear, being emptiness, is awakening. But sister, the nose is empty, and the essential nature of the nose, being emptiness, is awakening. But sister, the tongue is empty, and the essential nature of the tongue, being emptiness, is awakening. But sister, the body is empty, and the essential nature of the body, being emptiness, is awakening. But sister, the mind is empty, and the essential nature of the mind, being emptiness, is awakening. Therefore, sister, I say to you: ‘You yourself are awakening.’ “Further, sister, the emptiness of the eye is not amenable to conceptual imputation as ‘form,’ and the essential nature of empty form is awakening. The emptiness of the ear, the nose, the tongue, the body, and the mind is not amenable to conceptual imputation as ‘mental phenomena,’ and the essential nature of empty mental phenomena is awakening.

rna ba ni stong pa ste/_rna ba stong pa nyid kyi rang bzhin ni byang chub bo/_/#But sister, the ear is empty, and the essential nature of the ear, being emptiness, is awakening.$sna ni stong pa ste/_sna stong pa nyid kyi rang bzhin ni byang chub bo/_/#But sister, the nose is empty, and the essential nature of the nose, being emptiness, is awakening.$lce ni stong pa ste/_lce stong pa nyid kyi rang bzhin ni byang chub bo/_/#But sister, the tongue is empty, and the essential nature of the tongue, being emptiness, is awakening.$lus ni stong pa ste/_lus stong pa nyid kyi rang bzhin ni byang chub bo/_/#But sister, the body is empty, and the essential nature of the body, being emptiness, is awakening.$yid ni stong pa ste/_yid stong pa nyid kyi rang bzhin ni byang chub bo/_/#But sister, the mind is empty, and the essential nature of the mind, being emptiness, is awakening.$sring mo de'i phyir ngas khyod la 'di skad du khyod nyid byang chub bo zhes smras so/_/#Therefore, sister, I say to you: ‘You yourself are awakening.’$sring mo gzhan yang mig stong pa nyid gang yin pa de ni gzugs su 'dogs par mi byed do/_/gzugs stong pa'i gzugs kyi ngo bo nyid ni byang chub bo/_/#“Further, sister, the emptiness of the eye is not amenable to conceptual imputation as ‘form,’ and the essential nature of empty form is awakening.$rna ba dang /_sna dang /_lce dang /_lus dang /_yid stong pa nyid gang yin pa de ni chos su 'dogs par mi byed dechos stong pa'i chos kyi ngo bo nyid ni byang chub ste/#The emptiness of the ear, the nose, the tongue, the body, and the mind is not amenable to conceptual imputation as ‘mental phenomena,’ and the essential nature of empty mental phenomena is awakening.$