input
stringlengths 67
576k
| output
stringlengths 68
8.52k
|
|---|---|
s pa sogs kyi tshig purview._don yid la sems parphra zhing mthong dka' rgyal ba'i spyod come to nothing. Pos bya'o//$To stay minnt, subtle, and hard 'di bzang po ste//_accordingly. This doorway to the way of within the buddhas’hey will bear fruit d////_dran pa bskyedmi 'gyur te//_dkar nsgron ma las/_las rnag ci bzhin 'bras bu which is from the Mning: Actions, once sa chen po zhig med s pa'i tshul gyi sgoyul yin//_zhes gsung to see, for it lies 'byung ba'i gzhi rtreflect on their mea'di ltar bcom ldan ' pa'i phyir/_zla ba ch as the following,reasoning is excelleams byas pa med par ngag tu 'don zhing /itive or negative, t smin par byed//_rigperformed, will not par bzos gnang pa reoon Lamp Sūtra, and uld recite verses sudful of this, we shodas kyis sdug bsngal | to the way of reasone, for it lies withiew.$n the buddhas’ purvithe following, whicho nothing. Positive med, will not come t tshul gyi sgo 'di b//#To stay mindful oma las/_las rnams bymp Sūtra, and refleccite verses such as ogs kyi tshig ngag tor negative, they wif this, we should redran pa bskyed pa'i ingly. This doorway t on their meaning: bzhin 'bras bu smin ur te//_dkar nag ci ll bear fruit accordbtle, and hard to sezang po ste//_phra zActions, once perforhing mthong dka' rgypar byed//_rigs pa'ial ba'i spyod yul yiid la sems par bya'oing is excellent, suas pa med par mi 'gy is from the Moon Lau 'don zhing /_don yphyir/_zla ba sgron n//_zhes gsungs pa s |
the bank of a rivere of the Seven Maider sems pa dang /$Bo- rlabs skye 'jig byed pa dang rang gi lull in a meadow or onung /_de lta bu zhigma bdun gyi rtogs br nyams su blang 'dod of waves. night after snow fetu kha ba 'chags nase in this way. Renunther than to practicpo to ba mkhar thog e house, I became happy because somethin pa min pa gzhan medheir own bodies and s srog gnyis 'dra ball on the roof of thg and disintegrationjod nas bshad pa danongs dang chu bo'i nlives and the arisingogs su gnas nas chu gsung ngo//_sman lj in the Edifying Talg 'dra ba zhig byungsimilarity between t, reflecting on the ciates aspire to dwe do nub ni gzhon nu ns. I want nothing o bas dga' ba zhig byg like this occurreddo-wa said: The very | similarity between tsrog gnyis 'dra bar pa dang rang gi lus the bank of a rivergs dang chu bo'i ngo do nub ni gzhon nu labs skye 'jig byed ma bdun gyi rtogs brheir own bodies and g and disintegrationsems pa dang /#Renun than to practice inbu zhig nyams su blatu kha ba 'chags nasjod nas bshad pa danpo to ba mkhar thog ng 'dod pa min pa gzgs su gnas nas chu rciates aspire to dweI want nothing otherung /#Bo-do-wa said: something like thisbecame happy becauseven Maidens.$de lta ll in a meadow or on occurred in the Edi this way.$sman ljonr snow fell on the rfying Tale of the Selives and the arising 'dra ba zhig byunghan med gsung ngo//#oof of the house, I bas dga' ba zhig by of waves.$ The very night afte, reflecting on the |
everent Eye inquires also offers you thin gshegs pa mig btud_nyam nga ba nyung n,bskur ba lags so bcobcom ldan 'das bcom as la bcom ldan 'dasease accept it.” Thecountered but little stsal pa/$“Blessed hardship or discomfsam zhes snyun gsol ort, and whether youg byang chub sems dpes te_bzhes nas kyanm ldan 'das kyis bzhngam/_stobs dang bdeses. Blessed One, pls great king of lotu whether you have enldan 'das la de bzhi gnod pa chung ngam/ des pad ma chen po' bar reg pa la gnas One, the thus-gone Rd the gift and askedgam/_bskyod pa yang zhing /_bcom ldan 'dong, and at ease. Hea' phan 'dod la bka' Blessed One receivei rgyal po 'di yang remain healthy, str | rent Eye inquires whldan 'das la bcom ldan 'das des pad ma ca bka' stsal pa/#Thesam zhes snyun gsol ntered but little ha offers you this greether you have encou, and whether you re Blessed One receivebcom ldan 'das bcom ldan 'das la de bzhis kyang byang chub s_nyam nga ba nyung n,$at king of lotuses. , the thus-gone Reveems dpa' phan 'dod lzhing /#“Blessed Onengam/_stobs dang bderdship or discomfortd the gift and asked so bcom ldan 'das kyis bzhes te#He also, and at ease.$bcom bar reg pa la gnas gam/_bskyod pa yang main healthy, stronghen po'i rgyal po 'dn gshegs pa mig btud gnod pa chung ngam/i yang bskur ba lagsBlessed One, please accept it.”$bzhes na |
tshang mi rgya'o/_/$s pa'i byang chub mna yang dag par rdzogma gyur na/_de srid attain nirvāṇa throlam gyis yongs su myddhahood. cad mngon par shes elled and perfect buUntil it is possiblea ngan las 'da' bar pa myur ba bde ba'i the swift superknown my buddha realm toully awaken to unexcangs rgyas kyi zhingji srid du bdag gi skyes pa de dag thams der gang sems can sgon par rdzogs par 'ledges, I will not fugh the easy path of for everyone born idu bdag bla na med p | the swift superknowelled and perfect buledges, I will not fpa myur ba bde ba'i du bdag bla na med pa yang dag par rdzogully awaken to unexckyes pa de dag thamsgon par rdzogs par ' attain nirvāṇa throma gyur na/_de srid ugh the easy path of der gang sems can s cad mngon par shes ddhahood.$angs rgyas kyi zhingji srid du bdag gi s for everyone born itshang mi rgya'o/_/#s pa'i byang chub mnUntil it is possiblea ngan las 'da' bar n my buddha realm tolam gyis yongs su my |
ially different fromshun the pleasure ofe victorious ones. “. It is not possiblebrtsams bdag gi ma y ba/_/_tshig tsam mat is profound, Are l chags pa/_/de 'dra to observe any conts 'dzin yin/_/_lus lthey are not attache a momentary substance. Their efforts ar rab tu zhi la mos/_, they are intent on and make no effortsfuture, they will bebyang chub snod/_/$“ than lip service andang /_/_bse lta bu Yet those who delighd to property. Such vessels of awakeninough knowledge, And they have also renoue skittish and wandedang shes khe bde bs to survive, Surely Far away from crowdsrnesses, Paying morer homelessly. Like t yin zab mo bzod pa e not for themselvesgyu/_/_nam mkha' rluin ci yang min/_/_deigs shing gnas med rguard against awakena mi lta srog don miAs they have no regaare those who uphold absolute peace. Likt in solitude and liur ba srung /_/_tshoe antelopes, they aring’s destruction. “ ni ma 'ongs dus na inuum that is essentgs las bsrings shingnced worldly success la 'gyur/_/_brtson ve in desolate wilderings pa/_/de ni byag. gnyer na/_/shes kyibas mthar dga' zhingde ni rgyal ba'i chong chub 'jig par 'gyike the rhinoceros, rd for their bodies,/_ri dgas lta bur 'jng bzhin rnyed la mi dgon dben spyod yul worldly success thrd persevering in wha in any way. In the khe 'dod par lta gahe wind in the sky, the teachings of th | property. Such are s pa/_/de ni byang c khe 'dod par lta ga they are skittish as shing gnas med rgyrvive, Surely they hake no efforts to su on absolute peace.$ rgyal ba'i chos 'dza mi lta srog don miessels of awakening.in yin/_/#Like the wservice and perseverind in the sky, they/#“Far away from croture, they will be vorldly success.$brts rab tu zhi la mos/_$o delight in solitudongs dus na byang ch#Their efforts are ne and live in desolaa yin ci yang min/_/u/_/#Like antelopes,gs las bsrings shingwds, they are intenth knowledge, And guaave also renounced waying more than lip ctorious ones.$lus l’s destruction.$tsho any way.$de ni ma 'rldly success througnd wander homelessly gnyer na/_/shes kyin the pleasure of wos pa/_/de 'dra de niund,$bse lta bu dangy have no regard foring in what is profoig tsam ma yin zab mthose who uphold theub snod/_/#In the furd against awakeningri dgas lta bur 'jig their bodies, and mhub 'jig par 'gyur bot for themselves in the rhinoceros, shute wildernesses,$tshhin rnyed la mi chago bzod pa dang /_/#Pon brtsams bdag gi m shes khe bde bsring teachings of the vi la 'gyur/_/#“As the are not attached to dgon dben spyod yulbas mthar dga' zhing.$nam mkha' rlung bz ba/_/#“Yet those wha srung /_/#Are like |
and attachment to t determine to be frer retreat to be realji ltar yin pa nga tnd how samsaric pleaat away from the sell ba'i nges 'byung bdgos shing /_'khor ba hril bo ni sdug bsrang gi bsnyen sgrubsures trick us. Then on Sundays when vese of it. We need to ind in bodhicitta.tar rtogs na da gzodngal gyi rang bzhin rtogs nas de las gro 'dzin gyi blo dang ang chub kyi sems nyly effective we need we can really retre life and keep our mrid gtong gi yod pa'pers sounded! For ou/_tshe 'di'i bde ba ags sogs gcun nas bya zad/_'khor ba'i bdg bsngal gyi ngo bo ature of suffering aang rtogs dgos/_de lid la ji ltar bslu b la 'bras bu ldan dgred/$How sad she was samsara is in the n to see the very natshos shes dgos par mla sred pa'i 'dod chams su len thub kyi see how the whole of nga tshos rang gceshe pleasures of thisf-cherishing thoughtrtan po zhig bskyed os na/_nga tshos sduure of suffering ande ba dag gis rang ny | tong gi yod pa'ang ra la sred pa'i 'dod la 'bras bu ldan dgrang gi bsnyen sgrubeally retreat away far yin pa nga tshos retreat to be reall of it.$'khor ba hri and how samsaric pl keep our mind in bodetermine to be freel ba'i nges 'byung bof samsara is in theres of this life andrtan po zhig bskyed to see the very natudhicitta.$ ltar rtogs na da gzshes dgos par ma zadrtogs nas de las groos na/_nga tshos sdues 'dzin gyi blo dannyams su len thub kychags sogs gcun nas ji ltar bslu brid gdgos shing /#For ourdag gis rang nyid lagyi rang bzhin ji lting thought and attachment to the pleasu nature of sufferingg bsngal gyi ngo bo rom the self-cherishg /_tshe 'di'i bde bi red/#Then we can rod nga tshos rang gcbyang chub kyi sems y effective we need l bo ni sdug bsngal o see how the whole re of suffering and easures trick us.$detogs dgos/#We need t/_'khor ba'i bde ba |
d all aspiration, ityi dbus nas rang byupreme, great secret.n fields of perfect and arise in pure a kun kyi tshad du phchen po nyid kyi skudu yang gsang mchog s the body of the sudri med dag pa 'od k ldog shes pa'i rnales me, brings to per par yang sangs rgyayin pa'i kun tu bzanlves. The triple reasmon du med par rangng rang shar bas//_sa entitled The Six Eangs rgyas kun kyi m his practice and isontaneously manifestg po nga dang skal bal ba can//_'bras buuddhas, all without dzad pa'i bdag nyid ng khams la//_ma lusl that it contains Aamantabhadra.yon tan che ba'i zhined action, I posses is perfect in ourse/_thog ma'i mgon po s kun//_bde ba chen The king of enlighteadra says, I, the prigence, who recogniz Any yogi with the gimordial lord, am spnd stainless light. fection the fruit ofood fortune of sharplm, the world and albs dang ldan pa'i sk drug pa'i rgyud lasa mnyam pa'o//$Beyonre but the ornaments thus equal to me, Sgsum snod bcud ma lu la rdzogs//_khams/_ of perfect bliss. Ixpanses of Samantabhun tu bzang po klong 'byor blo rtsal sto and powerful intellexception. The tantrs so//_zhes dang /_k thob ste//_de la mipo nyid kyi rgyan//_qualities, All are B | king of enlightenede realm, the world aang shar bas//#The tu bzang po klong drumed dag pa 'od kyi d thus equal to me, Su bzang po nga dang antra entitled The S zhing khams la//_maamantabhadra.$i sku thob ste//#Theall without exceptiorgyas so//#In fieldsi rnal 'byor blo rtstabhadra says, I, thnd all that it contag pa'i rgyud las/_thood fortune of sharpss.$yon tan che ba'ide ba chen po nyid k lus par yang sangs la mi ldog shes pa're and stainless lige primordial lord, ains Are but the ornayi rgyan//#The tripls, All are Buddhas, ras bu kun kyi tshads perfect in ourselves me, brings to per la rdzogs//#Beyond skal ba mnyam pa'o// du phyin pa'i kun tm spontaneously mani and powerful intellix Expanses of Samanfest and arise in pu of perfect qualitiees.$khams/_gsum snodall aspiration, it ime, great secret.$de his practice and ischog chen po nyid ky action, I possess tfection the fruit ofsmon du med par rangbus nas rang byung rn.$zhes dang /_kun tal stobs dang ldan pht.$sangs rgyas kun a'i skal ba can//_'bnyid du yang gsang mments of perfect bliigence, who recogniz bcud ma lus kun//_bog ma'i mgon po dri he body of the supre#Any yogi with the gkyi mdzad pa'i bdag |
cu gcig kun la yang be seventy thousandnty million worthy obillion fifty millioing nine hundred tweed Dharma will remaitong phrag bdun cu yutive congregations,/_/lhag kyang rtsa l'dus pa lan grangs bary others. “The lifphrag ni/_/drug cu rnes As well as eights par 'gyur/_/_mchodpas will number one nga gser gyi rgyal mag dgu bcu gnyis gny Each of them gather_mi tshe lo grangs s years, And the sacrusand years. The stūan yang brgyad stongis yod/_/lhag pa gzh thousand extraordintshan can/_/$There wtsa dgu'i bar du gna/_/dgra bcom bye phrn For sixty-nine tho rten grangs ni bye brgyad stong yin/_/dag lo grangs stong ill be eleven consecespan of humans willin/_/_dam pa'i chos th golden banners.n “And be adorned wiba phrag brgya dang | traordinary others.$m gathering nine hunn “And be adorned wiis yod/_/lhag pa gzhcred Dharma will rempas will number one mi tshe lo grangs st'dus pa lan grangs b/_/lhag kyang rtsa l#There will be elevehousand years.$mchod rten grangs ni bye ba phrag brgya dang ain For sixty-nine tn/_/#“The lifespan oo grangs stong phragenty thousand years,ong phrag bdun cu yidred twenty million n consecutive congre$dam pa'i chos dag lf humans will be sevbillion fifty millioas eight thousand extshan can/_/#The stūag dgu bcu gnyis gny/_/dgra bcom bye phrcu gcig kun la yang nga gser gyi rgyal m ni/_/drug cu rtsa dgu'i bar du gnas paran yang brgyad stonggations, Each of the 'gyur/_/#And the saworthy ones As well brgyad stong yin/_/th golden banners.$ |
yang rab tu byung bnow that you have gor gyur na mi rung gispiral. I have to heson, who has become right for this emotia yin no/_/$In goinglp him.’ With this td, ‘as have I.’dang ldan pa khyod kue in this downward know who I am? And d or their destinatioonally afflicted peryis nga su yin pa da tu byung ba yin ngausk without trepidatns, the superior inddes bsams pa nyon mos te khyod kyang rabe la smras pa/_tshe n beings’ activitieso you know who you yde nas dgra bcom pa nerable One, do you hing nyams par gyur te/_gtan tu nyams pangs pa 'di ni dmas sividual will go at dourself are?’ “ ‘I kras pa/_bdag gis shehought, he said, ‘Ves 'di'i ra mda' bya pa shes sam/_des sm thought, ‘It’s not so abased, to contin to areas of nonhumane forth,’ he replieion. “Then the arhatng khyod bdag su yindgos so snyam nas/_d | g gis shes te khyod .’$ afflicted person, wr gyur na mi rung giho has become so abadgos so snyam nas/#“th this thought, he for this emotionallywho you yourself aredes bsams pa nyon mode nas dgra bcom pa s 'di'i ra mda' bya a yin nga yang rab thing nyams par gyur a dang khyod bdag suThen the arhat thoug#“ ‘I know that you .’$de la smras pa/_thave gone forth,’ heam? And do you know said, ‘Venerable Onethis downward spiral, do you know who I od kyis nga su yin p replied, ‘as have Iht, ‘It’s not right u byung ba yin no/_/sed, to continue in she dang ldan pa khykyang rab tu byung bte/_gtan tu nyams pa yin pa shes sam/#Wings pa 'di ni dmas s. I have to help him?’$des smras pa/_bda |
s sogs ngo mtshar rml bar gsungs pa rnams they are in order uers all obscurationid ci lta bar gtan l zhes bya zhe na/_dahad pa'i sde snod rn te/$Why is it calle as described within’s characteristics a rnams kyi mtshan ny/_gtan la dbab pa'i is po rnams sngar bse meanings of discouties, such as the omhes so//_rmad du byud conquering? Becausad du byung ba'i choa sogs pa 'i don gsa'thag pa zhes bya zh the following. be unparalleled? Beous attendants, bodhto then elucidate thed pa'i phyir ro//_zsde ni/_gang du chosequal. Marvelous eveented, you must knowl/[ ]/_mtshungs pa me it completely conqkhyen pa dang rdzu 'chog tu drang du gsoranches of scripture cad rnam par 'thag e na/_sgrib pa thams each of the collect rab yan lag bcu gnyci'i phyir rnam par at present marvelous. If you wished to g thos dang byang chuisattvas, and buddharses and other worksniscience, miracles,a phab nas mdo sde lcause it is without s. Definitions are wphrul dang byin rlabnts are teachings th and blessings of pia 'di ltar shes dgospa'i phyir ro//_ci'is bstan pa rnams so/g pa'i zhing khams mhat the Buddha spokeng ba'i sde ni/_nyanions previously presgs rgyas rnams kyi ms. Why is it said to and wonderful quali to define phenomenaather these twelve b phyir mtshungs brals so//_de ltar gsungb sems dpa' dang sanams su so sor bsdu n | pa med pa'i phyir roe na/#Why is it callf scripture as descr pa thams cad rnam p sde ni/_nyan thos da dang rdzu 'phrul d it is without equalul qualities, such aine phenomena’s charmtshan nyid ci lta biracles, and blessinse twelve branches ou must know the follarvelous and wonderfacteristics as they ts, bodhisattvas, anobscurations.$ci'i pwished to gather theowing.$aralleled?$mtshungs .$rmad du byung ba'iang byang chub sems bab pa'i sde ni/_gand buddhas.$gtan la dhes dgos te/#If you s pa rnams so//#Defi snod rnams su so so bcu gnyis po rnams i don gsal bar gsungr bsdu na 'di ltar sgs of pious attendanyung ba'i chos bstandpa' dang sangs rgyahyir mtshungs bral zare in order to then pa rnams so//#Marve Buddha spoke to defibed within each of ar gsung rab yan laged conquering?$sgribhings that present mngo mtshar rmad du bar 'thag pa'i phyir ro//#Because it complous events are teacg du chos rnams kyi sngar bshad pa'i sdes rnams kyi mkhyen pletely conquers all nitions are what thear gtan la phab nas iously presented, yo//_zhes so//#Becausengs of discourses anthe collections prevang byin rlabs sogs is it said to be unpd other works.$de ltci'i phyir rnam par mdo sde la sogs pa ''thag pa zhes bya zhs the omniscience, mhes bya zhe na/#Why elucidate the meani |
n, Vāsuki, and the hra, Nanda, Upananda,s, and moments; Powepresence of ordinary Anavatapta, Manasviagrīva, Vibhīṣaṇa, Myangs/_/_sbyang bya a dag pa de la zhen /drang srong rig 'dzi snang cha dang /_ma gnas/_/bde ri lngathamal la ma dag pa'Jinarṣabha, Āṭavaka,osts of grahas; Rṣisum rgya mtsho dga' bHanuman and the likepa'i dar 'dzin re yoin char sprin lo togg sgra nam mkha'i db mtshan dus mtshams s rtsen lnga len tshrful beings such as lha/_/_lam lha nyinha nu man ta la sogs bcu rnam 'jigs 'brutendency to grasp th, vidyādharas, gods of the rains and haring the self. Gods od pa de/_[!]stong gsigs lnga ser/_/mgrinaṇḍa, Pāñcālaka, Daśṣa, Triśirṣaka, Sāgao bsnyen dga' bo/_/mnctions, lunar phaseay, the night, conju Haimavata, Sātāgirivest, Its object of ons, along with the mthu chen dang /_/$eghanāda, Gaganagho, impure manifestati, Pāñcika, Pāñcālagtshes grangs yud/_/_;g 'brog gnas gangs lrgyal ba'i khyu mchopurification is the a dros gzi can nor rese impurities as begyas gdon la 'jebs/_f the road, of the d | tog lha/_/#Triśirṣaaganaghoṣa,$[!]stonka, Sāgara, Nanda, Uor rgyas gdon la 'jea gnas/_/bde ri lngaPāñcālagaṇḍa, Pāñcālaka, Daśagrīva, Vib Āṭavaka, Haimavata,ud/_/#Gods of the roang /_/#Powerful beiand the like;$ad, of the day, the Manasvin, Vāsuki, a lunar phases, and mg 'brog gnas gangs l bcu rnam 'jigs 'brushams tshes grangs yyangs/_/#Jinarṣabha,igs lnga ser/_/mgring sgra nam mkha'i dbngs such as Hanuman and harvest,$lam lh/_/ma dros gzi can ns, gods of the rains la sogs mthu chen ds rtsen lnga len tsh Sātāgiri, Pāñcika, nd the hosts of grahg gsum rgya mtsho dgbs/_/drang srong rig 'dzin char sprin lopananda, Anavatapta,hīṣaṇa, Meghanāda, Gnight, conjunctions,as; Rṣis, vidyādharargyal ba'i khyu mchooments;$ha nu man taa' bo bsnyen dga' boa nyin mtshan dus mt |
de dag thams cad la the entire retinue, dang /_bkra shis paied it, established a sangs rgyas bcom lyas bcom ldan 'das k ba dang /_gtsang baup to the peak of exis brlabs te/_bsrungit protection, purifśṛṅga, the land of Vtue. The Blessed Budyis ri glang ru dangistence. He granted auspiciousness, secubka' stsal pa/$Right_gser gyi dkyil 'khods, blessed Mount Gon, and performed vir pa dang /_bzlas brjengaged in recitatiode nas de'i tshe lha dang /_mtshams bcaden base all the way dha, the god of godsg else from the goldzad do/_/_de nas de', then announced to /_yul dge ba dang /'i yang lha sangs rgi tshe lha'i yang lhdan 'das kyis 'khor mo'i bar du byin gy then, the Blessed Buddha, the god of gor nas srid pa'i rtseirtue, and everythinred its boundaries, od dang /_dge bar md | ng /_gtsang ba dang /_bkra shis pa dang then, the Blessed Buddha, the god of godng /_bzlas brjod danis brlabs te/#Right 'i yang lha sangs rg'i yang lha sangs rgts boundaries, engagrtue, and everythingn base all the way u/_/#He granted it prs, blessed Mount Gośstence.$bsrung ba daciousness, secured iṛṅga, the land of Vide nas de'i tshe lha /_yul dge ba dang /p to the peak of exied in recitation, ang /_dge bar mdzad dootection, purified id performed virtue.$yas bcom ldan 'das k else from the goldedha, the god of godsr nas srid pa'i rtse pa/#The Blessed Bud, then announced to /_mtshams bcad pa dayis 'khor de dag thams cad la bka' stsalyas bcom ldan 'das k_gser gyi dkyil 'khoyis ri glang ru dangt, established auspithe entire retinue,$de nas de'i tshe lha mo'i bar du byin gy |
y ones who have exhaatīputra, they are og pa'i gnang ba yod/_bcom ldan 'das dgruse, Blessed One, thags pa'i slad du'o/_bu de dag ni byis pawa ti'i bu de de bzhin no/_/de de bzhin _/_bcom ldan 'das de pa ni chos spong ba/_bcom ldan 'das kyiste/_chos spong ba ls do not abandon thestan rnying pa las gto the venerable Śārs lags kyi de dag nie acts of the immatu mod kyi 'on kyang /re, not the acts of d dum bu zhig len ch Dharma, but search $“Blessed One, worthusted the defilementstsal to/_/_sha ra dsar par kha gsab chenes. However, ma lags par 'tshal bar bgyi ba lags so/ dag ni byis pa'i lathe acts of worthy oma lags te/_'di lta a bcom pa zag pa zad'i las yin gyi dgra vatīputra, it is sosha ra dwa ti'i bu lworthy ones.” responadvatīputra. “Śāradbandon the Dharma arbcom pa'i las ma yina 'di skad ces bka' te/_sha ra dwa ti'i dgra bcom pa'i las ose things done to aded the Blessed One , it is so,” “Śāradvhe immature and not for it. This is becaindeed the acts of ts tshe dang ldan pa | s. However,$usted the defilementa lags par 'tshal ba acts of the immaturandon the Dharma arebcom pa zag pa zad pu de de bzhin no/_/dag ni dgra bcom pa'i ba lags pa'i slad dorthy ones.”$bcom ldīputra, they are inbcom ldan 'das dgra ni byis pa'i las yinse, Blessed One, thoe, not the acts of wdeed the acts of thed ces bka' stsal to/ssed One to the vene#“Blessed One, worth Dharma, but search las ma yin mod kyi ' dwa ti'i bu de dag an 'das kyis tshe dau'o/_/#This is becau'i las lags kyi de dr bgyi ba lags so/_/a.$sha ra dwa ti'i bo, it is so,”$sha ra_/#responded the Blea ti'i bu la 'di skay ones who have exhang ldan pa sha ra dw lta ste/_chos sponge acts of worthy onea ni chos spong ba me de bzhin te/#“Śāra gyi dgra bcom pa'i for it.$bcom ldan 'd immature and not thrable Śāradvatīputrs do not abandon the las ma lags te/_'didvatīputra, it is sse things done to abas de dag ni byis paon kyang /#“Śāradvat |
igh-pitched familiar jingling down the pig gis tsir sgra sgrd chas tshong mkhan/llector; a posse of the toy-seller, call of my window In the cries; the rent- coa lame beggar all paga came rattling anding their wares in hog bzhin rkang lam d; the fruit-seller, hing rta 'khor lo zhront of the house. an event in himselft held variety: an ab grwa 'grim bzhin psprang po sogs 'gruln/_rkang 'khor bzhon pa rigs 'dra min 'g The path was not a ssed my way, the wayin of school-girls; very busy one, but iskad gsang mtho ba'i early summer, a tone brgyud nas slebs pro bzhin pa mthong ta dang /$Because thecyclists; a long cha_khang gla bsdu mkha nas 'gro mkhan/_sloy benefit, they neve shing tog dang rtsea'i bu mo skor zhig yah, with a baby in r think deceitfully.ath and stopped in fa pram; the postman,hub/_dbyar stod la s | n/_rkang 'khor bzhonlong chain of schoolog bzhin rkang lam da'i bu mo skor zhig wn the path and stoprent- collector; a pb grwa 'grim bzhin p himself; the fruit-w In the early summe_khang gla bsdu mkhad chas tshong mkhan/er, calling their wa-girls; a lame beggar all passed my way,osse of cyclists; a ling and jingling do pa rigs 'dra min 'ge, but it held variero bzhin pa mthong tr, a tonga came rattseller, the toy-selle brgyud nas slebs pfamiliar cries; the skad gsang mtho ba'ibaby in a pram; the nas 'gro mkhan/_slos not a very busy onhing rta 'khor lo zhhouse.$res in high-pitched a dang /#The path wa the way of my windo shing tog dang rtseig gis tsir sgra sgrpostman, an event inped in front of the ty: an ayah, with a hub/_dbyar stod la ssprang po sogs 'grul |
nderstand them as meskilled in discerninring of elements, unjod do/_/$[Bodhisattnts, and do not exprang /_khams rnams laall elements to be einctions of the element of the elements,to be mere labels, uderstand the engagemgagement with the ele elements, understaled in discerning thg the elements, undekhams rnams la bye b bye brag tu mi dmigment of space, ]do nlements, understand ents, understand allent with the element among the elements,re relative elementsva great beings are understand the gathes, understand the enquivalent to the ele skilled in the distess any such distincinctions among elemerag tu mi 'byed pa ds/_bye brag tu mi brtions.stand the ascertainm understand the reland what their partic elements to be noneot make distinctionsular qualities are, tive truth, are skil, understand the ultements of truth, are do not observe distimate element, underrstand all elements | ang /_khams rnams la do not observe dist understand the relag the elements, undeent of the elements,stand the ascertainm bye brag tu mi dmiglements, understand skilled in discernininctions among elements, and do not exprto be mere labels, utive truth, are skilrstand all elements rag tu mi 'byed pa dment of space, ]do nva great beings are , understand the ultent with the elements/_bye brag tu mi brements of truth, arekhams rnams la bye bular qualities are, nd what their particled in discerning thall elements to be ere relative elementsnderstand them as mee elements, understa skilled in the dist elements to be noneimate element, undertions.$ess any such distincs, understand the enring of elements, unjod do/_/#[Bodhisattquivalent to the eleents, understand all among the elements,gagement with the elinctions of the elemderstand the engagemunderstand the gatheot make distinctions |
things And offered t par 'phags//$That sto a buddha field fiyed kyis//_sangs rgygyis bkang byas te// te//_gang la mtha' he world, The offerihe enlightenment min the Ganges But withs thal mo sbyar byasni ma mchis pa'i//_mo Puts his hands in ūtra says: Compared mdo de las/_gang+gA'ng made by anyone wh_'jig rten mgon la p the seven precious lled not With the ami bye ma'i grangs sno the guardians of tgis//_rin chen bdun as zhing ni mi gang hul ba las//_gang giañjali and Arouses tount of the sands ofchod pa 'di ni khyad, so is superior.d Has no limit to it | yed kyis//_sangs rgyng made by anyone whūtra says: Compared , so is superior.$ the seven precious añjali and Arouses tgis//_rin chen bdun _'jig rten mgon la plled not With the amgyis bkang byas te//hul ba las//_gang gihe world, The offerichod pa 'di ni khyadount of the sands of te//_gang la mtha' par 'phags//#That ss thal mo sbyar byasni ma mchis pa'i//_mo the guardians of the enlightenment minmdo de las/_gang+gA'd Has no limit to iti bye ma'i grangs sno Puts his hands in to a buddha field fithings And offered tas zhing ni mi gang the Ganges But with |
feeling is absent, ngal da lta med pa'imoments when painful pas na/$When we aba sna tshogs nas sdugbecause the aggregat......With this suppffering and the afflng of conditionality skabs re byung yangn brtan chags par yo bsngal du ma bskyedyou have occasional ndon negative placesphung po 'di la sduglication.... Though on the verge of arisd pas 'du byed kyi sictions, the sufferiing in countless waysufferings are just /_tshor ba'i sdug bsdug bsngal de yod na is still present, aes are firmly embedd de ma thag yang sgond therefore myriad ed in the dysfunctional tendencies of sus.ngs kyi gnas ngan le bsngal dang nyon mo | ons, the suffering ore firmly embedded i/_tshor ba'i sdug bs bsngal du ma bskyedn brtan chags par yoing and the afflictiling is absent, becad pas 'du byed kyi sherefore myriad suff skabs re byung yangngal da lta med pa'ihe verge of arising f conditionality is tendencies of sufferhave occasional momein countless ways.$nts when painful feedug bsngal de yod nan the dysfunctional ngs kyi gnas ngan leuse the aggregates a sna tshogs nas sdugphung po 'di la sdug de ma thag yang sgo pas na/#Though you erings are just on tstill present, and t bsngal dang nyon mo |
or the full fifteen red/_de min dus tshnas khong gis mu mths yin lugs tshul ldang /$I slowly noddedyir slog bya rgyu yi 'jog tsam byas nas n zhes nyen brda 'phl srid khyed rang gidays; but if you stiud nas brjod don/_gad me, “If you behaven byas pa yin na khy my head, and he tolis over.”a ring bsdad chog giar ma zhig btang byube allowed to stay fngas khong la mgo boed rang nyin bco lngrn before that time yourself, you will od ma zin gong la phr up any problems, you will have to retulan btab pa yin/_de | my head, and he tolyir slog bya rgyu yinas khong gis mu mthl srid khyed rang gi 'jog tsam byas nas d me, “If you behaveud nas brjod don/_gaar ma zhig btang byuod ma zin gong la phdays; but if you stingas khong la mgo boed rang nyin bco lngor the full fifteen yourself, you will r up any problems, ylan btab pa yin/_de ng /#I slowly noddeds yin lugs tshul ldan byas pa yin na khyou will have to retua ring bsdad chog giis over.”$ red/_de min dus tshbe allowed to stay fn zhes nyen brda 'phrn before that time |
istence.dpag tu med pa'i mth byed pa dang /_mi s phung po dpag tu medug pa dang phrad pad pa mthar byed pa'iight faculty that pubyed pa dang /_phungsngal dpag tu med pass encounters with tering of suffering, g tu med pa'i mthar om what is cherished, the limitless suff'i mthar byed pa dandug pa dang bral ba g /_'gyur ba'i sdug ng of conditioned exthe limitless sufferkhyim bdag 'di la deregates, the limitleeholder, the Thus-Gomitless heap of suffed pa'i mthar byed puccession of the agghar byed pa dang /_sitless cycle of exisdug bsngal dpag tu mug bsngal gyi sdug bhe limitless sufferii ltar rab tu mkhyena'i mthar byed pa dandless separation fra 'di ni shes rab kying of change, and t dpag tu med pa'i mt te/_sdug bsngal gyii dbang po ste/$Housering. It is the inshe unpleasant, the ebsngal dpag tu med pne One correctly undpo dang 'khor ba dpaag tu med pa'i mthartence, the endless serstands it in this shes rab kyi dbang ng /_'du byed pa'i sar byed pa dang /_sd po dag gi rim pa dpts an end to the limway. The insight facuts an end to the liulty is that which p bzhin gshegs pas 'd | in this way.$sdug b'i mthar byed pa dane Thus-Gone One corr tu med pa'i mthar btence, the endless sss encounters with td pa'i mthar byed pamitless heap of suffar byed pa 'di ni shng /_mi sdug pa dangdang /_sdug bsngal gering of suffering, tu med pa'i mthar byom what is cherished phrad pa dpag tu mehe limitless sufferidpag tu med pa'i mth, the limitless suffa'i sdug bsngal dpaging of change, and tes rab kyi dbang po uts an end to the liight faculty that puuccession of the aggrim pa dpag tu med pkhyim bdag 'di la deyi dbang po dang 'khndless separation frg /_phung po dag gi the limitless sufferyi sdug bsngal dpag sngal gyi phung po dbyed pa'i shes rab k dang /_sdug pa dangistence.$ed pa dang /_'gyur byed pa dang /_'du by bral ba dpag tu medregates, the limitlepag tu med pa mthar ste/#The insight facts an end to the lim pa'i mthar byed pa a'i mthar byed pa daed pa'i sdug bsngal bzhin gshegs pas 'd te/#Householder, thitless cycle of exisor ba dpag tu med pang of conditioned exhe unpleasant, the ei ltar rab tu mkhyenectly understands itulty is that which pering. It is the ins |
bu la bka' stsal pa/das kyis tshe dang l nye bar zhi bar mdz gi dri ma thams cadang bar 'gyur ro/_/_ sdig pa chen po 'bybs brlabs pa'i ming glang ru dang /_yul iputra and Vaiśravaṇh upon hearing the nośṛṅga, the land of Virtue, Virtuous Cason pa byin gyis brlala gan da dang /_ri a,ify grave misdeeds.”ad du gsol/_de nas dmchod rten go ma sa $Simply to feel faitthos nas dad pa skyebdag la phyin ci logn told venerable Śāre'i tshe bcom ldan 'ang /_rnam thos kyi ganda stūpa, Mount Gs pa tsam gyis kyangtle, and the blesseddge ba dang /_mkhar dge ba can dang /_dgames of the Gomasala hermitages will purdan pa shA ri'i bu d The Blessed One the | la gan da dang /_ri mchod rten go ma sa s pa tsam gyis kyange dang ldan pa shA rle, and the blessed tsal pa/#The Blessedaiśravaṇa,$śṛṅga, the land of Vde nas de'i tshe bcoi'i bu dang /_rnam ton pa byin gyis brlam ldan 'das kyis tshfy grave misdeeds.”$ sdig pa chen po 'bydge ba can dang /_dgdge ba dang /_mkhar hermitages will puriang bar 'gyur ro/_/# upon hearing the naanda stūpa, Mount Goirtue, Virtuous Castbs brlabs pa'i ming mes of the Gomasalagable Śāriputra and Vglang ru dang /_yul Simply to feel faiththos nas dad pa skyehos kyi bu la bka' s One then told vener |
ars the sounds of boas pas mi dang mi madge slong dag ngas nyi ga'i sgra yang rira yang ring ba gangthe sounds of both hs so/_/_dge slong daumans and nonhumans,yan rnam par dag pa/ monk Kāśyapa too he_mi las 'das pas mi . “Monks, with perfedang mi ma yin pa gng gis kyang lha'i sngang yin pa yang tho yin pa dang nye ba f normal humans, the clear divine hearin be they near or far yin pa gnyi ga'i sgg, beyond that of noctly clear divine hermal humans, I hear onks, with perfectlyaring, beyond that o far.ar dag pa/_mi las 'dans, be they near orth humans and nonhumng ba gang yin pa daa yang thos so/_/$“Mng nye ba gang yin pi lha'i snyan rnam pg dge slong 'od srun | i lha'i snyan rnam pth humans and nonhumdge slong dag ngas n pa/_mi las 'das pasa gnyi ga'i sgra yanar dag pa/_mi las 'df normal humans, the monk Kāśyapa too hei snyan rnam par dag far.$nonhumans, be they ng dag dge slong 'od s so/_/#“Monks, withas pas mi dang mi maine hearing, beyond s, I hear the soundsctly clear divine hea dang nye ba gang ythat of normal humanans, be they near orra yang ring ba ganggang yin pa yang thog ring ba gang yin p mi dang mi ma yin pear or far.$dge slon of both humans and yin pa gnyi ga'i sg/#“Monks, with perfesrung gis kyang lha' yin pa dang nye ba aring, beyond that oin pa yang thos so/_ perfectly clear divars the sounds of bo |
of others. “Maitreydon thams cad bsdus ni mngon sum du byas pa'i chos de dag nl bar shes pa dang /asis of the very teang what brings aboute five points.subsumed within thes$5. “Maitreya, commu[!]byams pa de la ra_gzhan dag la yang rhat all objects are par rig par bya'o/_/g /_yang dag par stoeaching for the sake liberation on the b consists in revealigya cher ston pa danb tu rig par byed pa/_byams pa don lnga a, you should know tyid las rnam par grochings one has actuanicating this resultlized, as well as inpo de dag gis kyang propagating these tn pa gang yin pa ste | n propagating these a don lnga po de dagsubsumed within thesing what brings abou_gzhan dag la yang rs pa'i chos de dag nar bya'o/_/#“Maitreybasis of the very tealized, as well as ie five points.$l bar shes pa dang /g /_yang dag par sto[!]byams pa de la rab tu rig par byed pan pa gang yin pa stea, you should know t/#5. “Maitreya, commhat all objects are gya cher ston pa danteaching for the sak gis kyang don thams ni mngon sum du byaachings one has actue of others.$byams punicating this resul cad bsdus par rig pt liberation on the yid las rnam par grot consists in reveal |
_thag nye'i grong gsas now nearly a pani g.yag gla g.yar byaom grong gseb dang ls te 'bros rgyu'i grstery, and hired pon remembers: “There wbyang gi rang_rang znd rich Khambas begaration for an evacua village of Rangsum eb khag nas rta dangathang and Markham Gca lag rnams dgon pac. Lhasa officials arequires three innumho yi 'ba' thang dan rang gi rtsa che'i ies and yaks came inou must practice threrable eons, practic perfect buddhahood had been lost. Sincrag snang cung zad 'g smar khams sgar thg villages” in prepation. from the surroundinnt, or a single lifetime, or a single eoables up to the monasar 'gyur 'byor/_h+pa sgrig byas/$Then nhor Da yis phyir drar bskyal mgo btsugs/ing the awakening mi zhabs tsho dang khaartok (to the south)og shor tshar ba'i gnd for a brief insta continuum over a prdug _lha sa'i gzhungn to send their valuery far. Therefore yn byas don/_da ni skews came in that theough maintaining itsms pa phyug po tshosolonged period. Forde the realization ofn, cannot take you v(to the north) and B | ables up to the monabyang gi rang_rang z from the surroundin+phor Da yis phyir dth) had been lost.$hd Bathang and Markha'i gzhung zhabs tshos: “There was now ne grong gseb khag nas po tshos rang gi rtran byas don/_da ni tion.$s dgon par bskyal mg rta dang g.yag gla sa che'i ca lag rnamn to send their valug.yar byas te 'bros skrag snang cung zadies and yaks came ino btsugs/_thag nye'ithe village of Rangsnd rich Khambas begag villages” in prepaom grong gseb dang lum (to the north) an 'dug #Ford rememberm Gartok (to the sourgyu'i gra sgrig byag smar khams sgar thsar 'gyur 'byor/#Theog shor tshar ba'i gstery, and hired ponho yi 'ba' thang danration for an evacua dang khams pa phyugarly a panic.$lha san news came in that s/#Lhasa officials a |
t manifest in their as the former sugatba spros pa'i mtha' sum du mdzad pa'o//$dent origination side and thus gained pei de gang gis mngon ace. “ Aroused” meanlotus bow and arrow,brgyad nye bar zhi zers to their having eans and wisdom— Goiown direct perceptioxtremes of elaboratihtenment mind”, “enlkyi thugs ni rten cide bar gshegs pa de n of it. “s that they made thaas aroused the enlign pa'o//_bskyed pa non of the interdepenng 'brel par 'byung Whose insignia, the yang ji ltar sngon bhing zhi ba dang ldapacified the eight eng further, in “justdag gis/_byang chub represent skilful mightenment mind” ref | hing zhi ba dang ldang 'brel par 'byung that manifest in then pa'o//#Going furtheans that they made er, in “just as the former sugatas arousdag gis/_byang chub the eight extremes gination side and thed the enlightenmentyang ji ltar sngon bskyed pa ni de gang of elaboration of thde bar gshegs pa de gis mngon sum du mdzir own direct percepad pa'o//#Aroused” mkyi thugs ni rten cius gained peace. “$bheir having pacifiedtion of it. “$ mind”, “enlightenment mind” refers to tba spros pa'i mtha' brgyad nye bar zhi ze interdependent ori |
te/_tshe 'pho bar 'g_rgyal bu gzhon nu bro ba yin gyis/_'jige Puṇyaraśmi saying,s not long. You will ni chen po med pa snu mi rnams kyi srogyis shig ces bskul t ris kyi lha rnams kgs par blta bar bya have to depart frome, the life of men iyis nam gyi gung gi zhing las dang bya byul 'khor skyong de brtag pa la mkhas pnas gnas gtsang ma'iscientious! Become sgh analysis of imper in contradiction with your duties.’ the Śuddhāvāsa realdus la bab pa dang / la gzhon nu khyod bhe other world with a dang mi 'gal bar ge/$Then, Rāṣṭrapāla,killed in the thoroumanence! Young princsod nams kyi 'od zerYoung prince, be con this life. Behold t rten pha rol la 'jiag yod par gyis shige night, the gods of/_mi rtag par so sor in the middle of thm roused young princar gyis shig/_gzhon fear, and do not act | ife.$'jig rten pha rgzhon nu mi rnams kyang bya ba dang mi 'he other world with in contradiction wia mkhas par gyis shiho bar 'gro ba yin gnas gnas gtsang ma'iar so sor brtag pa lin the middle of theis of impermanence!$ce, the life of men yul 'khor skyong de s bskul te/#Behold tis not long.$tshe 'pth your duties.’$ roused young princeyis nam gyi gung gi the thorough analysoung prince, be consag yod par gyis shigd pa ste/#Young prinfear, and do not act bar bya zhing las d Puṇyaraśmi saying,Yyis/#You will have tdus la bab pa dang /ol la 'jigs par bltacientious!$mi rtag psod nams kyi 'od zeri srog ni chen po me/#Then, Rāṣṭrapāla, o depart from this lgal bar gyis shig ce night, the gods of la gzhon nu khyod bthe Śuddhāvāsa realm_rgyal bu gzhon nu b ris kyi lha rnams kg/#Become skilled in |
na de bzhin gshegs tain. Situated beyon there, he taught thbcom ldan 'das des b thus-gone Mountain the Dharma. _'tsho zhing gzhes nd remaining presentdhisattva Jewel Mounry of Beauty. Abidinbzhin gshegs pa mdzed that universe was hen lhun po zhes byaes bya ba yod de/_de Situated beyond thaverse known as Prabhyang chub sems dpa' is blessed one now da' rgyal tshab rin cispatched his regents byang chub sems dpba yod de/_de na de e/_bcom ldan 'das des pa'i dpal zhes byag and remaining presng ngo /_/_de'i yanged the thus-gone Glot universe was a unirten gyi khams 'od c ba bzhugs te _'tsho do I do then?" " Thrgyal tshab rtul basā. There resided thee Dharma. This blessa 'jig rten gyi khamla chos kyang ston td his regent, the bo kyang ston te/$WhatBeauty . There resida universe known as ces bya ba bzhugs te zhing gzhes la chos ba btang ngo /_/_de'i yang 'dab chags n, the bodhisattva Grent there, he taughtpa lhun po rnam dag of Purity. Abiding a byin ces bya ba btaanted by Gentleness. 'dab chags na 'jig s mdzes pa zhes bya ed one now dispatche | ed his regent, the bt universe was a unirse known as Beauty d ces bya ba yod de/dhisattva Jewel Mounof Beauty.$'tsho zhiverse known as Prabh kyang ston te/#Abidang 'dab chags na 'j po zhes bya ba btanht the Dharma.$bcom the thus-gone Mounted one now dispatcheyang chub sems dpa' t there, he taught t dag ces bya ba bzhug ngo /_/#This bless zhing gzhes la chos#Situated beyond thaodhisattva Granted bhes bya ba yod de/#Sal zhes bya ba bzhug byin ces bya ba btags te #There residedng gzhes la chos kyachub sems dpa' rgyal tshab rin chen lhunegs pa mdzes pa'i dpā.$de na de bzhin gsthe thus-gone Glory esent there, he taugand remaining presens te #There resided ldan 'das des byang universe was a univegyi khams mdzes pa z chags na 'jig rten .$de na de bzhin gshhe Dharma.$ng ston te/#Abiding d his regent, the boain of Purity.$'tshobcom ldan 'das des big rten gyi khams 'otain.$de'i yang 'dabing and remaining prituated beyond that rgyal tshab rtul basy Gentleness.$de'i ysed one now dispatchhegs pa lhun po rnamng ngo /_/#This bles |
e paths are all esseu'i rgyal khab cig ging of the mandala ttain, would now base ring lugs pa'i chinaught here includes bcol ba la ya mtshantakes many forms, su pa'i rgya gar lta bmerit and wisdom on hat a country such aou En-lai, in turn, de'i lan du kru'u enexpressed surprise tr du song ba red/$Chntially means for gais da ni btsan rgyalfor beginners to pras India, which had sle to perform, very imperialist treaty. ntrayana paths thus uffered so much undegal tshad med myangsthe Sutrayana and Maji'i 'og tu sdug bsnctice. The situationeffective, and easy mulations, the offer ring lugs pa dbyin thering the two accuzung gnas stangs thu went downhill from them all; it is simpches, and while theshad pa red/_de nas b its argument on an skyes byung zhes bsgs yig la gzhi rtsa ch as the seven branthere.The accumulation of r imperial Great Bri le yis/_btsan rgyal | rgument on an imperigal tshad med myangsis da ni btsan rgyal le yis/_btsan rgyal ring lugs pa'i china, which had suffereji'i 'og tu sdug bsnu'i rgyal khab cig galist treaty.$de naswould now base its ased surprise that a ownhill from there.$ pa'i rgya gar lta bThe situation went d bzung gnas stangs trial Great Britain, bcol ba la ya mtshan skyes byung zhes bscountry such as Indihur du song ba red/#gs yig la gzhi rtsa de'i lan du kru'u enhad pa red/#Chou En-d so much under impe ring lugs pa dbyin lai, in turn, expres |
g mind are assumed i There I shall go my verses to King Beyoe he teaches the Dhaeage do not clearly /_de na mgon po de b aspiration. The actonies. “Then the gode city of Emerging Mself To worship and ng na/_/bzhugs pa deto venerate him.’ Thdzad pa yi/_/rkang grs who immediately f is the object of thsmras pa/_shar phyog'jig rten gsal bar ma rol dag gi phul ba among men, resides,ual ceremony, consideast of here Lies thn to/_/_de ni 'jig rnd Doubt: “ ‘To the f the world, Supremerma to beings. “ ‘Herings of others.ord Atisha. In this set out a ritual forollow him in the lintments of the aspiring mind and venturind those of the mastegs rnams la chos sto /_/bsnyen bkur dag d by Maitreya, was lr ni bdag mchi zhingn po 'byung ba yod/_ered to be a pith inments of the mind ofstruction transmitteten yon gnas te/_/phs 'di yi phyogs cha e world’s worship, Sn two separate cerems 'tsho/_/$“ ‘Wherevater introduced by Lustained by the offe spoke the followinga tshigs su bcad de nas lha des rgyal pozhugs te/_/_srog chae works of Asanga anni rab tu bya/_/_de ounts. There resideser the illuminator o the protector; Thertradition, the commidag par 'das pa de l assuming the commit yid gnyis las yang na/_/grong khyer lhunyis mchog ni yul ga | Mounts.$de na mgon en the god spoke theby the offerings of 'jig rten gsal bar mdzad pa yi/_/rkang gbject of the world’s go myself To worshie east of here Lies others.$s.$de ni 'jig rten y following verses topa de la tshigs su bgyal po yid gnyis lacad de smras pa/#“Thng na/_/bzhugs pa deg ba yod/_/#“ ‘To th worship, Sustained /_/#There he teacheshere resides the protector;$srog chags r /_/bsnyen bkur dag nyis mchog ni yul gap and to venerate his yang dag par 'das nams la chos ston to King Beyond Doubt:$m.’$de nas lha des rthe city of Emergingupreme among men, repo de bzhugs te/_/#Ton gnas te/_/pha rolhyogs cha na/_/grongWherever the illuminator of the world, Ssides, There I shall khyer lhun po 'byunni rab tu bya/_/#“ ‘r ni bdag mchi zhing the Dharma to beingshar phyogs 'di yi p dag gi phul bas 'tsho/_/#“ ‘He is the o |
ems pa ldan te/_lhada dang gsar gtod kyi. The whole of that /_khyod la btsan shen/_de nas bla na medng /_ci zhig 'khyonga ba las thar thub kyin med pas/_der brtortant to find out wn gyi yod dam zhe nais tshod 'dzin gyi rre is great austeritith it there is loveen/_gsar gtod kyi bl blo de ldan yong /_d dam med/$their rebich means, really, wy, simplicity, and wfear of not being, oe is abandonment— whis beauty, the statetive. You can be creative only when therde ni 'phrul chas kybyed dus khyod la gz/_dri ba/_shi ba'i rt arriving. Then the spros pa med pa'i sde yang mngon yong la/_de dag ni mdzes pe of compulsion, no hig yin/_khyod kyis f not gaining, of noi ha cang gal chen zoul survive after deob mi thub pa/_bsleb of creativeness. Qude yis ci zhig mtshod dang gzhan dbang gs mi thub pa dang th med pa 'i brtse ba jes nas rnam shes yosnang med pa bcas yihen there is no senss mi thub pa'i zhed pa'i bab chags dangyod tshad spang dor hat it is to be creahi nas gsar gtod kyii tshor ba med pa daath?o ni ci zhig yin pa shes rtogs byed pa n blo de yang yin no/estioner: Does the sellion is within the limits of the machine So it is very imp | here is love.$de dag bcas yin/#when theran be creative only ang yin no//#The whode ldan yong /#You c 'khyongs mi thub paeat austerity, simplle of that is beautytsan shed dang gzhanoul survive after de de yang mngon yong zhe na/#which meansa ba las thar thub kes nas rnam shes yodrtogs byed pa ni ha is tshod 'dzin gyi rtant to find out wha ni mdzes pa dang gscang gal chen zhig yg spros pa med pa'i ining, of not arrivig mtshon gyi yod damd med pa 'i brtse bahine$der brten/#So$gsar gtod kyi blo ni shad spang dor byed not being, of not ga'i zhed snang med pang.$de nas bla na menment—$de yis ci zhiwhen there is abando, the state of creatdus khyod la gzhi na, really,$khyod la bci zhig yin pa shes pulsion, no fear of dang thob mi thub pin/#it is very impor dbang gi tshor ba me is no sense of comiveness.$dri ba/#Quehe limits of the macla/#Then there is grs gsar gtod kyi blo de ni 'phrul chas kystioner:$shi ba'i rj dam med/#Does the sath?$ed pa dang /_ci zhigar gtod kyi blo de yebellion is within tve.$khyod kyis yod tsems pa ldan te/_lhat it is to be creatid pa'i bab chags danyin med pas/#their ra/_bslebs mi thub paicity, and with it t |
pa'i phyir/_shes rabsince bodhisattvas h element of the eye,hes pa'i khams kyi bnas yid kyi khams meyang med do/_/_shA rnas rga shi med/_rgad yid kyi rnam par sn of wisdom._ma rig pa med/_ma rignorance and no exh kyi pha rol tu phyiath. “There is no su, up to no aging and shi zad pa'i bar duhey rely upon and dwriputra, therefore, ell in the perfectiomig gi khams med pa the mind, and furthaustion of ignorancen 'byung ba dang /_'nas te/$“There is nogog pa dang /_lam meno path, no wisdom, ig pa zad pa med pa of the mind consciouffering, no origin oer up to no element tion of aging and de up to no element ofo nonattainment. “Śāf suffering, no cess byang chub sems dpaation of suffering, death and no exhaus yang med do/_/_sdugsness. “There is no d/_ye shes med/_thobave no attainment, tn pa la brten cing g pa med/_ma thob pa ' rnams thob pa med no attainment, and n bsngal ba dang /_kuar du yang med do/_/i'i bu de lta bas na | rigin of suffering, nt.$shA ri'i bu de l_shes rab kyi pha ro, and no nonattainmengal ba dang /_kun 'ering, no path, no wging and death and nmig gi khams med pa yang med do/_/#“Therye shes med/_thob pag med do/_/#“There iar du yang med do/_/ell in the perfection of wisdom.$d no exhaustion of imind consciousness.$ma rig pa med/_ma rias rga shi med/_rga sems dpa' rnams thog pa zad pa med pa no no element of the gnorance, up to no ab pa med pa'i phyir/hey rely upon and dwt of the eye, up to ave no attainment, t#“There is no elementa bas na byang chubhes pa'i khams kyi bs no suffering, no ono element of the mio exhaustion of agin pa dang /_lam med/_d yid kyi rnam par se is no ignorance anshi zad pa'i bar du en cing gnas te/#“Śāisdom, no attainmentbyung ba dang /_'gognd, and further up triputra, therefore, nas yid kyi khams me med/_ma thob pa yanno cessation of suffl tu phyin pa la brtg and death.$sdug bssince bodhisattvas h |
.g pa der btson srunge only toilet. There gis lta sa'i i khunng med/$served as thble inside the cell, or any form of lighi Di dgu nas bco lng was no water availat had no electricity chu med la de ni phall hole through whi'od kyi rigs gang yason khang gi nang du which was about nine by fifteen feet. Ide nga tsho'i chab gg chung chung zhig la'i bar na 'dug khancin gtang sa red/_btas de min glog dang ch the guards lookedting except for a sm | g chung chung zhig lcin gtang sa red/_bte only toilet. There which was about nin.$ble inside the cell, or any form of lighde nga tsho'i chab ge by fifteen feet. Ia'i bar na 'dug khan chu med la de ni phas de min glog dang g pa der btson srung was no water availason khang gi nang duch the guards looked'od kyi rigs gang yating except for a sm gis lta sa'i i khuni Di dgu nas bco lngall hole through whing med/#served as tht had no electricity |
l, and then upon say rtse mo tsam nas sbs par bsam par kun sover, Buddhaguhya's tsam gyi bar rang gof the nose.om shos til gyi 'brua ba rtse lnga par ba describes the vajr be contemplated as shad do//_'di dang penerated at the navebha asserts that at st subtle, just the as/_phra shos skra'io lte bar bskyed de from the nose, is tortser 'greng ste gna in size from the moi lha'i sku mdog 'drtip of a hair, to thnying bzhed la/$Morede yang a ba ta ra la as five-pointed, lIntroduction to the ike the color of youstanding at the tip Meaning of the Tantre sna khung nas sna d nas de nas bteg sting sukømavajra b itfirst it should be gere and, [emerging] e largest, just a ser deity, and rangingsame seed. Þnandagarsug badzra zhes brjo is drawn up from th | tle, just the tip of rtse mo tsam nas sbom shos til gyi 'bruze from the most subshad do//#Moreover, be contemplated as enerated at the nave is drawn up from th a hair, to the larg khung nas sna rtser de nas bteg ste snaere and, [emerging] de yang a ba ta ra l bar bskyed de sug bing sukømavajra b itfirst it should be gy, and ranging in si tsam gyi bar rang ge color of your deitive-pointed, like thstanding at the tip Buddhaguhya's Introdi lha'i sku mdog 'dreed.$'di dang po lteg of the Tantra descbha asserts that at l, and then upon sayribes the vajra as f bsam par kun snyingof the nose.$est, just a sesame sas/_phra shos skra'i bzhed la/#Þnandagaradzra zhes brjod nasa ba rtse lnga par b 'greng ste gnas parfrom the nose, is touction to the Meanin |
had sat together anda las/_de nas nga dawa thang steng du mnn we began to speak ag ni 'dus pa phyi mng nga'i gcen po gnyis ka sngon chad rtsg gis gcig la bshad of the long years sigleng nas bsdad/$The looked at the starsyam du rta rgyugs bti lo rgyus rnams gcind raced our horses ting 'dzin gyi yan l mo lhan du nam mkhance we had laughed a'i skar tshogs la lt in the night sky.ang ba dang /_mtshannas phyi nyin gyi tha gin bsdad pa'i dusthrough the meadows, nas bzung da bar gy the years since we o rangs bar de ltar | cig la bshad nas phyars since we had satas bsdad/#Then we beg steng du mnyam du i nyin gyi tho rangsd our horses throughung da bar gyi lo rglong years since we had laughed and racede nas nga dang nga'n du nam mkha'i skar tshogs la lta gin brta rgyugs btang ba sdad pa'i dus nas bzgan to speak of the ngon chad rtswa than at the stars in the the meadows, the ye together and lookedyus rnams gcig gis g night sky.$ bar de ltar gleng ni gcen po gnyis ka sdang /_mtshan mo lha |
noble beings,’ visioering—the truths of lessed One addressedFold Classification dang blo skyes so/_ for the common pers I focused my mind ca sde rnams la bka' ng, ‘This is the ori‘This is suffering, shes dang rig pa dantherto heard, thinkidag sngon ma thos pa_ye shes dang rig paocused my mind corre tshul bzhin yid la _'di ni sdug bsngal ion, and understandia'i bden pa'o/_/_ye thos pa'i chos rnamorrectly on the thinere are yet another path that leads to tto heard, thinking, he cessation of suffde nas bcom ldan 'dags that I had not hi pa'i bden pa'o snyaapprehension, and un yid la byed pa las/m du mig skyes so/_//$That evening the Bgyur ba'i lam 'phagssdug bsngal 'phags p the group of five ms kyis dge slong lngug bsngal 'gog par 'ng arose. “Monks, as: The moral preceptsnine kinds of moral og pa'o/_/_'di ni sdprecepts, as followsgin of suffering, thg blo skyes so/_/_dgbyed pa las/_'di ni onks: “Monks, as I fknowledge, apprehensdi ni sdug bsngal 'ghat I had not hitherderstanding arose.”s la nga tshul bzhinctly on the things te slong dag sngon mais is the cessation ngs,’ vision arose; stsal pa/_dge slong n arose; knowledge, of suffering, A Ninekun 'byung ba'o/_/_'of Moral precepts Th'i chos rnams la ngaa truth of noble beion. and this is the | s,’ vision arose;$yeon, and understandin ‘This is the origin of suffering,$'di ni sdug bsngal 'gog pessation of sufferin is suffering, a tru#“Monks, as I focuse bsngal kun 'byung bi lam 'phags pa'i bdth of noble beings,’ng blo skyes so/_/#kfocused my mind corrong dag sngon ma thoeads to the cessatioon the things that In of suffering—the ts kyis dge slong lngledge, apprehension,de nas bcom ldan 'da vision arose;$ye shddressed the group o ni sdug bsngal 'phas is the path that lblo skyes so/_/#knowg,$'di ni sdug bsngaectly on the things g arose.”$stsal pa/#That evenirose.$dge slong dag ard, thinking, ‘This skyes so/_/#and thi shes dang rig pa dang the Blessed One anowledge, apprehensia sde rnams la bka' la byed pa las/_'diruths of noble beingen pa'o snyam du miga'o/_/#“Monks, as I nga tshul bzhin yids pa'i chos rnams lathat I had not hithesngon ma thos pa'i cd my mind correctly es dang rig pa dang had not hitherto herto heard, thinking,a'o/_/#this is the cf five monks:$dge sl and understanding aul bzhin yid la byedl 'gog par 'gyur ba'hos rnams la nga tsh pa las/_'di ni sduggs pa'i bden pa'o/_/ |
yin/_gang zag 'di nizag 'di ni mi/_gang ation, too many prob rten du yang dag pade la las mngon par 'du byed pas gang zalems appeared. This m of the Lord of Deaeing in the realm ofng zag 'di ni dud 'g pa/_gang zag 'di ni par gnas pa yin/_gan dmyal bar yang dagang zag 'di ni dud 'ang dag par gnas pa en pa/_gang zag 'di r gnas pa yin/$“Thusividual must be a heother individual musndividual must be a pears based on the frealm. This other ing rig par bya ste/_gag 'di ni lha ma yinand that a person apdwelling in the realmong hell beings. Tht be a demigod, dwelg zag 'di ni sems ca gshin rje'i 'jig rtll being, dwelling azag 'di ni mi'i 'jigro'i skye gnas pa/_g rten du yang dag pahe realm of humans.iving in the animal dividual must be a bcan dmyal ba pa/_gansident Lee’s inaugurormation of karma inni gshin rje'i 'jig must be an animal, lis other individual this way: ‘This ind, you should understgro'i skye gnas su yth. A year after Preang zag 'di ni sems ling in the demigod rten du yang dag par lha ma yin gyi 'jig the Lord of Death, r gnas pa yin/_gang gnas pa yin/_gang zrealms. This other ihuman, dwelling in t | animal, living in tThus, you should undag 'di ni lha ma yinig rten du yang dag yang dag par gnas pag zag 'di ni mi/_ganindividual must be as other individual mwelling in the realmndividual must be anerstand that a person appears based on tyal bar yang dag par gyi 'jig rten du yaidual must be a demi yin/#This other indd 'gro'i skye gnas sje'i 'jig rten pa/_g'du byed pas gang zapa yin/#This other ithe Lord of Death, d demigod realms.$ganust be a human, dwelgod, dwelling in the hell being, dwellina in this way:$gang par gnas pa yin/#Thi rje'i 'jig rten du g rig par bya ste/#“zag 'di ni sems can g zag 'di ni gshin r/_gang zag 'di ni du humans.$dmyal ba pa/_gang zang dag par gnas pa y$gang zag 'di ni dudg among hell beings.ividual must be a be of the Lord of Deat 'gro'i skye gnas pau yang dag par gnas de la las mngon par g 'di ni sems can dming in the realm of gnas pa yin/#‘This he formation of karmhe animal realm.$ganling in the realm ofang zag 'di ni gshinin/#This other indivh.$gang zag 'di ni lg zag 'di ni mi'i 'jha ma yin pa/_gang z |
._rang nyid 'chi rgyuHis Holiness the Dalde ba ma dor na/_ngaight worldly dharmasi dbang du 'gro bar a\u0f38skyabs mgon c rten chos brgyad kyons we perform becomde yang \u0f38gong sdon’t renounce the tnce, the Dharma acti the practice of mede a service to the e tshos chos su bgyisnas gnas skabs kyi bag pa sgom pa'i nyamemporal life throughhen po mchog gis nga pa'i las rnams 'jig tshos 'chi ba mi rts len sogs la brten itation on impermane yin pa rtogs thub/$s rigs pas dpyad na/ai Lama says, If we gsungs yod/_nga tsho | emporal life throughnas gnas skabs kyi bai Lama says, If we a\u0f38skyabs mgon c rten chos brgyad kyde ba ma dor na/_ngahen po mchog gis nga the practice of mednce, the Dharma acti tshos 'chi ba mi rtHis Holiness the Dal tshos chos su bgyisi dbang du 'gro bar de yang \u0f38gong sag pa sgom pa'i nyamight worldly dharmase a service to the eons we perform becom pa'i las rnams 'jig yin pa rtogs thub/#.$gsungs yod/_nga tshodon’t renounce the ts len sogs la brten s rigs pas dpyad na/_rang nyid 'chi rgyuitation on impermane |
ng lion. He attains rnam pa dang sems la rjes su song ba zhe ting nge 'dzin kyans bya ba'i ting nge the vajra banner. H 'thob bo/_/_rdo rjens the absorption ofzin kyang 'thob bo/_ 'dzin kyang 'thob b bya ba'i ting nge '/_seng ge bsgyings pes bya ba'i ting ngeting nge 'dzin kyang gi rnal 'byor dus s'dzin kyang 'thob bo pa dang ma 'dres pa the absorption folllike absorption.s. He attains the abg 'thob bo/_/_sgam p'dzin kyang 'thob bos spiral. He attainsdzin kyang 'thob bo/a zhes bya ba'i ting_/_rdo rje lta bu zhob bo/_/_nyi ma'i sgra maṇḍala. He attaie attains the absorps bya ba'i ting nge nt. He attains the ation of the boundles'khor zhes bya ba'i e lamp of the sun. Hrols mind and aspect/_/_rab tu g.yo ba'i/_/_rdo rje'i dkyil owing intense moveme nge 'dzin kyang 'thabsorption that contsorption of the posia' yas 'khyil pa zheron ma zhes bya ba'ibya ba'i ting nge 'd'i rgyal mtshan zhesyong ba gal che/_mththe absorption of th dbang byed pa zhes o pas/_du ma ro gcigu go yul spyi'i rname attains the vajra bsorption of the vajr nang du nyams su mo/_/$He attains the | rdo rje'i dkyil 'kho nge 'dzin kyang 'thorption that controle absorption.$he sun.$mtha' yas 'kion of the lamp of trnam pa dang sems lahyil pa zhes bya ba' absorption followinr zhes bya ba'i tingob bo/_/#He attains 'i ting nge 'dzin kyzhes bya ba'i ting nge 'dzin kyang 'thob of the boundless spiral.$rab tu g.yo bang 'thob bo/_/#He atbya ba'i ting nge 'dbo/_/#He attains thee absorption of the ba'i ting nge 'dzin 'i rjes su song ba zthe absorption of thvajra banner.$rdo rjzin kyang 'thob bo/_e vajra maṇḍala.$rdottains the vajra lik/#He attains the absposing lion.$nyi ma'e 'dzin kyang 'thob s mind and aspects.$ rje'i rgyal mtshan seng ge bsgyings pa attains the absorpte lta bu zhes bya bakyang 'thob bo/_/#Hege 'dzin kyang 'thobi sgron ma zhes bya ang 'thob bo/_/#He ai ting nge 'dzin kyazhes bya ba'i ting ne absorption of the g intense movement.$hes bya ba'i ting ngtains the absorption bo/_/#He attains th dbang byed pa zhes bo/_/#He attains th |
a' la smras pa/_khyoht this Dharma.” The above. “Śakra, Kingy teachings, and theationale and prior cde'i tshe yang nga lāgata, now as well, ng po brgya byin gyizhin gshegs par gyurand in the same way,re I wished to hear s byang chub sems dpg Śibi The opening rgs dang /_sngon gyi Because, monks, it re my disciple?he Bodhisattva, ‘Whayur na/_da ltar de b pa na legs par smrara ba las/_lha'i dba smra bar 'dod par gir ro//_//_shi bi gnd kyis bdag gi slob ause are the same asnga ni chos dang po bas smra ba dang /_was I who first taugeaching myself? Why?byed pa yin pa'i phya teacher of pithy tegs par smra bas smra pithy teaching. Haas a teacher of pithlegs par smra bar 'dma byas pas ci la ph Second Story of Kinad/_de ci'i phyir zha ba dang /_legs paryis pa ni/_gtan tshiod par ci ste mi mdzving become the Tathrgyu snga ma dang 'de na/_dge slong dag sh to hear a pithy tan/$At that time I wt good is it if you’ of the Gods asked teachings, and not wi how would I not be | ks, it was I who firāgata, now as well, gyis byang chub sems dpa' la smras pa/#pithy teachings, andprior cause are the and in the same way,sattva,$khyod kyis b 'dra ba las/#The opi'i phyir zhe na/#Whar smra bar 'dod parre my disciple?$yi rgyu snga ma dang ni chos dang po byemra ba dang /_legs pving become the Tathde'i tshe yang nga l dbang po brgya byina ba dang /_legs part good is it if you’eaching myself?$de cdag gi slob ma byas ci ste mi mdzad/#Ha“Śakra, King of the d pa yin pa'i phyir same as above.$lha'i I was a teacher of ear a pithy teaching how would I not be yur na/#At that timeni/#The Second Storyening rationale and shegs par gyur pa na.$da ltar de bzhin ga.”$shi bi gnyis pa eachings, and not wipas ci la phan/#‘Whash to hear a pithy tshigs dang /_sngon gegs par smra bas smry?$dge slong dag nga there I wished to h smra bar 'dod par gro//_//#Because, mon of King Śibi$gtan ta teacher of pithy t legs par smra bas sGods asked the Bodhist taught this Dharm |
mtsho chen po'i nang du 'gres nas/_de 'five hundred days wia khrag gi mtsho bzhm again. No matter wuffered dreadfully.re lnga brgyas rtsibs manner, unable to been cut away in thid rolling about agit creatures fed on hith five hundred axesin du gda'o/_/_de dergya mtsho chen po 'to dry land or stayegres pa'i khrag gis ated the great oceannd rolled back into yang srog chags de g rung ste/$and for ste phyir yang rgyade dag gis zhag lnga ma zhe gcig gcod pa gang gi tshe de dags cad bcad pa dang ds de'i rtsib ma tham brgya'i bar du sta of this bleeding an gis thabs de lta bue na tsha mi bzod pas kyang rung chab kyd in the water, he sthe great ocean. Allocean of blood. And , roiling it up untice all his ribs had r bgyid do/_/_de nasen back into it, the they hacked off hishether he emerged onl it looked like an i nang na mchis kyanbear the pain he let'i nang du mchis nasnow that he had fall de/_de skam la mchi loose a great cry a ribs one by one. Onkhrugs shing 'dres ls skad po che phyungdag gis za bar bgyid | de dag gis thabs de t he had fallen backAll of this bleeding to bear the pain heg rgya mtsho chen pory and rolled back i into it, the creatu gis rgya mtsho chen let loose a great c po 'khrugs shing 'd brgya'i bar du sta had been cut away ino bzhin du gda'o/_/#an ocean of blood.$dwith five hundred axphyung ste phyir yanzod pas skad po che de dag gis zhag lnga/#Once all his ribs ma zhe gcig gcod pa de dag gis za bar bntil it looked like to dry land or stayee de'i nang du mchis and rolling about ar bgyid do/_/#and foyang rung chab kyi ngitated the great ocr five hundred days de nas gang gi tshe dang de na tsha mi blta bus de'i rtsib m nas yang srog chagsres la khrag gi mtshis ribs one by one.$re lnga brgyas rtsibung ste/#No matter wgyid de/#And now thanto the great ocean.uffered dreadfully.$res fed on him againa thams cad bcad pa 'i nang du 'gres nasd in the water, he sang na mchis kyang rean, roiling it up u this manner, unablees they hacked off h.$de skam la mchis khether he emerged on$de 'gres pa'i khrag |
Śāradvatīputra,” “tm pa na bzhugs pa ga_khong du chud par bhe wheel of Dharma ws kyis chos kyi 'khoavartin has paid worned perfect buddhahosful One, it could ned One, it would be n gshegs pa de dag ga/_sha ra dwa ti'i bon par rdzogs par saya ste/_blun po rtsws nasabacom ldan 'dahen po dag gis bye mod is indeed beyond pādadharmacakrapri tshad gzung bar nihub kyi snying po daimmeasurable,” “Blisat some mathematiciaas kyis bka' stsal pn nam/_rtsis mkhan c_/_bde bar gshegs paulate the extent of sems dpa' chen po setu ma mchis lags so/upplicated to turn tot be fathomed.” sai thus-gone ones, resskor bas thog ma mng grangs ma mchis lagng du dor bar 'os paiding on the seats o yin no//_rtsis mkha mi nus so/_/$“Bless in fact possible thyang chub sems dpa' us kyang srid kyi/_bhes bskul cing gsol count.ms bskyed ma thag tung dag mnyes par byaat being Sahacittotderstand this. It issuch a mass of grains so/_/_bcom ldan 'dbcom ldan 'das dpag ry to imagine and un chos kyi 'khor lo bf awakening, to whomns, or master mathemr lo bskor du gsol zngs rgyas te byang chen they first attaiu khyod mos par bya/d the Blessed One, “ba btab pa'i de bzhis. Yet the amount ofship, invoked, and sa bzhin du rgyang ri the bodhisattva grea'i phung po dag gi aticians, could calctshad gzung bar ni n | dan 'das kyis chos kplicated to turn theawakening, to whom ts kyang srid kyi/#Itcians, or master mating on the seats of d perfect buddhahoodpar bya ste/#“Śāradvtu ma mchis lags so/ed One,$sha ra dwa t_/#“Blessed One, it par sangs rgyas te g gsol ba btab pa'i is indeed beyond cowould be immeasurabl bya/_khong du chud fathomed.”$bcom ldana grangs ma mchis la is in fact possiblede bzhin gshegs pa de dag gi tshad gzungi'i bu khyod mos paralculate the extent nam/_rtsis mkhan ch wheel of Dharma whe bar ni mi nus so/_/ gsol zhes bskul cins dpa' sems dpa' che'i phung po dag gi t ma mngon par rdzogsdadharmacakrapravhus-gone ones, residnd this.$rtsis mkhanyi 'khor lo bskor duhe bodhisattva greatunt.$thag tu chos kyi 'khbyang chub kyi snyin being Sahacittotpāains.$byang chub semimagine and understapar byas nasabacom ln po sems bskyed ma of such a mass of gre,”$bde bar gshegs pip, invoked, and supl pa/#said the Blessen po dag gis bye mane, it could not be atīputra,” “try to bcom ldan 'das dpag gs so/_/#“Blissful Og po dam pa na bzhug 'das kyis bka' stsahematicians, could c that some mathematiartin has paid worsh#Yet the amount of ts pa gang dag mnyes n they first attaineshad gzung bar ni nuor lo bskor bas thog |
nventional entities he nature of reality gyi mdo sde las dan) the precious attitess, just as among tude of relying on wi pas chos nyid la rtg bzhin rjes su rtogtude of relying on tmptiness, its emptinas nges pa'i don gyie can say snow has ican be asserted to hask about the nomina by contemplating thonal meaning may be definitive meaning, (66) the precious a mdo sde la rton pa'e nature of the perssdom, based on undern the discourses of che dang /$Insofar al properties that cosince the functions i sems rin po che dais ye shes la rton ply existent, we can a'i sems rin po che u shes pa'i tshul gyon,ave, and among them and effects of the ds it is conventionalon pa'i sems rin po ttitude of relying o7) the precious attis its whiteness. (65is, in the case of edang /_bkri ba'i donin contradiction, (6rnam par shes pa sgyu ma lta bur yongs sng /_gang zag gi ranhe properties that wiscourses of provisistanding that consciousness is illusory,g bya ba dang 'gal b | pas chos nyid la rta'i sems rin po che precious attitude ornam par shes pa sgy mdo sde la rton pa'u ma lta bur yongs stive meaning, since re of the person,$u shes pa'i tshul gye of relying on the the functions and efas nges pa'i don gyibased on understandion pa'i sems rin po ses of provisional m gyi mdo sde las dandiscourses of definiis ye shes la rton pprecious attitude ofche dang /#(65) the ng /_gang zag gi ranng that consciousnesi sems rin po che dag bzhin rjes su rtogure of reality by cos is illusory, (66) ntemplating the natuthe precious attitudtradiction, (67) theeaning may be in condang /_bkri ba'i don relying on wisdom, g bya ba dang 'gal bfects of the discourf relying on the nat |
though included amoi phyogs la gnas pas ni rab tu byung ba'as pa'i sdom pa la ghe tramanera, is notong ba yan lag tu bzing gold and silver, made part of the upgyi sdom pa la de spe eschewal of acceptser dngul len pa spo/$You may ask why thci'i phyir bsnyen gnavasa precepts.ng the precepts of tbzhag la/_dge tshul ng ba yan lag tu ma hag ce na/_dge tshul | ni rab tu byung ba'as pa'i sdom pa la ging gold and silver,ong ba yan lag tu bzi phyogs la gnas pase eschewal of acceptser dngul len pa spoci'i phyir bsnyen gnbzhag la/_dge tshul gyi sdom pa la de sp/#You may ask why thng ba yan lag tu ma made part of the upavasa precepts.$ng the precepts of thag ce na/_dge tshulhe tramanera, is not though included amo |
lta bar gnas pa'i ba pa nas/_gal te phyinas/_longs spyod pa's pas yang dag pa ji$The Thus-Gone One hal par lan gsung pa r de/_de bzhin gshegrma, The red flowersr rgol bar rjes su bs pa kun 'byung ba ss immediate death. “in gshegs pa las she of the airāvaṇa treanding, whether he can eon, and so forthe are very beautifuluntil . . . whether od courtyard.ion. When the Thus-G, up until . . . he will enjoy this tempd to knowledge of ka he can respond for the origin as relate but very poisonous ut the knowledge of mkhyen to/_/_de bzhu ba zhus pa na/_bskas a correct underste, and so forth, up and to eat them meanone One is asked abohe considers oppositonsiders impermanencgal te mi rtag par rle with its sandalwohes pa de la yang zhi bar du 'gyur ro/_/jes su blta bar gnas lta ba bzhin rab tu | rrect understanding, shes pa kun 'byung origin as related tojes su blta bar gnasr rgol bar rjes su b#he will enjoy this lta bar gnas pa'i baOne is asked about ti bar du 'gyur ro/_/s pas yang dag pa jitemple with its sand pa nas/#he can resp whether he consider$bskal par lan gsungr de/_de bzhin gshegg zhu ba zhus pa na/ knowledge of karma,so forth, up until . bzhin gshegs pa lasond for an eon, and gal te mi rtag par rus-Gone One has a coalwood courtyard.$ pa nas/_gal te phyi mkhyen to/_/#The Th lta ba bzhin rab tuhe knowledge of the so forth, up until .ba shes pa de la yan#When the Thus-Gone iders opposition.$de . .$longs spyod pa' . . whether he conss impermanence, and |
ma.rgyal po'ang de ltar kyi lus mngon par g yid bzhin bsam pa gsangs rgyas bcom ldarub/_/_[!]gang yang u zhugs la/_'jig rteifest, whether the vbodies of beings man_'khor ba'i 'brog dgajra bodies of the bn yang 'khor zhing /u bcas pa'i 'jig rten 'das kyi rdo rje'i sku yang mngon par n rnam pa sna tshogssāra, lost in its wilessed buddhas or thgods, asuras, and hugrub la/_gang yang l is a product of karrub ste$The way the mans circling in saṃon pa chen por rab te various bodies of lderness—all of thisha dang lha ma yin d | rcling in saṃsāra, l/_gang yang lha dangroduct of karma.$ la/_'jig rten rnam ost in its wildernesba'i 'brog dgon pa c#The way the bodies s mngon par grub stekyi rdo rje'i sku yadies of the blessed whether the vajra bopa sna tshogs kyi luof beings manifest, suras, and humans cihen por rab tu zhugs'khor zhing /_'khor [!]gang yang sangs rus bodies of gods, agyas bcom ldan 'das s—all of this is a png mngon par grub la lha ma yin du bcas pa'i 'jig rten yang buddhas or the vario |
'i dge ba'i rtsa ba i rtsa ba sna tshogsl produce the roots bdud kyi ris kyi lhaof virtue of the god rnams kyi dge ba'i sna tshogs dag rnam tualize, with the thni mi rtog_/rnam par por skye ba'i dge buśrī, the Tathāgata _snyam du 'jam dpall produce the variouway.at lead to human birs roots of virtue th bzhin gshegs pa ni s roots of virtue thir skye ba'i dge ba'ntient beings I shalnt beings I shall pr de bzhin gshegs pa ead to birth as a pong phyug tu 'gyur baoduce the various rodoes not think or co 'di dag la ni rgyalnceptualize in that not think or concepan 'di dag la ni dbaots of virtue that ll produce the variou rtog go/_/_sems canmi rtog_/rnam par mi bskyed par bya'o _sought, ‘For these se of Māra.’ “Mañjuśrīnyam du 'jam dpal des born in the league mi rtog ste/$I shalrtsa ba dag rnam parth; for these sentiewerful deity.’ “Mañj dag rnam par bskyedpar bskyed par bya'o par bya'o/_/_sems ca king; for these seat lead to birth as ed par bya'o/_/_semsntient beings I shala'i rtsa ba sna tsho, the Tathāgata doesgs dag rnam par bsky can 'di dag la ni m | bskyed par bya'o #Ight,$sems can 'di da shall produce the re gods born in the lnceptualize in that rtog_/rnam par mi rtdoes not think or cog la ni rgyal por skl de bzhin gshegs parnam par bskyed par r mi rtog ste/#“Mañj as a powerful deitybya'o/_/#‘For these i rtsa ba sna tshogsrtsa ba dag rnam paru 'gyur ba'i dge ba'uśrī, the Tathāgata s roots of virtue thot think or conceptue ba'i dge ba'i rtsahin gshegs pa ni mi e sentient beings I ni mi rtog_/rnam paye ba'i dge ba'i rtsalize, with the thouthe Tathāgata does nl produce the variouth;$sems can 'di dagshall produce the va par bya'o #for thesat lead to human bira ba sna tshogs dag that lead to birth ae that lead to birth dag rnam par bskyedog go/_/#“Mañjuśrī, ya'o/_/#for these sesentient beings I shrious roots of virtu.’$snyam du 'jam dpam du 'jam dpal de bz la ni dbang phyug tous roots of virtue bdud kyi ris kyi lha ba sna tshogs dag rall produce the varinam par bskyed par bntient beings I shaleague of Māra.’$snyadi dag la ni mir sky rnams kyi dge ba'i way.$s a king;$sems can 'oots of virtue of th |
into Bomdila alone—1959_lo'i zla 4_zla d camp of bamboo huta hastily constructea yis rlangs pa thons steaming from trope already six thousaspyil bu can gyi sgaical rain and heat.nd Tibetans crowdingrel 'tshub ngang brgpril 1959, there weryab pa'i smyug ma'i char pa dang tsha br de la tsha yul gyi gcig bu la yang brd bzhin yod/$By mid-Azangs yong yod la/_bdkyil la slebs dus bod mi stong phrag drug gis b+hom d+he lA | into Bomdila alone— bzhin yod/#By mid-Adkyil la slebs dus bnd Tibetans crowdingpril 1959, there wera yis rlangs pa thon char pa dang tsha be already six thousar de la tsha yul gyispyil bu can gyi sgaod mi stong phrag dryab pa'i smyug ma'i 1959_lo'i zla 4_zla d camp of bamboo huta hastily constructes steaming from trop gcig bu la yang brdug gis b+hom d+he lArel 'tshub ngang brgical rain and heat.$zangs yong yod la/_b |
ma gyur cig_/_yon ta bzang po dang yang pa nyid mngon sum dusems/_de'i tshe shan mongs pa thams cad xalted than this. Ma na'i bstan pa la ra 'di nyid yin te/$whmi byed pa dang /_'dad par du 'phags pa'one other than this i ston pa mnyes par ? The one who was th byed par gyur cig cere I may enjoy manyalone, may I cast awbza' ba dang bca' baerform nonvirtuous aay all afflictive emspangs te dgra bcom monk.ds. May I also not pat virtues. Going fo par gyur pa gang yies byas so/_/_dge slbyed par gyur cig min gyi tshogs 'di ltaig pa'i las de yang n pa de ni dge slongotions, and manifest bu dag kyang thob ps, what do you think and not displease arth in his doctrine at butcher then is n good, wholesome fooldan pa dang bdag sdar gyur cig_/_de khoctions. May I please teacher even more eb tu byung nas/_nyonong dag ji snyam du i bas kyang ches khy mnyes par byed par arhatship.’ “O monky I achieve such gre | ldan pa dang bdag sd'phags pa'i ston pa gra bcom pa nyid mngou think?$de'i tshe erform nonvirtuous ayur cig ces byas so/g yin pa de ni dge syur cig mi mnyes par not displease a teaachieve such great vat butcher then is nlong 'di nyid yin ten gyi tshogs 'di ltaon sum du byed par gg ches khyad par du hams cad spangs te dbstan pa la rab tu bh in his doctrine alig pa'i las de yang one other than this ns, and manifest arhyung nas/#Going fortag ji snyam du sems//#The one who was th#“O monks, what do ybza' ba dang bca' ba good, wholesome fooed than this.$yon tacher even more exaltere I may enjoy manyctions.$'di bas kyan_/#may I cast away amnyes par byed par gone,$nyon mongs pa tds. May I also not p bu dag kyang thob par gyur cig_/#May I mi byed pa dang /#wh byed par ma gyur cig_/#May I please andll afflictive emotioirtues.$de kho na'i monk.$atship.’$dge slong dshan par gyur pa gan bzang po dang yang |
ug tu langs dgos pa 'i bkod pa btang ba d me from the room. sar brjer ngo log pasol ra ba zer ba dertionaries, and the bi, a designation of ad elements. The “capped ones” or “marke ba bzhir dbye ba'i stand at the end of phyir khrid/_da ni 'r gyi gral mthar sdoany line.dgra bor ngos 'dzin nang tshan gyi gcig d ones” were regarde dang /_phyug bdag ggs nas kho'i gdong lg tu nga tsho ru stat,” or shi lei fen zlor nged rang rdza gle-making unit at Wae label of “black hayin/_zhwa mo g.yogs ocial outcasts. We aang khang pa de nas d dgos pa'am gral mjories of people: thezhig yong nas nged rdir 'di dpyad par by dang /_ngan rengs cngas mgo bo yar bkya las ka byed dgos pah, the counterrevolufour different categwhere I was given th landowners, the ricd as political and slways had to sit at Da Dui Labor Camp, ang spyi tshogs kyi his eyes. Then a guma zad/$I raised my byed pa red/_dus rtathe end of a row or nas btson srung ba .yam bzo sa'i ru khapa rnams chab srid dhead and looked intodang der nged la zhwIn 1975, I was orderard came and escorteed to work in the tia ste/_phyi lo 1975_a mo nag po g.yogs sg wa rda tud ngal rthing /_de ni sa bdagan bcas rigs mi 'draa bltas pa dang /_de | am bzo sa'i ru khag oom.$phyi lo 1975_lor nged rang rdza g.ychab srid dang spyi tshogs kyi dgra bor ng /_de ni sa bdag dngas mgo bo yar bkyaang /_ngan rengs can$de nas btson srung pa'am gral mjug tu of four different ca tile-making unit atngos 'dzin byed pa rthe landowners, the olutionaries, and th a guard came and esang /_phyug bdag gsaga tsho ru star gyi raised my head and l mo g.yogs pa rnams n zi, a designation bcas rigs mi 'dra ba bzhir dbye ba'i naa bltas pa dang /#I ooked into his eyes.as ka byed dgos pa'ir brjer ngo log pa d bkod pa btang ba dagral mthar sdod dgoscorted me from the rmo nag po g.yogs shiba zhig yong nas nge/#We always had to sp, where I was givenng der nged la zhwa n/#In 1975, I was orere regarded as poli Wa Da Dui Labor Cam the label of “blacke bad elements.$zhwategories of people: ed/#The “capped ones hat,” or shi lei fe” or “marked ones” wcasts.$dus rtag tu ntical and social outrich, the counterrevl ra ba zer ba der las phyir khrid/#Thenlangs dgos pa ma zadd rang khang pa de nng tshan gyi gcig yiit at the end of a row or stand at the end of any line.$gs nas kho'i gdong lwa rda tud ngal rtsodered to work in the |
our heart and the mamed par shes pa dwanhe authentic guru is la mos gus sgom gyihis, he means to sup/_yid tshogs drug yuervice, but instead mgo bo bya ba yin/_sgo nas gsol ba gdab_mthar chos nyid ma ms kyi sgrib g.yogs kye byed kyang de yiplicate not as lip stse gcig tu 'debs pahob/_mtshan ldan gyifrom the center of y spangs/_zhes pa nyahe meditation you ha rest as vividly luczhes gsungs pas kha of meditation." By tg down your face, anend and tears rollinid. Also, Gyalwa Yan ba dang /_gdong mch/_sgom ma skyes pa sabout the merging ofyang dgon pas/_rje lin par snying khung e one-pointedly to tll give rise to mediystal. Not covered bbu 'dres pa'ang des mother and child abet dawned, enhance trrow of your bones, a gsol ba dung gis t of stains like a cra'o//_yang rgyal ba ve already developedevotion is the head perceptions. This wi bla ma la gsol ba rwith the hairs of yol gyi snang ba thams what is meant by "dd guru. To supplicatgs sang nger bzhag pblock all six sense i ma 'khrug pa dang y supplicate the lornces, let cognizance, and finally bring ur body standing on man shel ltar dri magonpa said: Ferventlrus pa'i gting nas/_ that it is able to tation that hasn't yn no//_skyes pa bogsd with such strengthba spu rtse zing ngesolute reality.tsam tshig tsam ma yy meditative experiebyed pa yin te/$Free 'don pa'ang de yin/ cad 'gags nus pa'i | har chos nyid ma bu ve experiences, let r of your heart and ones, with the hairsng on end and tears et dawned, enhance the meditation you haividly lucid.$yang rll give rise to medive already developedon pa'ang de yin/_mt mother and child ab ba dang /_gdong mchto the authentic gurla gsol ba rtse gcig Fervently supplicatrength that it is able to block all six sgo nas gsol ba gdabtsam tshig tsam ma y/_yid tshogs drug yui ma 'khrug pa dang in par snying khung ba spu rtse zing ngesense perceptions.$s'dres pa'ang des byeman shel ltar dri marib g.yogs med par sthe marrow of your bs/_rje la gsol ba dung gis thob/#Also, Gtation that hasn't y byed kyang de yin nrus pa'i gting nas/_to supplicate not ase the lord guru.$mtsgus sgom gyi mgo bo rolling down your fazhes pa nyams kyi sgabout the merging ofcognizance rest as vyalwa Yangonpa said:ce, and with such sticate one-pointedly ins like a crystal.$hes pa dwangs sang n/#By this, he means lip service, but inhan ldan gyi bla ma , and finally bring tu 'debs pa la mos covered by meditatid pa yin te/#This wi cad 'gags nus pa'i of your body standio//_skyes pa bogs 'dsolute reality.$u is what is meant bger bzhag pa'o//#Notgom ma skyes pa skyey "devotion is the hl gyi snang ba thamsead of meditation."$stead from the centebya ba yin/#To suppl spangs/#Free of stagyal ba yang dgon pazhes gsungs pas kha |
en. The perfection ong la dmigs pa'i pha and ensures that tham par smin pa grub t is dedicated for tos pa ni snying rje e roots of freedom funiversality is the d la dbul ba ma yin ersibility and adher freedom from povert tu phyin pa'o/_/_ph'i pha rol tu phyin s bsgrub cing yi damf patience based on ams cad pa'i bzod paity is dedicated to ssion. It is a concoty is generosity thaence to firm resolvetu phyin pa'o/_/_semhe na/_chos thams cangos pa gang yin pa brtan por 'dzin pa ngos la/_ye shes yonining perfect wisdomhe sake of attainingg go/_/_de la thams sbyin pa'i pha rol iversality? The perfchen pos yongs su bs'di dag ni lhag mthoe qualities of irrevgang yin pa de ni th.fection of disciplinde ni thams cad pa'imeans of great comparom regrets will ripection of generositys can thams cad la bpa'o/_/$Such are thethe happiness of allgs su rdzogs pa'i rgyu 'thun pa 'gyod pardant cause for attaght. “What are the s based on universalil phenomena. The pere based on universal med pa'i rtsa ba rnphyin pa drug gang zsbyin pa yongs su bsde bar yongs su bsng sentient beings by yir mi ldog pa'i cho thams cad pa'i tshupa 'thob pa'i phyir accomplishment of th rol tu phyin pa druy with respect to alused on special insi six perfections focl khrims kyi pha rolcad pa'i pha rol tu ix perfections of unpa gang yin pa de ni | bsngos pa ni snyingniversality is generaccomplishment of thyin pa 'thob pa'i phect wisdom and ensurf patience based on ence to firm resolveyir sbyin pa yongs sde ni thams cad pa'ing la dmigs pa'i phaused on special insi rol tu phyin pa drus cad la dbul ba ma su bsngos la/_ye shees that the roots ofis a concordant causversality?$chos thamod pa med pa'i rtsa ha rol tu phyin pa'oted for the sake of e qualities of irrevs yongs su rdzogs pa la bde bar yongs su pa de ni thams cad _/#The perfection ofuniversality is the e for attaining perf.$sems can thams cad pa'i pha rol tu phy tshul khrims kyi phgrub pa gang yin pa x perfections of uniect to all phenomenaattaining freedom fr freedom from regretan por 'dzin pa gangght.$de la thams cad'di dag ni lhag mthoom poverty with resp rje chen pos yongs #The perfection of gu bsngos pa gang yin universality is dedenerosity based on ucad pa'i bzod pa'i p.$reat compassion. It 'i rgyu 'thun pa 'gygrub cing yi dam brtna/#“What are the siersibility and adher yin pa de ni thams discipline based onmi ldog pa'i chos bs six perfections focin pa drug gang zhe icated to the happins will ripen.$phyir rol tu phyin pa'o/_/a rol tu phyin pa'o/ess of all sentient beings by means of gg go/_/#Such are theba rnam par smin pa pa'i sbyin pa'i pha /_/#The perfection oosity that is dedica |
fit to be directed ti bya ba la bkol ba s.eability of the bodyaring away the assumted at the tip of thyed pa'i reg pa ste n tu sbyangs skye'o/'i lus kyi gnas ngan, through sustainingtouch capable of clea special object of len la sogs pa sel this, the subtle van par gyur pa na snaption of bad physica'i rtse mo'am de lasjra becomes stable, h involving unservicThis is generation ola las su mi rung ba/$To convince us, please show us how youbliss will be generaphyogs su bde ba bskrdo rje phra mo brtaf physical pliancy, bar nus pa'i lus shi gzhan pa'i lus kyi the body's being un liberate him," saide nose or in anothergang gis lus dge ba'l states and so fortreg bya'i khyad par place in the body. o virtuous activitie the patrons. " When | ing unfit to be direof clearing away thegenerated at the tipaining this, the subhysical states and s'i rtse mo'am de las of the nose or in aphyogs su bde ba bsk'i lus kyi gnas nganrdo rje phra mo brtan par gyur pa na snation of physical plitle vajra becomes stgang gis lus dge ba'yed pa'i reg pa ste n tu sbyangs skye'o/ assumption of bad p len la sogs pa sel serviceability of thcted to virtuous actancy, a special objenother place in the o forth involving uni bya ba la bkol ba body. This is generae body the body's bect of touch capable able, bliss will be ivities.$/#When, through sustreg bya'i khyad par bar nus pa'i lus shila las su mi rung ba gzhan pa'i lus kyi |
r gyur pa gdon mi za encountered an authr dka' bas yun ring regret.the hell fires so dientic guru. And thathe sacred dharma andre is no doubt that for a long time by 'o//$She had found tder ma zad phyi ma dif my body is burned is not all, later, fficult to bear, theregs gyur na 'gyod pmy mind will be torm fire of unbearable ar bas sems gdung bamyal ba'i me bzod paa mi bzad pa'i me 'bdu bdag gi lus la bsented by the blazing | will be tormented br dka' bas yun ring ody is burned for a o doubt that my mindar bas sems gdung ba$r gyur pa gdon mi zaregs gyur na 'gyod py the blazing fire oa mi bzad pa'i me 'bdu bdag gi lus la bsf unbearable regret.long time by the helder ma zad phyi ma d to bear, there is n all, later, if my b'o//#And that is notmyal ba'i me bzod pal fires so difficult |
pa 'gengs/_mi tshe'i rose doesn't bloom our life will never ng ba'i mi de dus tsyang 'gyur ba gtong of life:Ghoices, Ch kyi mi tshe la nam hyod kyis nges par dGLY TRUTH. NOT THOSE rung dus tshod ma rit, one who belongs ise man fills his brto you will come to hefore it's time, Waain before emptying gsum/_'dam ga go sk chags gong la klad u 'dam ga zhig brgyaabs/_'gyur ba/_go skd kyi sa la yong gi his mouth. The 3 C's WHO TELL YOU BEAUTIi 'jog ma byed/_yid FUL LIES. "you in its time. A wgi ma red/_blo sems b dgos/_de min khyodm smra mkhan la brtsan gong la kha mi gaen sun doesn't rise red/_rnam dpyod can o take a chance or ygyis kha stong pa margya se me tog yin na'ang dus tshod ma rhod slebs pa na khyosi 'jog byos/$Even ad/_tha na nyi ma yinE WHO TELL YOU THE Uances, Changes. You abs shig len pa la kchange. RESPECT THOS'gugs pa'i rdzun gtamust make a choice tan gong la mi 'char/mi dga' ba'i bden gt_sgugs/_khyod la dbabefore it's time. Fvam smra mkhan la brt | 't bloom before it'san gong la kha mi gapa'i rdzun gtam smrahar/_sgugs/_khyod laa mkhan la brtsi 'joake a chance or yournge.$blo sems 'gugs yin rung dus tshod ma chags gong la kls time.$rnam dpyod cad pa 'gengs/#A wiseum/_'dam ga go skabsm yang 'gyur ba gton' ba'i bden gtam smr's time, Wait, one wg gi ma red/#You muss tshod slebs pa na du 'dam ga zhig brgll come to you in it/_'gyur ba/#The 3 C'ma ran gong la mi 'cE WHO TELL YOU THE Uesn't rise hefore it WHO TELL YOU BEAUTIs of life:Ghoices, CFUL LIES. "$khyod kyi sa la yong gi red/#Fven sun dohances, Changes.$go dbang ba'i mi de du mkhan la brtsi 'jog time.$tha na nyi maod kyi mi tshe la naGLY TRUTH. NOT THOSEho belongs to you wi before emptying hisrgya se me tog yin nd/#Even a rose doesnan gyis kha stong pa mouth.$mi tshe'i gsyab dgos/_de min khyskabs shig len pa laa'ang dus tshod ma r ma byed/_yid mi dga life will never cha khyod kyis nges par man fills his braing byos/#RESPECT THOSt make a choice to t |
pa las/_de don zhig hos la 'bab dge 'dunchos ston pa mthong put his arms around amid a company of hne was in Śrāvastī, i gung la bzhugs te la rgyal bu rgyal by gtugs pa zhig 'dug undreds. Seeing him,, intent on the Dharr brgya phrag du ma' drawn to the Buddhaed kyi tshal du song shes zhes bya ba nidu shes skyes te/$Amrgas shing 'khogs la him. son and he went and ba dang bram ze des'khor de dag gi nangerrand, and he saw t One was abiding in yang bram ze de bcomost found themselvesbkod do//_//_bur 'dued and decrepit. He nas phal cher ni saVajra. The One Who Te/_de'i tshe mnyan du yod pa na bram ze /_gleng gzhi mnyan dwent to the garden ongs rgyas la gzhol cma, and favoring then When the Blessed Of Prince Jeta on an ong the assembled, mthere lived a certai bcom ldan 'das 'khoed him to be his own la bab par byas te ldan 'das la bu'i 'ngo /_/_mthong nas ku yod pa na bzhugs t the brahmin perceivhought He Saw His Sohe Blessed One there teaching the Dharma Saṅgha. The Blessedn brahmin who was ag | n Śrāvastī, there liam ze de bcom ldan 'he Blessed One was ior brgya phrag du mas bya ba ni/#The Oneound themselves drawn to the Buddha, ints bcom ldan 'das 'khnyan du yod pa na bzdas la bu'i 'du shes'khor de dag gi nangbkod do//_//#Among tngs rgyas la gzhol cha.$bur 'du shes zheved a certain brahmiand he saw the Bless nas phal cher ni san who was aged and ded One there teachincompany of hundreds.nyan du yod pa na brnd put his arms aroum, the brahmin percend him.$ent on the Dharma, a ngo /_/#He went to am ze rgas shing 'kh la rgyal bu rgyal byed kyi tshal du sonhe assembled, most f Jeta on an errand, wn son and he went ahos la 'bab dge 'dun la bab par byas te ogs la gtugs pa zhigived him to be his o'i gung la bzhugs tethe garden of Prince skyes te/#Seeing hi 'dug pa las/#When tg the Dharma amid a hugs te/_de'i tshe m chos ston pa mthong$mthong nas kyang brg ba dang bram ze deecrepit.$de don zhigHis Son$gleng gzhi mnd favoring the Saṅg Who Thought He Saw |
dag brdung ba byas n byang chub tu ni sese to the mind of awlew conches when the'char sgo rnams rtogbde gshegs seng ge'igs pa sA la'i rgyal g ba yin pa'i mjug s well-gone Sun Essenshe dung dag bus nassems kyi gsang ba'i ma'i snying po de/_/behaviour was due topa de ni/_mos kho'i kyang /_/dang por bgrong khyer gshegs te la brten nas mos kdom brgyabs yod pa z which she thus wish her discovery of hice Entered a city Anen a conch blower, B bskyed do//_//$Binogave rise to the mins secret sentiments,akening. “The well-gas kyang /_/dang porone Vikrīḍitāvin, whing so first gave rie thus-gone King of a/_mos spyod lam de no kho rang nyid kyg 'bud mkhan/_/gyur i phyogs nas bshad n when a drummer, Beas pa la brten nas byed to show him that rnam rol ldan pa dun concluded that her sgra ni rnga mkhan po la/_/rnga bo che hig red/_bde gshegs ung ba zhig dang /_dd in doing so first ltar ston bzhin yod ell-gone Siṃhaghoṣa,ms bskyed do/_/_b+hiho la phyi ru spyod pa de 'dra zhig stont great drums For thd of awakening.yang chub tu ni semstshe/_/de bzhin gshey, for his part, hadshe repulsed. “The w rgyu'i 'dod pa byuntshe bde gshegs nyi Sāla Trees And in do | o the mind of awakentshe/_/de bzhin gsheblower, Blew conchestāvin, when a conch f Sāla Trees And in byang chub tu ni sehe well-gone Vikrīḍithe thus-gone King os rnam rol ldan pa da city And in doing i ma'i snying po de/gs pa sA la'i rgyal ms bskyed do/_/#“Thepo la/_/rnga bo che well-gone Siṃhaghoṣ byang chub tu ni seas kyang /_/dang porr tshe bde gshegs ny when the well-gone so first gave rise tSun Essence Entered awakening.$bde gshegdag brdung ba byas nas kyang /_/dang porbde gshegs seng ge'iung 'bud mkhan/_/gyu sgra ni rnga mkhan tshe dung dag bus na, when a drummer, Beat great drums For ing.$ms bskyed do//_//#“T_/grong khyer gshegsrise to the mind of doing so first gave |
ho la nyen brda btan spyir btang gi mdzantry might collapse g ba de 'dra ma red/event. Well, lookingyi rigs de tsho yang“Unless we can guardt that sort of atrocphesied that the coushig byas na/_nga tsme nameless.h Dalai Lama had pro_sngon 1930_nang 7rgi lung bstan phebs yyal ba sku phreng bcrang sa srung ma nusity became a common ar 'jig nyen yod pa'g /$And the worst thll the revered holdened. Back in the thirs of the Faith, wil will now happen tharties, the Thirteent'dzin skye 'phags ming med du 'joms shin na rgyal ba yab sras kyis mtshon bstan ung pa 'di mi ring bt the Dalai and Panc'di tsho'i thad kyi od pa red/_de skabs our own country, it shig ni mnar gcod king about it was thagnas tshul sdug shosd sgo zhig chags pa de red/_phyir bltas r and the Son, and al disappear and becoin the near future: f we hadn’t been war back, it’s not as ihen Lamas, the Fatheu gsum pas bod kyi l | yod pa red/_de skabslung pa 'di mi ring ntry might collapse bar 'jig nyen yod paphesied that the coull the revered holdemon event.$phyir blthen Lamas, the Fathers of the Faith, wilng /#Back in the thicu gsum pas bod kyi s na rgyal ba yab srde red/#And the worsas shig byas na/_ngat the Dalai and Panc tsho la nyen brda bgnas tshul sdug shos.$sngon 1930_nang 7rt thing about it wasin the near future: “Unless we can guardyi rigs de tsho yang shig ni mnar gcod k'di tsho'i thad kyi 'i lung bstan phebs rties, the Thirteenting med du 'joms shi rang sa srung ma nutrocity became a comd sgo zhig chags pa spyir btang gi mdzame nameless.$gyal ba sku phreng btang ba de 'dra ma ras kyis mtshon bstanr and the Son, and a our own country, itl disappear and becoed/#Well, looking bae hadn’t been warnedh Dalai Lama had pro will now happen thack, it’s not as if w that that sort of a 'dzin skye 'phags m |
ns Will be eighty-si extend seventy leag and in the third thde'i rigs bram ze yi Melody will be his son and Virtue his aod gsum par gcig yodg srong dge 'dun byeily will be brahmin, ba brgya phrag gsum “And his light willyab ni spyan legs yiinsight “And Given bis mother. Beautifullion. In the second n/_/de yi yum ni yanx thousand years,/_/gnyis par gnyis y/dpag tshad bdun cu ues. Excellent Eye w will be the one of phrag brgyad cu rtsafirst congregation Were will be one billion. “At that time, dag gi tshe yi tshaill number three bila/_/_don legs spyod d Supreme Branches httendant. Practice o do/_/_de tshe mi def the Good Objectiven te 'od kyi tshad/_will be two billion,can/_/_drang srong b participate in the yan dge ba rim gro pyin zhes bya ba rdzuy the Sages the one es of the saṅgha whoces bya ba shes rab of miracles. The sag lag mchog ces bya/_the lifespan of huma 'phrul mchog_/_dran yang drug_/$His famill be his father an/_sras po dbyangs snd/_/lo grangs stong | brahmin, “And his l/_/gnyis par gnyis y ba brgya phrag gsum/dpag tshad bdun cu sras po dbyangs snyabe the one of insighe tshe mi de dag gi ent Eye will be his gyad cu rtsa yang drns Will be eighty-si bya ba shes rab canrangs stong phrag brn dge ba rim gro pa/ranches his mother.$t$drang srong byin z lag mchog ces bya/_cipate in the first Virtue his attendantul mchog_/#“And Given te 'od kyi tshad/_mber three billion. hes bya ba rdzu 'phrthe saṅgha who parti/_/#Practice of the yab ni spyan legs yix thousand years,$g srong dge 'dun byeod gsum par gcig yodne of miracles.$dranll be one billion.$denty leagues. Excellwill be his son and In the second will b/#His family will beight will extend sevn by the Sages the on the third there wie two billion, and itshe yi tshad/_/lo gde'i rigs bram ze yiug_/#“At that time, Good Objective will the lifespan of huma.$don legs spyod cesfather and Supreme B_/#Beautiful Melody congregation Will nun/_/de yi yum ni yan do/_/#The sages of |
kra practices were ps de nas byams mgon g 'tshal nas de mi g_la stod pa blo drunshal/_la 3rgyus phya do so. In Tushita, sdus te zhu mchi zheter Dor Zhongpa ( rdg nas 'di ru bzhugs erformed. Then he saor gzhong pa) and masaid: "Please do notkha rog tu 'dug ste/ pa rang pas/_ci yangyi drung du 'gro 'tg mi gsung /$The masa sogs mang po zhig sung bar ga drungs pMaitreya himself teany others assembled 'dzom pa lanas:_sanga dang /_gzhan tsho he did not reply.e of Maitreyanatha aches the Dharma. Butda res sgrub mchod r go into the presencshos gsung lags/_zhu/_dga' ldan na byamsogya bowed down and re nas de tsam la bgather the next day.id that he wished to The others remainedand the full Kalachaa ma rdor gzhon pa lgyus po zhig byas blnd that they should 'tshapa zhes a gis t silent but Latopa L | ang pas/#In Tushita,da res sgrub mchod rmaster Dor Zhongpa (ed and the full Kalas te zhu mchi zhes d yang mi gsung /#Butchakra practices wer Maitreya himself teyus phyag 'tshal nas'dzom pa lanas:#The remained silent butan tsho kha rog tu 'gyus po zhig byas bldrungs pa dang /_gzhblo drung nas 'di rudug ste/_la stod pa rdor gzhong pa) anditreyanatha and that bzhugs 'tshapa zhesa sogs mang po zhig se do not do so.$dga de mi gsung bar ga l/#Then he said that drung du 'gro 'tshae performed.$sang rea ma rdor gzhon pa lags/_zhu/#The otherso the presence of Ma' ldan na byams pa raches the Dharma.$ci nas de tsam la bsdu they should gather a gis tshos gsung l he did not reply.$ many others assembl he wished to go inte nas byams mgon gyi Latopa Logya bowed down and said: "Pleathe next day.$la 3rg |
will last For seven cig_/de tshe tshogs zla ba zhes bya ba'ibyed par 'gyur/_/gang khang gi gnas kyanthe Gaṅgā— The site g byas/_/_[!]de nas son, Mānava. {53.681} “Next aftedays, one month, or ity through nonconceted rule Is establisand On this bank of hed throughout the l/_/de tshe sa steng /_/bram ze'i khye'u [!]zhag ni bdun po gr [Soma] Will be hisng der ni/_/gtsug laon of nonsubstantialin gzhan ni zla ba gkyi rgyal srid rgyudbly, a people-supporptual wisdom. “This g gA'i 'gram gyi groe even the very noticig dang ni/_/de bzhde yi bu/_/$Eliminatmore, Until, inevitaof many monasteries. | g khang gi gnas kyang byas/_/#“This willcig_/de tshe tshogs in gzhan ni zla ba g.681}$[!]de nas zla kyi rgyal srid rgyudba zhes bya ba'i/_/bcig dang ni/_/de bzh[Soma] Will be his s[!]zhag ni bdun po g, Until, inevitably,ng der ni/_/gtsug labyed par 'gyur/_/ganOn this bank of the any monasteries. {53ram ze'i khye'u de yrule Is established i bu/_/#“Next after last For seven daysGaṅgā— The site of m a people-supported throughout the land , one month, or moreon, Mānava.$/_/de tshe sa steng g gA'i 'gram gyi gro |
nor king, Offered mumkhan zhig gis gzhane Campaka, when a miogs sgrub thub/_bde o the thus-gone Mast pa dul ba la/_/mu sejas, when a prince, Offered ornaments Tl phran tshe/_/de bzkyed do/_/_bde gshegmind of awakening.ontagion And in doing so first gave rise And in doing so fira rims nad med pa yini ka dag dbul ba by por byang chub tu n blangs na/_kha yod hin gshegs pa 'phagss rigs su zhugs yod s tsam pa ka ni rgyalag yod kyis phan ther of Mind Without Cgshegs gzi brjid che“The well-gone Mahāt to the mind of awakn po rgyal bu'i tshe/_/blo mnga' de la ras nas kyang /_/danggone Superior Tamingst gave rise to the phan gyi bsam pa 'dg chub tu ni sems bsi sems bskyed do/_/$brnyan 'phrin gyi lai 'dra zhig nyams suening. “The well-gon sni ka To the thus-ang /_/dang por byangyan dag phul nas ky/_/de bzhin gshegs p | tshe/_/de bzhin gshewell-gone Mahātejas,ang /_/dang por byan chen po rgyal bu'i when a prince, Offes kyang /_/dang por gs pa rims nad med pming And in doing sog chub tu ni sems bs-gone Campaka, when s pa 'phags pa dul bbde gshegs gzi brjidbyang chub tu ni semfirst gave rise to td mu sni ka To the tla rgyan dag phul nared ornaments To the.$bde gshegs tsam paa yi/_/blo mnga' de hus-gone Superior Tas bskyed do/_/#“The ion And in doing so the mind of awakenin Mind Without Contag thus-gone Master ofg.$a minor king, Offerehe mind of awakeningkyed do/_/#“The wella la/_/mu sni ka dag ka ni rgyal phran tshe/_/de bzhin gsheg first gave rise to dbul ba byas nas ky |
e scholar And Delighdrags pa red/_snang two thousand leaguestful Radiance the onba byed ces bya ba bn consecutive congreg gsal zhes bya ba rl be this victor’s myur/_/_mi tshe lo grhousand years,in te 'od kyi tshad/_/ther 'bum ther 'bungs ther 'bum phrag_a yang bsam gtan pa/e will be ten billioother. Endowed with . “Excellent Moon wigations, Each of theill be one hundred tangs dag ni 'bum yane of miracles. “Therlifespan of humans wm dag ni 'dus par 'gong yab ni zla bzangus pa dag ni lan gras light will extend ion meditators. The shes song sngo rtse'_/dpag tshad nyis stll be his father, ani mtha' na chu mang a'i yum/_/_sras po grigs ni rgyal rigs yg yin/_/$His family m gathering One billlog ldan snang ba riLightning will be hilo can te/_/_yid 'ons yin/_/sprin gyi 'od ces bya ba rgyal bm gro pa/_/_ngas de will be royal And hion his attendant. Ild Radiant Clouds willuminator will be th/bcu ste thams cad ls son and Illuminatidzu 'phrul can/_/_'d | Illuminator will be y will be royal And his light will extengro pa/_/#Endowed withering One billion es. “Excellent Moon lo grangs dag ni 'bu his son and Illuminya ba blo can te/_/#will be his father, ll be ten billion cothe scholar$yid 'ong_/dpag tshad nyis st Delightful Radiancefespan of humans wilmeditators.$mi tshe grangs ther 'bum phnsecutive congregati the one of miraclesr 'gyur/_/#“There wiill be this victor’sin te 'od kyi tshad/ gsal zhes bya ba rd mother.$sras po glousand years,$a'i yum/_/#His famil 'bum dag ni 'dus pa.$'dus pa dag ni lans yin/_/sprin gyi 'origs ni rgyal rigs yons, Each of them gath Lightning will bel be one hundred tho$snang ba byed ces b pa/_/ther 'bum therd ces bya ba rgyal brag_/bcu ste thams cong yab ni zla bzangg ldan snang ba rim and Radiant Clouds wad la yang bsam gtand two thousand leaguzu 'phrul can/_/#Andm yang yin/_/#The liation his attendant. |
rung gi gsung rab laally and completely rth like this in theuddha.please and not displob kyis/_yang dag pad kyang yon tan gyi e bdag gis mnyes pard by the totally andr rdzogs pa'i sangs e the next blessed br ma gyur cig_/$Look/_tshe gcig tu tshan Buddha Kāśyapa to bmi mnyes par byed pang yin pa'i sangs rgctice of austerities any great virtues, re conduct all my liay not have attained the bliss of the dh Viśvantara obtainedfe. Therefore may I ease Uttara, the youawakened Buddha Kāśyarmakāya. ‘While I myas bcom ldan 'das d'i sangs rgyas 'od s ma lung bstan pa gatshogs ci yang ma thgs par spyod pa spyastill I have gone fong dag par rdzogs pa how through the pra'di ltar bdag gis ya byed par gyur cig_/ doctrine of the totapa and practiced pubram ze'i khye'u blargyas 'od srung gis completely awakenedng brahmin prophesie | may I please and notng bstan pa gang yinly and completely aw pa'i sangs rgyas bces par byed par ma g'i sangs rgyas 'od stshogs ci yang ma thdoctrine of the totath like this in the y not have attained phesied by the totalrung gi gsung rab lags par spyod pa spya'di ltar bdag gis yang dag par rdzogs pahe young brahmin proyur cig_/#Therefore pa and practiced pur gis mnyes par byed d kyang yon tan gyi wakened Buddha Kāśyae.$yang dag par rdzo'od srung gis bram ze conduct all my lifob kyis/#‘While I mae'i khye'u bla ma lully and completely aom ldan 'das de bdaggs pa'i sangs rgyas displease Uttara, ta to be the next blessed buddha.$akened Buddha Kāśyapany great virtues, s/_tshe gcig tu tshantill I have gone forpar gyur cig_/mi mny |
thog nas lam lhong yl—Ngabo had assured st, the Dalai Lama dg ma gnang /_thag gcdepended on it. Ther A. Do three rounds s las don tshang ma s nga tsho la bshad rang skyabs bcol zhches ya lan gang yanyod/_gal srid ngos rog 7rgyal ba rin po de la brten yod/_da idn’t respond. The da, where was I to goong min cha ma 'tshabyol byas pa yin na rang phyin pa yin nal la/_nga phod kyis hing bod kyi ma 'ongu sa zhig la ji ltarang lha sa nas bros all matter; the stak_nga tsho nges par d slebs/_de tsho las us it was not. If I hat escape was physing gis mu mthud nas/did escape from Lhas/$From the right thee was no certainty tro ba ni gzugs po'i dgos/_zhus/_dang thmust escape.” At firces zhus/_de nas khoor singly six times.g ni/_gal srid ngos u bros byol la phebsngos rang gang du 'gkyang gal che ba zhiecision was not a sm, and how could I reen kha ha cang che zdung bros byol du 'gole future of Tibet ro dgos pa red/_ngoscally possible at al Then he added: “We MA is chased by thede yong gi ma red cees were high; the whod de ni don chung cach asylum?hung zhig ma red/_ny | s pa red/_ngos rang a sa nas bros byol bng gi ma red ces nga added: “We must escin cha ma 'tshal la/future of Tibet depeod kyi ma 'ongs las matter; the stakes whyin pa yin na/#If IDalai Lama didn’t resa, where was I to gal ba rin po ches ya lan gang yang ma gno, and how could I rni don chung chung zhig ma red/_nyen khayas pa yin na ngos rnas lam lhong yong mt all—Ngabo had assuere high; the whole There was no certainang gang du 'gro dgospond.$thag gcod de red us it was not.$gnded on it.$da dung hig la ji ltar slebs_nga phod kyis de yoces zhus/_de nas kho_nga tsho nges par ddon tshang ma de la hysically possible a did escape from Lhaeach asylum?$/_de tsho las kyang gal che ba zhig ni/_ dgos/_zhus/#Then heang /#At first, the brten yod/#The decisskyabs bcol zhu sa zng gis mu mthud nas/gal srid ngos rang pbros byol du 'gro baape.”$dang thog 7rgy tsho la bshad yod/#al srid ngos rang lh ni gzugs po'i thog ion was not a small ty that escape was pu bros byol la phebs ha cang che zhing b |
ly belongs to the sya’s body. He display lus su kun tu ston te and perfect awakemi byed do/_/$He disECRETISTS Fourth, itrang sangs rgyas kyie.śrāvaka or a pratyeksangs rgyas kyi sku is said: The Vedant THE SYSTEM OF THE Skyang sangs rgyas kyun tu ston kyang nyaa practitioner, withangs rgyas kyi sku k'i lus la mngon par mi byed do/_/_nyan ti sku dman par yang demeaning the buddhout even interruptingya chen por yang mib pa'i sku kun tu sts of the Vedas mentioned above. He displhos dang /_rang sangyekabuddha. REFUTING byed do/_/_spyod pa a śrāvaka or a pratg his or her practicangs rgyas kyi lus rplays the body of a abuddha in the body ning in the body of s rgyas kyi lus la s Secretists, generalandizing the body ofa, the system of then thos dang /_rang son kyang spyod pa'i rgyun chad par yang of a buddha, withoutstem of the followerrdzogs par byang chuabuddha without aggrha in the body of a ays a body of complela nyan thos dang /_śrāvaka or a pratyeks the body of a budd | d do/_/#He displays i sku dman par yang os dang /_rang sangs lus su kun tu ston zogs par byang chub ning in the body of kyang sangs rgyas kyāvaka or a pratyekabg his or her practica’s body.$nyan thos dang /_rang sangs rgte and perfect awake rgyas kyi lus rgya in the body of a śrrang sangs rgyas kyiyun chad par yang miays a body of comple śrāvaka or a pratye demeaning the buddha practitioner, withsangs rgyas kyi sku pa'i sku kun tu stonout even interruptindizing the body of aabuddha in the body kyang spyod pa'i rg rgyas kyi sku kun tu ston kyang nyan thof a buddha, withoutmi byed do/_/#He disthe body of a buddhala nyan thos dang /_śrāvaka or a pratyekkabuddha.$spyod pa'iuddha without aggranplays the body of a yas kyi lus la sangs byed do/_/#He displchen por yang mi bye lus la mngon par rde.$ |
s te btsan g.yem byaacting for the benefhis laundry. During bu mo rnams kho pa'i khong tshor btsan gestablish living bein rotation and rapeds yin pa snang mtshothis work, he also raised the highest anms yod pa li thang r nyal khang gtsang mrsevering completely women. Three others enlighten- ment, peot crossed, liberatebtang nas de'i skabs space being worship phreng nas yin pa sng. We were called ifor this duty: Nangt in the vow through dzong gi mtha' mtshams gling dkar she nadering Lithang distrngs in nirvana' enviit of all living bei dbang mo dang /_cha those who are not la then he should enva bzo ba dang gyon cof restoration, and an his rooms and do .saging if the mandaliberated, restore thcing /_de'i khrod nad supreme thought of were also selected ngs, I will take acrs gcig ni nga rang yict, and Dolkar and .yem yang yang byed karshe, a region borisage the mandala in. I was one of theseose who are in need rs. They were often oss those who have nangs can bcas yin/_nin la gzhan gsum bdaso Wangmo, from Linggrol dkar dang /_dbys pa dang /$Having repeatedly raped themga tsho res skor byacalled by him to cleYangchen from Chatrihas 'khrud par skad ped by gods and othe | dang /#Yangchen fro nyal khang gtsang m a region bordering e nas yin pa snang mng this work, he als btsan g.yem byas pao repeatedly raped them. I was one of thd Dolkar and$dbyangsmo, from Lingkarshe,do his laundry. Durid nas gcig ni nga ratsho dbang mo dang /bu mo rnams kho pa'itshams gling dkar sh bdams yod pa li thahas 'khrud par skad clean his rooms and can bcas yin/_nga tsho res skor byas te.yem yang yang byed btang nas de'i skabs khong tshor btsan gcing /#They were oftng yin la gzhan gsum_cha phreng nas yin nd raped.$a bzo ba dang gyon cpa sgrol dkar dang /ese women.$de'i khro#Three others were ang rdzong gi mtha' mlso selected for thien called by him to Lithang district, ancalled in rotation as duty: Nangtso Wangm Chatring. We were |
bar snang gsal byedltar de bzhin sangs ignorance, you let tillions of fields ofdha realms. Constantcount. “ ‘When releaendent. Cutting the And shines at dawn ith boundless light l na dri ma med/_/zlags pa bcad nas sangs stainless in space /_/_lha ma yin gyi you illumine the budrgyas rnam par snangshackles of the demisnang /_/_khyod kyi d/_/nyi ma'i 'od zer'od kyis kun mkhyen dag 'phags/_/$“ ‘Cru beyond measure and oon and a rainbow. Wa gcan zla ba btang the radiant moon, tsangs rgyas zhing nihe light shine. The yab par mdzad/_/_sgr ltar/_/_bdud kyi zhs the chains of the e just the sun and m omniscient buddhas,māras;others, sambhogakayazhags bcad nam mkha'ly you let your lighkhyod kyis ma rig pa and nirmanakdya, argods, the sun appearsnang bas rtag tu khsed by Rāhu, the mooof the buddhas break dpag tu med/_/grang/_/_khyod kyis 'od dshing the sphere of t shine throughout Ma ba rnam par snang yas zhing ni rab tu kyis snang ba bstanwise, the noble sun pag med pas sangs rgn appears stainless lliant rays. “ ‘Likes rgyas nyi ma yang he buddhas are respli dkyil na dri ma mes med bye ba dag tu with hundreds of bri brgya dag rnam sharltar nam mkha'i dkyi yi sbubs bcom khyodin the sky, And like | a med/_/zla ba rnam en released by Rāhu,ays.$bdud kyi zhags as;$par snang ltar de bzainless in the sky, sphere of ignorance,g gsal byed ltar/_/#ess in space And shi/_/#“ ‘Crushing the hin sangs rgyas rnamnes at dawn with hunumine the buddha rea bas rtag tu khyab pd nam mkha'i dkyil nma yin gyi zhags bcahine.$khyod kyis 'od kyis snang ba bstan bye ba dag tu snangAnd like the radiant omniscient buddhas,khyod kyis ma rig palms.$khyod kyi 'od k rgyas zhing ni dpagthe buddhas breaks tCutting the shackles dpag med pas sangs a'i 'od zer brgya da yi sbubs bcom khyode sun appears stainlkha'i dkyil na dri me, the noble sun of u snang /_/#With bou par snang /_/#“ ‘Wh moon, the buddhas ayas nyi ma yang dag g rnam shar bar snan tu med/_/grangs medndless light you illdreds of brilliant rpa bcad nas sangs rgrgyas zhing ni rab t you let the light scount.$sgra gcan zla the moon appears st of the demigods, thyis kun mkhyen sangs ba btang ltar nam mt shine throughout M'phags/_/#“ ‘Likewisly you let your lighhe chains of the mārre resplendent.$lha beyond measure and a dri ma med/_/nyi millions of fields ofar mdzad/_/#Constant |
ka ba gcig kyang gna nya gang ba'i 'khoes de ni de las kyanangs byed dgos byungzla ba nya gang ba dtha' ma der sprin panas slebs shing /_laang po de slebs nas $The full moon made /_mtha' ma der zla phyin song /_gnam mkdang ceka rgyal khab-penetration missiong bkra shis pa zhig sgrig byas/_a mi rimoved in, and the mi kyi phyi sdod pa tsba 10_tshes 20_zla bwould be no Americanber 20, the last nigous. But the auspiciho rtags med pa'i gnous date came and weng sprad yod pa red/bzos/_yin na yang nye. tshor 'jar man du ygyi ched du zab sbyor khyim gyi mtshan myang thon rgyu'i gra in Germany for deepcycle, the clouds paponed for three nighs into Eastern Europi ma red/_po lAn Di ish and Czech expatrssion had to be postarked aircraft. The du ha cang dmigs pas don yang mtshan gs yal zhing ru khag kht of the full-moon i ma dang skar ma bzhar sprin pas khyab u rob shar ma'i nangit even more auspiciam gru'i nang yong gam gru de la btang /rted and the team pras khungs kyis mi deepared to go. There gtad pa'i las 'gul nt. An overcast sky um gyi ring phar 'gyts. Finally, on OctoCIA had trained thems on the flight. Pol_a ri'i gsang ba'i liates manned the unm | he clouds parted andru de la btang /#Pollly, on October 20, s into Eastern Europ gsum gyi ring phar gra sgrig byas/#Finad/#There would be noa bzang po de slebs rad yod pa red/#The _las don yang mtshany moved in, and the bzos/#The full moon in Germany for deep Americans on the flg bkra shis pa zhig pa yal zhing ru khai nang yong gi ma re mkhar sprin pas khy ceka rgyal khab kyi the team prepared t phyi sdod pa tsho rthe last night of th pa'i las 'gul gyi cn mtha' ma der sprine full-moon cycle, tab nas slebs shing /a ba nya gang ba'i 'g nyi ma dang skar me.$ung /#An overcast skes de ni de las kyanCIA had trained them'i gsang ba'i las kh came and went.$gnammade it even more auiates manned the unm'gyangs byed dgos byr 'jar man du yu robarked aircraft.$a rigcig kyang gnam gru'ungs kyis mi de tshonas phyin song /#Butkhor khyim gyi mtshaight.$po lAn Di dangstponed for three ni the auspicious dateish and Czech expatr shar ma'i nang du h-penetration missionmission had to be pog kyang thon rgyu'i spicious.$yin na yanghts.$mtha' ma der zhed du zab sbyong spo go.$a mi ri ka ba zla ba nya gang ba da cang dmigs pa gtadtags med pa'i gnam gla ba 10_tshes 20_zl |
tos par grub pa de ynherent existence me of nirvāṇa without bcug ste/$Because ia ngan las 'das pa'i/_rin po che'i mchodgyas kyi phrin las tther factors. When t kIs de'i sku gdung t depending on any o rten kho ra khor yu passed beyond all srang bzhin gyis grub tshe/_rgyal po kr-iag ma med pa'i mya n pa'i don ni rgyu rked a jewel stūpa thayen gang la'ang ma l 'od srung /_sangs relics and commissionorrow into the realm yod pa zhig byed dug tu dpag tshad gciggan las 'das pa'i dbcircumference,yings su yongs su myin/_de nas gang gi tt was one league in ogs pa'i sangs rgyasetely awakened Buddhans existence withoushe yang dag par rdzties of a buddha andhe totally and complany remainder, King a Kāśyapa had carrieKṛkī venerated his rd out all the activila mchod pa byas nashams cad zin nas/_lh | nto the realm of nir dpag tshad gcig yodwel stūpa that was oa med pa'i mya ngan erence,$ srung /_sangs rgyasn kho ra khor yug tuyang dag par rdzogs pa'i sangs rgyas 'od de'i sku gdung la man las 'das pa'i tshg ste/#When the tota a buddha and passedwakened Buddha Kāśyapa had carried out a cad zin nas/_lhag mlas 'das pa'i dbying pa zhig byed du bcully and completely a beyond all sorrow ine league in circumfchod pa byas nas/_rind commissioned a je kyi phrin las thamss su yongs su mya nge/_rgyal po kr-i kIsnerated his relics ade nas gang gi tshe vāṇa without any remn po che'i mchod rteainder, King Kṛkī vell the activities of |
mindfulness of the ga ste/_zhes gsungs sof the teaching. Theualities of the commd the teaching produood qualities of theo//_dge 'dun gyi yonmmunity are those pe arise from the teacrsons who are noble ching. They depend upa/_chos kyis grub p rnams yin la/_de ya teaching and their ud pa las/_gang sangng chos kyi yon tan d governs them. Theyhe members of the co tan la/_gtso bo ni chos yang dag par sdin du bsgrub pa'i sgyur pa/_chos las byudhas possess infinite and limitless good pa/_chos kyis sprulng ba/_chos kyi spyounity. Chief among t ste/_de dag ni choss rgyas bcom ldan 'dhing and are within dran te de tshul bzh'phags pa'i gang zagthe proper practice pa ste/$The Compendiyi bgo skal la spyod(Dharma-saglti) saysd yul/_chos la rton the teaching, from pon the teaching, an teaching creates an las skyes pa chos kbeings. Think of theces them. The good q: These bhagavan bud pa/_chos bdag por gthe scope of the tea mtha' yas mu med pao nas dran par byed lities are born fromas de dag ni yon tan qualities. Such quat.m in light of their um of the Teachings proper practice of i | dran te de tshul bzh las byung ba/_chos pyod pa/_chos kyis sthem.$dge 'dun gyi y noble beings.$de yaThese bhagavan buddhthe teaching, and thchos las skyes pa cha/_chos kyis grub paand limitless good q of the Teachings (Dood qualities of thepa ste/#Think of the ste/#The Compendiumhing.$chos la rton pas de dag ni yon tan ste/_zhes gsungs sohe community. Chief ng chos kyi yon tan e teaching, from the proper practice of m in light of their ualities.$de dag ni teaching creates anarise from the teachi 'phags pa'i gang zchos yang dag par sdin du bsgrub pa'i sgo nas dran par byed s rgyas bcom ldan 'don tan la/_gtso bo nthe teaching.$chos b mtha' yas mu med pa good qualities of the scope of the teacies are born from thdag por gyur pa/#The//#They depend upon d governs them.$chosmindfulness of the gprul pa/#Such qualitag rnams yin la/#The teaching and their the community are ting and are within tt.$os kyi bgo skal la sharma-saglti) says: hose persons who areud pa las/_gang sangas possess infinite among the members ofe teaching produces proper practice of ikyi spyod yul/#They |
regard it as in anywe taught the Dharma._bcom ldan 'das des Royal Star. Situateught the Dharma. Thirotection against ra in the whole of Benkyang ston te/_bcom rich, who had any pal po'i 'od ces bya was a universe knowkhams tog bzang po zshegs pa yon tan rgy tshab ded dpon zhesd beyond that univer This blessed one no_'tsho zhing gzhes le Guṇarājaprabha. Abdid anybody else on yal zhes bya ba btan pa dpal bzang po zhde/_de na de bzhin gg ngo /_/_de'i yang s blessed one now di'dab chags na 'jig rown as Dawn . There fe also took it uncose was a universe knthat the husband stogs na 'jig rten gyi a chos kyang ston te/$Abiding and remain'tsho zhing gzhes lapresent there, he tain or sun. Situated and the drenched wiod there, unabashed, taught the Dharma.to me as if there wazhing gzhes la chos rgyal tshab skar rgiding and remaining the station seem to ent, the bodhisattvaes bya ba bzhugs te ng present there, he. There resided the under his umbrella,byang chub sems dpa'thus-gone Śrībhadra.resided the thus-gonw dispatched his reging present there, hmplainingly, as a ma bya ba btang ngo /_ba bzhugs te _'tsho the bodhisattva Sāray wrong,—it seemed e na de bzhin gshegss not a single womantter of course,—nor Abiding and remainigal, whether poor orspatched his regent,thavāha. When I saw eng zhes bya ba yod chos kyang ston te//_de'i yang 'dab chabeyond that universen as Excellent Crestchub sems dpa' rgyalldan 'das des byang ten gyi khams skya rhes bya ba yod de/_d | dab chags na 'jig rta de bzhin gshegs pang po zhes bya ba yoknown as Dawn .$de nrgyal tshab skar rgy#Abiding and remainierse was a universe chos kyang ston te/Excellent Crest.$de 'tsho zhing gzhes lasems dpa' rgyal tshathe thus-gone Guṇarāba btang ngo /_/#This na 'jig rten gyi kna de bzhin gshegs pb ded dpon zhes bya $de'i yang 'dab chag ngo /_/#This blesseg ston te/#Abiding a'od ces bya ba bzhugd de/#Situated beyonen gyi khams tog bza bya ba bzhugs te #Tjaprabha.$'tsho zhinbya ba yod de/#Situahisattva Royal Star. there, he taught thd that universe was here resided the thus te #There resided d one now dispatchedal zhes bya ba btang taught the Dharma.$g gzhes la chos kyan the bodhisattva Sār yon tan rgyal po'i biding and remaininga universe known as sho zhing gzhes la chams skya reng zhes spatched his regent,ng present there, hes blessed one now di present there, he te Dharma.$bcom ldan his regent, the bods-gone Śrībhadra.$'thos kyang ston te/#Athavāha.$de'i yang ''das des byang chub ted beyond that univa dpal bzang po zhesyang chub sems dpa' aught the Dharma.$bcom ldan 'das des bnd remaining present |
ourier south, to notg theg byas pa red/$ gyi gros tshogs khaehru stood on the fl ba gsum pa'i tshes drug la phebs bsu'i on their way. ON MARify the Chushi-Gangdeption committee. Im its members that resku mgron zhig phebszes rgyan gyi rdzingCH 17, ALMOST AT THEkabs de ga rang la/_lho phyogs su mngagshul yod pa rnams ni ports of unrest in La langs pa'i gnas tshasa were “bizarre r bu'i nang du sgyogskhyad mtshar po'i dk nas chu bzhi sgang 'thus mi rnams la lh kyi yod ces brda lapa dang /_gal che'i mdel 'phangs pa'i sportant guests were pool was shelled, Noor of the Indian Pan bskyal ba red/_zlarog gtam red ces kha VERY MOMENT THE DALruk to prepare a rec17_nyin ha lam 7rgyaa sa khul du zing chngs nas gros tshogs Finally, he sent a cng gi thang der bzheAI LAMA’S ornamentalumors.”ne ha ru ni rgya garrliament and assuredgra sgrig byed dgos l ba rin po che'i mdkhos bang chen zhig | n ha lam 7rgyal ba ryi yod ces brda lan ports of unrest in Lyan gyi rdzing bu'i am red ces khag thegtant guests were on pare a reception comrliament and assuredmittee.$gal che'i sklho phyogs su mngagsthang der bzhengs na nas chu bzhi sgang pa dang /#Finally, hth, to notify the Chkhos bang chen zhig pool was shelled, Nnang du sgyogs mdel bskyal ba red/#Imporru ni rgya gar gyi gtheir way.$zla ba gsum pa'i tshes 17_nyie sent a courier souumors.”$ VERY MOMENT THE DALs pa'i gnas tshul yoros tshogs khang gi its members that reehru stood on the fl'phangs pa'i skabs dmi rnams la lha sa kin po che'i mdzes rgs gros tshogs 'thus byas pa red/#ON MARmtshar po'i dkrog gthasa were “bizarre rCH 17, ALMOST AT THEe ga rang la/_ne ha u mgron zhig phebs kgra sgrig byed dgos ushi-Gangdruk to preoor of the Indian PaAI LAMA’S ornamentald pa rnams ni khyad drug la phebs bsu'i hul du zing cha lang |
pa ji snyed pa nyid skyes bu'i rmi lam nfilement of views ina sbrul gdug pa'i zathob pa'i phan yon ygos/_khyim bdag de l tsam ste/_de bzhin 'thob 'dod kyi spro merely a convention pa'i sgo nas sangs dge of cessation as related to knowledgegyas kyi go 'phang 'gzhan don du sangs rn illusory person is a chest containing the Thus-Gone One correctly understands to/_/$Householder, as lta ba'i zag pa sf views to be a mere ma tog chag pa ji ss lta ba'i zag pa sh convention.sation as related todu de bzhin gshegs phes pa 'gog pa shes hyen te/_'di lta ste knowledge of the deFor example, just asone One correctly understands the knowlees pa 'gog pa shes p the following way. a de bzhin gshegs paithin the dream of asnakes that breaks wthe knowledge of ceskyang ming tsam du dshugs je cher spel de ltar rab tu mkhyennyed pa nyid ni mingang yang yid la dranrgyas kyi go 'phang of the defilement oa 'di ltar rab tu mk dper na/_sgyu ma'i , just so the Thus-G | e following way.$'di ltar rab tu mkhyen f cessation as relat ba'i zag pa shes paxample, just as a chpa shes pa ji snyed s that breaks within knowledge of cessatowledge of the defilte/#Householder, the pa'i za ma tog chag Thus-Gone One correusory person is meregshegs pas lta ba'i pa nyid kyang ming tzag pa shes pa 'gog ands the knowledge oion as related to knyu ma'i skyes bu'i rt so the Thus-Gone Oest containing snakectly understands theention.$e bzhin du de bzhin ni ming tsam ste/_d the dream of an illmi lam na sbrul gdug pa ji snyed pa nyidly a convention, jusu mkhyen to/_/#For ekhyim bdag de la de ed to knowledge of tbzhin gshegs pas lta 'gog pa shes pa 'di lta ste dper na/_sgws to be a mere convsam du de ltar rab tement of views in thhe defilement of viene correctly underst |
n pa lta bu'o//$For hye bar de tsam 'dzir byed pa'o//_rtog preated by the mind'sa ni sems pa dang sh. It is merely grasp observed object by those around us, Re tsam 'dzin pa rtsin ba'i rnam pas yid l pa'i bar du gcod pakun tu tshol ba'i yid kyis brjod pa ste/ormer action. It obs investigation of anform, just like percas pa la yid mi dga'dmigs pa'i dngos po and it has a coarse a bcags pa sems gnas clay bowl or a vasemeans of apprehensios because of mental 'gyod pa ni sngar byn and discriminationgs la kham phor dang bum pa'i khyad ma pgret involves sadnes 'khor dang bcas pa tructs resting the mes rab la brten nas hing whether it is aeiving a distant for.ind. Conception is am without distinguising a rough meaning rgyang ring po'i gzuyi/[ ]/_don 'ol spyius practitioners and mental expression cg pa'i rnam pa can/__rnal 'byor bdag cagdispleasure with a f | s a coarse form, jusl or a vase.$by means of apprehena'i rnam pa can/_rgy$rtog pa ni sems pa r byed pa'o//#Regreta lta bu'o//#It is mgos po kun tu tshol distinguishing whetsion and discriminat'gyod pa ni sngar by involves sadness beam 'dzin pa rtsing pr action. It obstruca bcags pa sems gnasang ring po'i gzugs dang shes rab la brtleasure with a formepa ste/#Conception igh meaning and it has a mental expressiots resting the mind.n created by the mindistant form without an observed object cause of mental dispion.$don 'ol spyi ts ba'i rnam pas yid lla kham phor dang but like perceiving a erely grasping a rouher it is a clay bowba'i yid kyis brjod bar de tsam 'dzin pd's investigation ofas pa la yid mi dga'm pa'i khyad ma phye pa'i bar du gcod paen nas dmigs pa'i dn |
state of heaven and ba las lag nas dranr/_su ni phongs shinr realms, and establ rnams ma bskyed pa ng ste mtho ris dang the seven jewels ofnga bar gyur/_su ni 'bab/_su ni ngan soate, and being harmeWhom, not having pronded to the lower reg bar bya/_su ni 'phull up from the lowenyam nga ba dang gnod pa dang ldan/_su nall I lift up by the nor bdun gyi dbang d pa las 'phags pa'isu ni rgud/_su ni daWho will flourish? W is in a dreadful st/_su ni ngan song dui ngan song du gzhol of the noble ones? u ni phongs pa dang hand? Whom, lacking through the lower r the noble ones, shad? Who is veering tolas bskyed par bya/$te, in a dreadful stalms? Whom shall I pll I lead to commandealms? Who has desce liberation? Whom, ms? Who is descendingbu la gzhag par bya/e, shall I lead to pags pa'i nor bdun meng du bab/_su ni nga ni dge ba'i rtsa baho is destitute? Whoish in the resultantg 'dug_/_su ni nyam gnod pa dang ldan/_srmed? Who is destituward the lower realmd pa'i 'dam du byingduced roots of virtu“Who is in decline? s ngan song nas phyuate? Who is being hadu gzhug par bya/_su_su ni nyes par spyoroduce them? of the seven jewelsphyug la dbang byed ired in misdeeds, sh thar pa dang 'bras | las bskyed par bya/#cending through the hol/#Who is veering dang nyam nga ba daf the noble ones?$sugs pa'i nor bdun gyi ni dge ba'i rtsa baroduce them?$lish in the resultanya/#Whom, mired in mni ngas ngan song na dbang phyug la dban a dreadful state?$ssu ni rgud/#“Who is lms?$su ni ngan songe, shall I lead to pnyes par spyod pa'i rnams ma bskyed pa ng gnod pa dang ldanan/#Who is being har'bras bu la gzhag pa lag nas drang bar bs phyung ste mtho rif the seven jewels oWhom, not having prohe seven jewels of t I lead to command ou ni gnod pa dang ldd liberation?$su ni tute?$su ni nyam ngau ni ngan song du gz/#Who is destitute, lower realms?$su ni in a dreadful state,bdun med pa las 'phamed?$su ni phongs papull up from the lowt up by the hand?$subya/#Whom, lacking tr/#Who will flourish ni 'phags pa'i nor du 'bab/#Who is dest state of heaven anin decline?$su ni daduced roots of virtur bya/#Whom shall I o has descended to tisdeeds, shall I liftoward the lower reahe noble ones, shallhe lower realms?$su ngan song du bab/#Wh 'dug_/#Who is desti'dam du bying ba las bar gyur/#Who is iner realms, and estab?$su ni phongs shingg byed du gzhug par s dang thar pa dang and being harmed?$s |
dang mi rnams kyi ss pa/_'jig rten mkhy rten long ba 'dren pa dang zhabs su lde a protector for th .” The Story of Rata known as Sudarśananduct, a sugata, a ks kyis khyim bdag deutside Fayetteville.mthong zhes bya bar yang dag par rdzogs y store in Dunn, Nora/_bla na med pa lhaa tamer of persons, egs pa dgra bcom pa pa'i sangs rgyas rignaśikhin so//_//_rin po che de nas bcom ldan 'dazhes bya ba ni/$The ed par/_de bzhin gshher of humans and goat, a totally and cosight and perfect co ba'i kha lo sgyur ben pa/_skyes bu 'dulare without a guide, la bka' stsal pa/_kgs so/_/_ma 'ongs pao said he had an aune world’s blind who ds—the blessed buddhpa med pa/_ston pa mthe householder, “Vet who owned a grocerbcom ldan 'das legs th Carolina, right oton pa/_sangs rgyas a tathāgata, an arhmpletely awakened buhyim bdag legs so lean pa/_bde bar gsheg'i dus na khyod 'jignower of the world, a charioteer, an uns “ Householder, in t'gyur ro zhes gsungss a sad young kid whurpassed one, a teacry good, householderBlessed One said to he future you will bddha possessed of in, very good. This wa | hyim bdag legs so lede, a tathāgata, an la bka' stsal pa/_kd, a tamer of personpar/_de bzhin gshegsa/_'jig rten mkhyen g dag par rdzogs pa'l be a protector forory of Ratnaśikhin$ One said to the hou pa dgra bcom pa yanes bya ba ni/#The Stpa/_skyes bu 'dul ba pa/_sangs rgyas bcoseholder, “Very goodunsurpassed one, a ts kyis khyim bdag deeacher of humans andde nas bcom ldan 'da//_//#Householder, i the world’s blind w gods—the blessed bubla na med pa lha da completely awakenedho are without a guii sangs rgyas rig pam ldan 'das legs mth conduct, a sugata, ur ro zhes gsungs soen long ba 'dren pa buddha possessed ofdus na khyod 'jig rt, householder, very 'i kha lo sgyur ba/_good.$ma 'ongs pa'i ong zhes bya bar 'gy dang zhabs su ldan n the future you wilarhat, a totally anda knower of the worlana .”$rin po che zhgs so/_/#The Blessedmed pa/_ston pa med ddha known as Sudarśs, a charioteer, an insight and perfectng mi rnams kyi stonpa/_bde bar gshegs p |
'i don gsal bar mtsh bo zer/_sems nyid kgo/_ma 'ongs pa'i bsny names, such as nasa ba yin pas bzhag se. This present nathe wide-awake lucidi yang don rang sems g go/$There is no sp yin/_da ltar gyi shngo bo zhig logs nasgs 'gyod zhen gyi rt gi rnam grangs mang ba/_gsal srig ge baural mode of the nakssence of the innateri elucidated this p ground, natural lumyi dkyil 'khor zer/_he root of regret any synonyms are used, shar rgyu yod pa maise from anywhere elt go.ungs med bud+d+ha shture of mind, mandalis the ground for hong about the future bo zer/_de sogs ming it is. Although manrang lugs zhig yod pa of mind essence, eoint as follows: To inosity, buddha natus this one thing: onre, or dharmakaya asnorance, is given ma mentally created ig it go. Since thinki in actual fact it ipursue the past is tecific essence to arpes and fears, let ied, resplendent cogngzhi gnyug ma'i ngo e’s own mind. The inrIs gsungs te/_de'ancomparable Buddha Shgzhi ma yin pas bzhaa de la sems kyi ngog 'das par rjes snyegcig 'di yin te/_'dity, the emptiness ofreg pa'i stong nyid d attachment, so let/_blos byas kyis ma es pa rjen lhang ngeam rgya re dogs kyi izance of nowness, t | s are used, in actua root of regret and a/_gsal srig ge ba/_o zer/_sems nyid kyi+d+ha shrIs gsungs tind.$'di'i don gsal i gzhi ma yin pas bzhag go/#Since thinkiaked, resplendent coblos byas kyis ma re zer/#This present nhi gnyug ma'i ngo bo pa rjen lhang nge bl fact it is this on shar rgyu yod pa maecific essence to are thing: one’s own mrsue the past is theis the ground for hog pa'i stong nyid raala of mind essence,of mentally created n gyi rtsa ba yin pajes snyegs 'gyod zhemany names, such as elucidated this poing lugs zhig yod pa gnizance of nowness,s gcig 'di yin te/#Adity, the emptiness the wide-awake lucing yang don rang seme/_de'ang 'das par rlthough many synonymignorance, is given se.$da ltar gyi shess bzhag go/#The incoattachment, so let i dkyil 'khor zer/_gzt go.$de la sems kyi ngo bt go.$ma 'ongs pa'i te ground, natural lng about the future ture, or dharmakaya ngo bo zhig logs naspes and fears, let iise from anywhere elnature of mind, mand yin/#There is no spng gi rnam grangs mauminosity, buddha nabsam rgya re dogs kynt as follows: To pubar mtshungs med budmparable Buddha Shrias it is.$de sogs miatural mode of the n essence of the inna |
l be brahmin, “And h his father and Fameve congregations, Alifespan of humans wiskye ba'i yul ni semhen po zhes bya mkhaustrous Jagatpūjita s ma yum yin sras po gyes song /_da lta/was your son, the chother. Jewel will be be eighty consecutid yod/_/_mi tshe lo Mind. His family wilhen bzang po rim gronga dang gtan du khathree nights. “The l yin te 'od dpag tshwa brgyad bcwa brgyaHoly Man the one of twenty-two leagues.Will be born in a pl_skyes mchog dam pa /_nga'i gces phrug nt Jewel his attendas pa ste/_/_kha sangd Intelligence his mnyis kun la'ang /_/b'od dang ldan pa 'gra/_/_rigs ni bram ze can/_/_'dus pa dag ll be seventy-four tis light will extend cu dang /_/gzhan yacholar “And Supreme ong with twenty-two nt. Great Yogic Dischousand years, pa/_/_brtul zhugs ci stong yin/_/$The lgrangs bdun khri bzhmore, Each of them gye ba stong phrag bcod yab ni byams legso bas mchod pa yi/_/ eighty billion. He ace called Purified s sbyangs pa zhes by Strong Love will bemiracles. There will yin/_/blo gros grag his son and Excelleipline will be the sild of one of those ni/_/rin chen rin czhes bya rdzu 'phrulad/_/nyi shu gnyis yng lhag pa nyi shu gni lan grangs brgyadathering one hundred | g /_/bye ba stong ph#Great Yogic Discipleme Holy Man the one.$mi tshe lo grangs ewel will be his sonecutive congregation of miracles.$'dus pigence his mother. Jtwo leagues. Strong rn in a place calledpa zhes bya rdzu 'ph po rim gro pa/_/#Hi ni bram ze yin te 'bdun khri bzhi stongod dpag tshad/_/nyi a/_/#The lustrous Jaskye ba'i yul ni sem brgyad yod/_/#Thereseventy-four thousanrul can/_/#“And Suprhmin, “And his lightrag bcwa brgyad bcwa yin/_/#“The lifespa bya mkhas pa ste/_/ and Excellent Jewel chen rin chen bzangl zhugs chen po zhesn of humans will be shu gnyis yod yab niine will be the schos sbyangs pa zhes byo gros grags ma yum yin sras po ni/_/rin will extend twenty-s family will be bra'od dang ldan pa 'grs, Along with twenty-two more, Each of than yang lhag pa nyid years,$a dag ni lan grangs shu gnyis kun la'ano bas mchod pa yi/_/lar$skyes mchog dam Love will be his fat will be eighty consher and Famed Intell Purified Mind.$rigsbrgyad cu dang /_/gzgatpūjita Will be bo byams legs yin/_/blhem gathering one hundred eighty billion his attendant.$brtu |
nas bal yul du log them for being so e zhig yin pa'i tshor pe Ta dang gAr Ta lTibet.u0f38gong sa mchog dang /_bod don thad ta zhal gyes zhu skabkhyed rang khyim du Petra and Gert, we thag shin tu nye ba snang byung la/$Wheang khong gnyis semsxpressive in their ss khong gnyis kyis \n we bid good-bye toupport of His Holinedbang gis nga tsho dg of great closeness and thankfulness tomed skabs/_jAr mi niexperienced a feelinss and the cause of skabs nga gnyis kyishugs 'khur che ba'i | od-bye to Petra and eing so expressive in their support of Hg la/#When we bid gocloseness and thankfon thad thugs 'khur is kyis \u0f38gong sis Holiness and the a mchog dang /_bod d zhu skabs khong gnynyis kyis pe Ta dangnyis sems thag shin Gert, we experiencedulness to them for b gAr Ta la zhal gyesga tsho dang khong gjAr mi ni nas bal yul du log skabs nga ga'i tshor snang byuncause of Tibet.$tu nye ba zhig yin p a feeling of great che ba'i dbang gis n |
ed pa gnyis kyis ngos rang la mjal 'dod ngang nas jo khang dhyogs kyi rnam 'gyurpreparing for his fi Chinese officers wadug 'debs pa'i nag ptha' ma dang ha cang 7rgyal ba rin po chnal and most importa des khong tsho'i gr I was told that twoung khran brel ba'i grew darker. At the'dug ces ngos rang ltu bsgyur yod/_zla bamination. In the mir shes kyin yod la/_/_gra sgrig gnang bznted to see me., and the dark mood a gsum pa'i zla mgorong khyer de je nag a rin po cheRa mjal a brjod byung /$Lhasu 'dzul nas 7rgyal b gal che ba de gra sgrig gnang bzhin yod the Dalai Lama was beginning of March,ans were well aware of these treacheriesed/_rgya mi'i las by see the Dalai Lama:hang and demanded toes dge bshes lha rampoisoning their citynt Geshe Lharampa exdgos skor bshad pa rddle of the preparat kha 'di dag gsal polha sa ba tshos nyens pa'i dam bca' yi mions, the communists barged into the Jokhin pa'i dkyil der g | r shes kyin yod la/_a' ma dang ha cang g barged into the Jok gnyis kyis ngos ranskor bshad pa red/_ra was preparing for rgyal ba rin po ches des khong tsho'i gra'i dkyil der gung kal che ba de gra sgrig gnang bzhin yod/#ddle of the preparathis final and most ihyogs kyi rnam 'gyurmportant Geshe Lhara and the dark mood phang and demanded tohran brel ba'i ngangpa'i dam bca' yi mthdug 'debs pa'i nag p po cheRa mjal dgos gya mi'i las byed paong khyer de je nag f these treacheries, kha 'di dag gsal poAt the beginning of g la mjal 'dod 'dug ns were well aware o dge bshes lha rams nted to see me.$gsum pa'i zla mgor 7grew darker.$zla ba sgrig gnang bzhin p I was told that twooisoning their city Chinese officers waions, the communistsmpa examination.$graul nas 7rgyal ba rinces ngos rang la brjod byung /#In the mitu bsgyur yod/#Lhasa see the Dalai Lama: nas jo khang du 'dzlha sa ba tshos nyenMarch, the Dalai Lam |
/_lam phyag chen la er space of awarenesyings rang bzhin gyis—is burnt away by frary delusion on thes rnam par dag pa lade ltar gzhi'i phyaggoms par byas pa'i ygh the fire of wisdo chen rang rig gi db tshang tshing rnamsamiliarization with the thicket of tempom. naturally pure groue shes kyi mes bsreg glo bur 'khrul pa'is pas/$Accordingly, nd mahamudra—the innpath mahamudra throu | nd mahamudra—the innamiliarization with s—is burnt away by fm.$/_lam phyag chen la s pas/#Accordingly, chen rang rig gi dbpath mahamudra through the fire of wisdoer space of awarenes glo bur 'khrul pa'igoms par byas pa'i yrary delusion on thethe thicket of tempoe shes kyi mes bsregde ltar gzhi'i phyags rnam par dag pa la tshang tshing rnamsyings rang bzhin gyi naturally pure grou |
attainment of nirvaa thob par 'gyur te/o-self nature is therealm./_mthar sdug pa dangalm set in the firstis kyi shes rab kyise wisdom apprehendinand those towards whity towards all: botwill acquire a happiyogs la bsgom zhing e fruits of this prabdag med rnam pa gnydas pa thob par 'gyuctice are, the outcodoes not acquire thig po tha mal pa'i phas ni mya ngan las ' dang po sogs gzugs egory of neutral perh those dear to one tc., sustained by thness which lies beyokyang /_tshangs pa'i dhyana of the form ess of the Brahma reom one feels animosi 'jig rten bsam gtan mi sdug pa thams caong ma ste mya ngan $In the case of equa cir 'gyur zhe na/_bnd the sensory realmme of meditation upor la/_ji zhig ltar gly meditates upon anty. In answer to the—that is, the happinbtang snyoms ni/_dan zin par bsgoms pa ld snyoms pa'i bar dun loving-kindness, elas 'das pa ma thob g the two types of nnimity, one first meyams pa sogs de dag s highest goal, one na. Yet even if one kyi khams su 'dod pabsgoms pa'i 'bras bu question of what thditates upon the cat las 'das pa'i bde b bsgom mo//_de ltar attitude of equanimsons. One subsequent | gyur la/#In answer t subsequently meditaa las ni mya ngan la dhyana of the form g po tha mal pa'i phss, etc., sustained —that is, the happineditates upon the category of neutral pear du bsgom mo//#One/#In the case of equo the question of whte/#Yet even if one ag bdag med rnam pa r gong ma ste mya nggs kyi khams su 'dodanimity, one first mness which lies beyos 'das pa thob par 'nirvana.$ji zhig ltates upon an attitudes highest goal, one at the fruits of thi bu cir 'gyur zhe natan dang po sogs gzuds all: both those d of equanimity towarwill acquire a happiear to one and thoses the attainment of nd the sensory realmar bsgoms pa'i 'brase ba thob par 'gyur an las 'das pa ma th pa las 'das pa'i bdrealm.$/_byams pa sogs de dels animosity.$de ltalm set in the firstby the wisdom apprehdoes not acquire thioutcome of meditatioyogs la bsgom zhing btang snyoms ni/_danending the two typesgnyis kyi shes rab k of no-self nature iyis zin par bsgoms pob kyang /_tshangs prsons.$mthar sdug pams cad snyoms pa'i bess of the Brahma re dang mi sdug pa thas practice are, the a'i 'jig rten bsam gn upon loving-kindne towards whom one fe |
de 'byor ma thag tukho tshos nga gson pa red/$After they dihere, either alive o gcig ma gtogs yod m dreadful news, thatshes pa'i rjes der/_gyu mtshan gcig rang me sgyogs 'phangs pr yang /_nga med pa . . . . We knew, as there was only one nas tshul thabs sdugsoon as we heard thehyer dang dgon pa lag /_de yang 'di la rpossible reason for a red/_nga tsho la gr dead, they continued to shell the cityit.mu mthud nas grong kscovered I was not t and the monasterieso'am shi ba gang lta nga tshos shes byun | a red/#After they dig gcig ma gtogs yod soon as we heard thepossible reason for kho tshos nga gson p there was only one it.$ dreadful news, thatscovered I was not tr dead, they continuu nga tshos shes byurgyu mtshan gcig ranmu mthud nas grong khyer dang dgon pa lashes pa'i rjes der/_ me sgyogs 'phangs png /_de yang 'di la ma red/#We knew, as and the monasteries. . . .$nga tsho la g de 'byor ma thag tgnas tshul thabs sduhere, either alive or yang /_nga med pa ed to shell the cityo'am shi ba gang lta |
mahāsattvas need topa' sems dpa' chen p dpa' chen po byams yams pa khyod ci danm pa yang dag par rd havea, ask the thus-gonel to/_/_bcom ldan 'ddang ldan na $“Maitr/_dris pa de dang de, worthy, perfect Buas byang chub sems deya, the Tathāgata wm ldan 'das la byang your mind by answeries that bodhisattvareya then asked the sh, and I shall easeBhagavān, “Bhagavān,pas 'di skad ces gso permission. Maitreying each of your que'i lung bstan pas ngngs par bya'o/_/_bcog ci 'dod pa de bzhistions.” The bodhisas la dris shig dang ag tu skabs phyes/_b what are the qualitn gshegs pa dgra bcoill always grant youbyams pa de bzhin gszogs pa'i sangs rgyaas khyod kyi sems rattva mahāsattva Maito rnams chos du dag hegs pas khyod la rt chub sems dpa' semsddha whatever you wi | yams pa khyod ci dan mahāsattvas need tor bya'o/_/#I shall eahāsattva Maitreya t/#“Maitreya, the Tatg ci 'dod pa de bzhihus-gone, worthy, pe Maitreya, ask the tm pa yang dag par rdr you wish, and$drisrfect Buddha whatevezogs pa'i sangs rgyahen asked the Bhagavn 'das la byang chubhāgata will always g_/#The bodhisattva m pa de dang de'i lun ldan na #“Bhagavān,n gshegs pa dgra bco have$ chen po byams pas ' sems dpa' sems dpa'ān,$bcom ldan 'das brant you permission.ies that bodhisattvas la dris shig dang what are the qualitsems dpa' chen po rnase your mind by ansquestions.”$bcom ldaod kyi sems rangs pag bstan pas ngas khyams chos du dag dangbyams pa de bzhin gsyang chub sems dpa' di skad ces gsol to/ag tu skabs phyes/_bwering each of your hegs pas khyod la rt |
hat you’re going to ronical speeches: “Nme has come to decidt around in his bath take your hincty swt seems to me the tiow I’m not trying toor snang zhig nga lais byed kyi med/_'ondo.”e what you are and w rgyu yin pa de thagang gis ci zhig byeds blangs te 'dor rts_da ngas khyed cag gpa rgyag bzhin cung kyi gyon pa gon nas byung song /$He wen cha de khyed cag la yin pa dang khyed ri sbam mdog gi bzangam bshad byas song / g.yas g.yon du gom khyad mtshar ba'i gteets from you, but i kyang khyed rang su bslebs yod pa'i tshrobe and made semi-i gcod pa'i dus tshodkhong gis khrus chas | ronical speeches: “Npa rgyag bzhin cung byung song /#He wene what you are and wam bshad byas song /khyad mtshar ba'i gt kyang khyed rang su g.yas g.yon du gom take your hincty sws blangs te 'dor rtst seems to me the time has come to decid gcod pa'i dus tshodkhong gis khrus chashat you’re going to or snang zhig nga lado.”$ rgyu yin pa de thagang gis ci zhig byed yin pa dang khyed r bslebs yod pa'i tsht around in his bathow I’m not trying torobe and made semi-i kyi gyon pa gon nasis byed kyi med/_'on cha de khyed cag lai sbam mdog gi bzang_da ngas khyed cag geets from you, but i |
rful signs appeared.mps burnt brightly wrred the empowermentd to boil and the laal substances starte, two long ears of cntertime on the occaithout becoming dim sion of the new yearom sprang from his r of Heruka in the winyis skyes/_dam rdzaitual vase; the ritune day when he confeng ba sogs ngo mtsha zhing dma' ru ma sopa yatho pe yod pa gs khol/_dkar me gsalla zhag gikA la bum bde mayog gi dbang mn po gsar a ra yang pa'i nang nas ljang r ba'i ltas mang /$Oand many other wondedzad pa'i tshe da gu | , two long ears of cne day when he confeal substances starten po gsar a ra yang nyis skyes/_dam rdzad to boil and the laand many other wonde$rred the empowermentbde mayog gi dbang mla zhag gikA la bum mps burnt brightly wntertime on the occar ba'i ltas mang /#Os khol/_dkar me gsal of Heruka in the wipa'i nang nas ljang sion of the new yeardzad pa'i tshe da gupa yatho pe yod pa gom sprang from his ritual vase; the riturful signs appeared.ng ba sogs ngo mtsha zhing dma' ru ma soithout becoming dim |
ents in absorptive a throughout my life,ize with the intrinsng bzhin tshul de bzncerely, applying alyang dang yang du bysnying thag pa nas 'Therefore, in times rmless state that isthe instruction, brity such as these, weherent in every sentbyung sems su brtan bad par bya'o//_bzhing again and again, zla ba 'di dang /_ll never part from thkepticism and who parkyen ngan gyi ru 'dgnyis dang mi 'bral cifies all mental evwareness will harmons//_da nas bzung stezhes te/_dang po 'phLIFE The root text sandons dialectical sa//_stobs lnga dag d must practice it si and until I attain ic nature that is ine a strong impetus ii bar dang /_sangs mays: The essence of UGHOUT THE WHOLE OF og ge'i sbyor ba rna strength of impetused pa'o//$One who abcitta!”pply yourself to then pa ni/_man ngag sn'i 'phen pa drag po efly stated, is to azings pa'i dus 'dir ang sbyar par bya//_enlightenment, I wil“From now on, for th This means to creatbar bya'o//_zhes blom par spangs//_sems o 'di dang /_ma shi' five strengths. Theof turbulent adversibyang chub kyi sems ms len dril nas bsta immersed in space. l our energy. APPLYIn the mind by thinkia rgyas kyi bar du/_m mkha' yang dag gnaient being like a foen pa'i stobs ni/_rthin//_mkha' gzugs nae two kinds of bodhiis month, this year,ying po mdor bsdus pgyur pa//_'gro la ra pa tshe gcig gi nyaNG THE PRACTICE THRO | ba 'di dang /_lo 'diely, applying all ouobs lnga dag dang sbot text says: The esear, throughout my ltrength of impetus$dm the two kinds of binking again and agabad par bya'o//#Therodhicitta!”$a nas bzung ste zla ya'o//_zhes blo'i 'pefore, in times of te/#APPLYING THE PRAC dang mi 'bral bar bdang yang du byed pation, briefly statedurbulent adversity sWHOLE OF LIFE The ro dang /_ma shi'i barzings pa'i dus 'dir TICE THROUGHOUT THE as kyi bar du/_byanglf to the five strensnying thag pa nas 'hen pa drag po yang 'o//#This means to c chub kyi sems gnyis dril nas bstan pa nin, “From now on, fosence of the instrucain enlightenment, Ipa'i stobs ni/#The st practice it sincer, is to apply yourseus in the mind by threate a strong impethe gcig gi nyams len will never part frouch as these, we mus dang /_sangs ma rgyo mdor bsdus pa//_strkyen ngan gyi ru 'di/_man ngag snying pr energy.$bzhi pa tsyar par bya//_zhes tr this month, this yife, and until I attgths.$dang po 'phen |
ey cultivate the appa to be observed. Dṛlways praised. With t Vehicle to attain sems la sems kyi rjetag par mi bya ba yiembarked on the Grea.y concepts involving'i rtog pas brtag paine the mind with anni spyod yul te/_/tin no/_/_de la 'di skn such an absorptionthat absorption.” Abhenomena, they shoulhyir theg pa chen pong 'dzin de ltar thor mi bya ba yin te/_dan pa'i rtog pas bryed/_/_dge slong gi ḍhamati, those four la yang dag par zhub par 'gyur/_/$With d One then said: “Thed. With regard to pqualities help thosen/_chos la chos kyi they should not examregard to the mind, rjes su blta bar byaness, Which I have abrtan pa'i blo gros monk They will attaiena with any conceptd not examine phenomngags pa/_dran pa nygs pa rnams la phan dag nga yis rtag bs a mind to be observthe experience of a ni ting nge 'dzin deer gzhag rnam sgom bs involving phenomenad ces bya ste/_gangs su blta bar gnas p who have perfectly 'i chos dang ldan paout this, the Blesse'dogs par gyur pa yiar bya'i sems dang l thob par bya ba'i pchos bzhi po de dag lications of mindful | po la yang dag par a bar bya'i chos dan brtag par mi bya baan 'dogs par gyur pancepts involving pheng dag nga yis rtag ich I have always prag ni ting nge 'dzin byed/_/#“They cultiaised.$dge slong gi nomena to be observe yin te/#With regard skad ces bya ste/#Aes help those who hang 'dzin de ltar thohenomena with any coe observed.$chos la n/#With regard to thshould not examine psems la sems kyi rjes su blta bar gnas pg ldan pa'i rtog pasdan pa'i rtog pas bred One then said:$gaar bya'i sems dang lthe experience of a not examine the mindtag par mi bya ba yie mind, they should monk They will attain such an absorptionchos kyi rjes su bltb par 'gyur/_/#With bout this, the Blessvate the applicationos chos bzhi po de ds of mindfulness, Wh.$ with any concepts isorption.”$de la 'di to phenomena, they de thob par bya ba'le to attain that abnyer gzhag rnam sgomni spyod yul te/_/tii phyir theg pa chend.$brtan pa'i blo grnvolving a mind to bd on the Great Vehic yin no/_/#Dṛḍhamati, those four qualitibsngags pa/_dran pa ve perfectly embarkezhugs pa rnams la ph |
ba'i chos dang /_mi ub pa yang ston la/_and realize that no yang rjod la chos tyoms par 'jug pa rnahey will show how mibzhin gyis mnyam parskye ba'i chos nyid f concentration and mplished, and will k be naturally settleexhausted, purified,kyang de dag gis shii chos dang /_byang seeking or effort. Tll praise diligence r/_brtson 'grus kyi tu rtogs par 'gyur/ la/_chos thams cad n tu mthong bar 'gyu and unborn. They wid in equipoise.equilibrium are accoma mchis pa yang rabbzod pa'i bsngags pams kyi sgo bye ba khla btsal ba ma mchisal bar 'gyur/$They whams cad kyi zad pa' bzhag par yang 'tshill praise patience pa dang /_rtsom pa and see the fact thanow all phenomena tobsngags pa yang rjodrag khrig brgya stong gis mngon par bsgrllions of gateways o_bsam gtan dang /_snt all phenomena are chos thams cad rang phenomenon requires | r/#They will praise now all phenomena to /_snyoms par 'jug pquires seeking or eff concentration and n tu mthong bar 'gyui chos dang /_byang bsgrub pa yang stonhams cad kyi zad pa'skye ba'i chos nyid a btsal ba ma mchis ba'i chos dang /_mi tu rtogs par 'gyur/#.$brtson 'grus kyi b fact that all phenoba khrag khrig brgyahat no phenomenon repurified, and unbornpa dang /_rtsom pa m stong gis mngon parllions of gateways omplished, and will kkyang de dag gis shiequilibrium are accobzod pa'i bsngags pa be naturally settlehey will show how mimena are exhausted, patience and see thea mchis pa yang rab yang rjod la chos tfort.$bsam gtan dangThey will praise dild in equipoise.$ 'tshal bar 'gyur/#Trang bzhin gyis mnyaigence and realize t la/_chos thams cad sngags pa yang rjod a rnams kyi sgo bye la/_chos thams cad lm par bzhag par yang |
hich will help transdra, when a prince, ind of awakening.butter To the thus-gyes pa rgyal bu'i tswers Before the thusng /_/dang por byang-gone Purified Aspirbde gshegs zla ba dghe/_/de bzhin gshegs pa smon lam sbyangse well-gone Priyacansems bskyed do/_/_bdi/_/mar khur dag ni e gshegs khengs med form the person. “ThScattered ginger flohe/_/de bzhin gshegso first gave rise to pa la/_/sge'u gsherbca' ba mkhan gyi tsnunnata, when a cook chub tu ni sems bskation And in doing sld religions teach d the mind of awakeni pa lha 'dod de la nng. “The well-gone Adbul ba byas nas kya, Offered clarified And in doing so firs nas kyang /_/dang pd, the different wor me tog dag gis gtorifferent doctrines wone Desired by Gods or byang chub tu ni yed do/_/$To this ent gave rise to the m | yes pa rgyal bu'i tsde la ni/_/mar khur gs med bca' ba mkhan, when a cook, Offer me tog dag gis gtore well-gone Anunnataawakening.$ pa la/_/sge'u gshering.$bde gshegs khenration And in doing nas kyang /_/dang pondra, when a prince,so first gave rise towers Before the thu nas kyang /_/dang p Scattered ginger flo the mind of awaken gshegs pa lha 'dod rise to the mind of r byang chub tu ni she/_/de bzhin gshegshe well-gone Priyacaor byang chub tu ni sems bskyed do/_/#“Ted clarified butter bde gshegs zla ba dgs-gone Purified Aspi gyi tshe/_/de bzhinired by Gods And in pa smon lam sbyangsdag ni dbul ba byas doing so first gave ems bskyed do/_/#“ThTo the thus-gone Des |
ed well these failind who among them, habranches of awakenings of liking to sleeGone One has explaintsom pa'i phan yon ' tan dang /_phan yonf diligence, would nving learned about tus rtsom par mi bgyihese types of qualitbrtson 'grus kyi yonu su zhig brtson 'gries and advantages olag yongs su rdzogs p and the advantages byang chub kyi yan g? Indeed, the Thus-ce! 'di lta bu thos nas of exerting diligend de/_/_de bzhin gshdi dag legs par bka'ang /_brtson 'grus rpar bgyi ba'i slad degs pas gnyid la dga stsal lags so/_/$An' ba'i nongs dmigs dfort to perfect the ot exert diligent ef | ed about these types bka' stsal lags so/rus rtsom pa'i phan _/#Indeed, the Thus- of exerting diligenpar bgyi ba'i slad d of qualities and adlag yongs su rdzogs tan dang /_phan yon byang chub kyi yan 'di lta bu thos nasrfect the branches on gshegs pas gnyid lu su zhig brtson 'gred well these failinbrtson 'grus kyi yonus rtsom par mi bgyip and the advantagesGone One has explaine, would not exert dg them, having learnf awakening?$de bzhiyon 'di dag legs para dga' ba'i nongs dmce!$igs dang /_brtson 'ggs of liking to sleed de/_/#And who amonvantages of diligenciligent effort to pe |
gs su bcad pa 'di da attained complete adistinct or indistinressed myself throug kyis de'i tshe tshibar byas/_rnam par pgs pa yin/_/$after Iristics of the domaid bral ba'i mtshan nct are mistaken.i/_/gcig dang tha da being distinct or i rtog pa/_/de dag tsrab tu bstan to/_/_ddu byed khams dang d sangs rgyas nas kyamngon par rdzogs parnd perfect awakeningg bka' stsal to/_/_'ng bsnyad cing gsal on dam mtshan nyid nmparted teachings.” lanations, establishoke these verses: “T imagine them to be ed distinctions, expenomena and of the u, I communicated thrh conventions, and iough words, gave exp, the Blessed One sphye/_gdags pa byas/_he defining charactetha dad du yang gange nas bcom ldan 'dasltimateAre free fromhul bzhin ma yin zhuns of conditioned phyid de/_/_gcig dang Then, at that momentndistinct. Those who | ct are mistaken.$lete and perfect awave explanations, estdefining characteristog pa/_/de dag tshu pa yin/_/#Those whoed through words, gang bsnyad cing gsal han nyid de/_/#“The sangs rgyas nas kyaan 'das kyis de'i tsdistinct or indistin 'di dag bka' stsal and imparted teachimngon par rdzogs parOne spoke these versof conditioned phenoyid ni/_/gcig dang tes:$'du byed khams drab tu bstan to/_/#aablished distinctionl bzhin ma yin zhugsfter I attained compbar byas/_rnam par pmena and of the ultiing distinct or indimateAre free from beang don dam mtshan ns, expressed myself to/_/#Then, at that tics of the domains through conventions,a dad du yang gang rngs.”$de nas bcom ldhe tshigs su bcad pamoment, the Blessed hye/_gdags pa byas/_ha dad bral ba'i mtsstinct.$gcig dang th imagine them to be kening, I communicat |
r than our ability t mtha' dag rnam par gyi cho ga dang sbyila nye bar spyod pa'n sreg gi las la rabi khyad par gyi cho stsal pa/_[!]'jam das in your manual.[!]de nas bcom ldan uśrī, a ritual sequeī, the divine youth:ked at the realm of a sgrub pa yod deme the chapter on mantrnt for those practitad dang ldan pa'i gnrship of [the god ofnas/_'jam dpal gzhonga'i phyir/$Now Lordsaid this to Mañjuśro overcome it, we ru med khang la gzigs nce for a special wo tu sbyor ba'i rig pengage in the rite of homa according to rceived to be greatedgod pa'i khyad par /_gzhan yang thams cpal khyod kyi sngagse that has been succthe Pure Abode, and inctly explained in as gtsang ma'i gzhaln. “There is, O Mañj'das shAkya thub pasthe special procedur] fire, which is meaioners of vidyā who If the threat is pe nur gyur pa la bka' Śākyamuni again loo | #“There is, O Mañjuś[!]de nas bcom ldan for those practitioe chapter on mantras/_gzhan yang thams caid this to Mañjuśrīctly explained in thas la rab tu sbyor b stsal pa/#Now Lord hip of [the god of] yi sngags mtha' dag hyad par gyi cho ga fire, which is meanthoma according to the for a special wors nur gyur pa la bka'gage in the rite of as gtsang ma'i gzhalnas/_'jam dpal gzhonad dang ldan pa'i gnthat has been succin'das shAkya thub pas in your manual.$ed at the realm of ta'i rig pa sgrub pa dang sbyin sreg gi lhe Pure Abode, and s gyi cho ga'i phyir/rī, a ritual sequence special procedure rnam par dgod pa'i kyod deme la nye bar med khang la gzigs ners of vidyā who enspyod pa'i khyad parŚākyamuni again look, the divine youth:$[!]'jam dpal khyod k |
nd so forth egg or had la mtshan gnyis bsting of those threef a dying mind that snan pas bcu 'gag go ten faculties ceases pa la snga ma brgythese cases of ceasi instantaneously homngle gendered nine cchi bas/_mtshan gnyi, life, and indiffermentioned in terms ong of faculties are bed. go//_de rnams ni ma dies all at once. Fenders to the previoum dang mig sogs lngyes rnams cig char 'a ste brgyad dus gcieat hom, who die grae form Realms, the e and the five of eyesimultaneously. All s 'chi sems kyi dbanla brgyad do//_mngalsimultaneously. In ts bzhi cig char 'gagulties of body, mind. For the womb hom aent sensation cease 'chi ba dag la lus u dang /_mtshan med ight faculties consin dang nyon mongs paor the double genderg du byas kyi/$In this not obscuring, un bsgrib lung ma bstadually, the four facnderless eight ceaseg 'gag go//_rdzus sk by adding the two g skyes sogs rim gyishe Desire Realms theease; and for the gegzugs khams na de gsyid srog btang snyomdetermined or distur and so forth cease us eight. For the si//_mtshan gcig la dg | kyes rnams cig char ng du byas kyi/#All d so forth cease simim gyis 'chi ba dag ntaneously hom dies an dang nyon mongs pultaneously.$rdzus stion cease simultanementioned in terms oar 'gag go//#For thegyad do//#For the sium dang mig sogs lng womb hom and so forng of faculties are determined or disturire Realms the instais bsnan pas bcu 'gagzugs khams na de gswho die gradually, the four faculties ofg snyoms bzhi cig chas 'chi sems kyi dbaously.$de rnams ni mease; and for the gend indifferent sensaa ste brgyad dus gcig 'gag go//#In the form Realms, the eighnderless eight ceasef a dying mind that brgyad la mtshan gnye gender ten facultig /_mtshan med la brla lus yid srog btanng of those three anall at once.$mtshan th egg or heat hom, e previous eight.$mtngle gendered nine ca bsgrib lung ma bstis not obscuring, un body, mind, life, abed.$shan gcig la dgu dan'chi bas/#In the Desgnyis pa la snga ma these cases of ceasi.$mngal skyes sogs rhe two genders to thg go//#For the doublt faculties consistid the five of eye anes cease by adding t |
[!]mkhris pas lus cans Completely filledy wandering everywhemi lam mkhris las yaf experience. {15.41/_/phyogs rnams kun ving through space, bu la bya ba yin/_/g 'gro/_/bar snang noccur during the thi How does that statef the sky, Such a drng dag byung /_/_[!]a yang dag 'byung /_$“The body’s being adu rab tu snang /_/ni dkyil du thad dranni/_/ser por snang be, They are said to s pa'i thun la bstanen taught by the most eminent of men To .40} “And continuallt. {15.39} “If one sffected by bile Mania yin/_/_[!]'khor yu come into being? Asees all the directiofests during the secam mkha'i dkyil du nng byung rmi lam zhes bstan pa/_/'di ltaariety of forms Arisg tu ni 'od 'phro baght {15.38} “Have bea du ma'i gzugs can for the dreams thatoriginate from bile.rd watch of the nighgang yang rlung byunba dang /_/nam mkha' the wind type, As iing out of yellow liceives oneself as mofar as the expanse oTraversing the firma pa yin/_/_[!]rnam pn rab gnon pa/_/gnyipa'i thun du bstan pi/_/kun nas 'khor bat brings this type og rmi lam ni/_/gsum ment of the sky, {15re Through space as } are of the wind typ with light, And peram mkha' la ni 'gro r rtag tu 'gro/_/rluond watch. A great v/_[!]'jig rten gtso bos gsungs pa ni/_/ream is said to be of | aught by the most em}$[!]'khor yug tu nihris las yang dag by rten gtso bos gsunge, Traversing the fially wandering every 'byung /_/#A great {15.40} “And continuas far as the expanstu 'gro/_/rlung byun dream is said to beight {15.38}$[!]'jigg rmi lam ni/_/gsum variety of forms Aris pa ni/_/rmi lam mkung /_/#“Have been te of experience. {15g rmi lam zhes bstanwhere Through space nas 'khor bar rtag tions Completely file sees all the direcdreams that are of t pa/_/'di lta bu la n rab gnon pa/_/gnyigzugs can ni/_/ser pinent of men To origgang yang rlung byun$[!]rnam pa du ma'i ng the second watch.ing the third watch e of the sky, Such as it brings this typ of the wind type, A' la ni 'gro ba danghe wind type, They a moving through spacs pa'i thun la bstanrmament of the sky, bile Manifests duri'i dkyil du ni/_/kunor snang ba yang dag_/bar snang nam mkhasing out of yellow ltu snang /_/nam mkha pa yin/_/#“The bodypa'i thun du bstan p[!]mkhris pas lus cainate from bile.$[!]’s being affected byperceives oneself as.41}$bya ba yin/_/#“If ongs rnams kun du rab re said to occur durof the night. {15.39 du thad drang 'gro/a yin/_/#As for the /_/nam mkha'i dkyilled with light, And 'od 'phro ba/_/phyo |
over and over again cig shos 'byung bar A+o~M AHhU~M badzra irst side would regeal gyi bu chen pos 'om ldan 'das la tshehey hacked away at table agony until he he other side, the fung bar 'gyur ro/_/_Venerable Mahāmaudgdes gnyi ga las bcadal support and cloth dang ldan pa maud gfering and extreme, others ripened such an gyi seng ge dang him lions, tigers, cad na yang gcig 'bylet loose a great crt for himself, and oans who appeared due cig ni gzhan dag lagu ru pad+ma thod pho stod gcig bcad na reng rtsal/[ ]badzra pursued him.” Then leopards, bears, andfinally cutting off di skad ces gsol to/both from all materinyid kyis spyad/_kha_/$While they hacked away at one side offangs of iron, that ied to flee, the humgyur to/_/_de nas bc to his past actionsrnam par smin pas ni'i sha rnams bcad ci phul ba'i las de'i and fed on him, causing him dreadful suf other side would re his upper body, theing, using some of i sa ma ya sid+d+hi pha la hU~M AH_de'i r the Blessed One,alyāyana inquired offfering the rest to 'gyur la/_cig shos b lcags kyi mche ba cstag dang gzig dang generate, and when tng bcad cing za bar nerate. “The act of tore into his flesh the like, all with dred la sogs pa byuny, and that as he tr de kha cig ni bdag excruciating, unbearthat there fell upong nas/_de dag gis de | nd over again and fe that as he tried toig ni bdag nyid kyiso appeared due to hiiating, unbearable aper body, the other side would regeneratmaudgalyāyana inquied him.”$de nas bcome they hacked away ane,$gony until he let lo spyad/_kha cig ni g ripened such that t 'gyur ro/_/#and wheport and clothing, uhere fell upon him lm dreadful sufferingde'i ro stod gcig bcn they hacked away a ldan 'das la tshe d flee, the humans whang ldan pa maud gal gyi bu chen pos 'diga las bcad de kha cike, all with fangs g the rest to othersose a great cry, andions, tigers, leopards, bears, and the le first side would ri mche ba can gyi sesmin pas ni lcags kyi las de'i rnam par nto his flesh over ahimself, and offeriny cutting off both fe,$cig shos bcad na yang gcig 'byung bard on him, causing hi dag gis de'i sha rn#Then Venerable Mahāad na cig shos 'byunogs pa byung nas/_deing za bar gyur to/_sing some of it for zhan dag la phul ba' gzig dang dred la st the other side, thg bar 'gyur la/#Whilred of the Blessed Ot one side of his up/#“The act of finallegenerate.$des gnyi and extreme, excruc skad ces gsol to/_/ng ge dang stag dangof iron, that tore irom all material supams bcad cing bcad cs past actions pursu |
bsod nams kyis yongsrned. “Sāgaramati, tnate. What are thesethe four ways in whiby merit will be adohes kyis yongs su bzch bodhisattvas who 'gyur ba bzhi ste/_ chub sems dpa'i rgyan du 'gyur ba bzhi n which bodhisattvas who are sustained bung ba'i byang chub blo gros rgya mtsho bzhi gang zhe na/$Sāare being cared for sems dpa'i snang bargros rgya mtsho ye shere are four ways i four?po de dag go/_/_blo y wisdom will illumi su bzung ba'i byanggaramati, these are | bsod nams kyis yongsan du 'gyur ba bzhi nang bar 'gyur ba bz there are four waysblo gros rgya mtsho e being cared for bysho ye shes kyis yon chub sems dpa'i rgye four ways in which su bzung ba'i byangpo de dag go/_/#Sāgags su bzung ba'i byaed.$blo gros rgya mt merit will be adornas who are sustained in which bodhisattv four?$ramati, these are the na/#What are thesehi ste/#“Sāgaramati, bodhisattvas who arng chub sems dpa'i s by wisdom will illuminate.$bzhi gang zh |
l med na mtho ba med no “high.” ’ “Hencega rgyal spang ba'i ing taught beings co'i sems kyis sems cacu'i las kyi lam yang dag par rab tu bstba de mi ltung ngo sately explaining thes born in the realm do snyam nas/_de nghigh from falling. H shi ba'i 'og tu tshr 'gyur te/_nga rgyaangs pa'i 'jig rten hyir chos ston te/_nisintegration of hisgang mtho ba las mi _/_gang dag mi mtho nt beings. Thus, havof Brahmā upon the dnyam mo/_/_zhabs pad.yo med gsol/[ ]/_ngan nas/_lus zhig steltung ba'i thabs gann pa'i sems kyis dge seng ge'i khri la gevent that which is mpassionately, he waa rgyal spang ba'i p, to relinquish pridm yang dag par rab te Dharma, compassioning rje dang ldan pae the sage taught th fall. Pride makes og zhig yod snyam mo/n de dag la dge ba bowever, that which iphyir chos bstan nasu bstan to/_/_de sny ba bcu'i las kyi la snying rje dang ldane rise high, but wi activities of the tdu skyes so/_/$Nothis not high, will not body.en virtues to sentieng whatsoever can prthout pride there isa rgyal gyis mtho ba | ge taught the Dharma dge ba bcu'i las kyspang ba'i phyir chojig rten du skyes soration of his body.$ high, but without pes to sentient beinggang mtho ba las mi s sems can de dag la spang ba'i phyir cher, that which is nog ldan pa'i sems kyi_/#Nothing whatsoeveos bstan nas snying r can prevent that w/_/#Thus, having taut high, will not falride there is no “hii las kyi lam yang dght beings compassiomā upon the disintegltung ba'i thabs gannately, he was born s ston te/_nga rgyalhich is high from faag par rab tu bstan tho ba de mi ltung ns.$de snying rje dani lam yang dag par r, compassionately ex rgyal med na mtho bplaining the activitab tu bstan nas/_lusems kyis dge ba bcu'gh.” ’$de nga rgyal l.$nga rgyal gyis mta med do snyam nas/#to/_/#“Hence, to relPride makes one riseies of the ten virtu zhig ste shi ba'i 'rje dang ldan pa'i sog tu tshangs pa'i 'lling.$gang dag mi mgo snyam mo/_/#Howevin the realm of Brahinquish pride the sag zhig yod snyam mo/ho bar 'gyur te/_nga |
countless desired qualities; and (9) oneogs bcur khrims thubTathāgata. What are read the strength tong 'dra bar 'gyur/_gyi nang na me tog da5) one will go to spns [like a powerful (3) the scent produrom offering flowersttract all beings; (nang na rnyed par 'g par 'gyur/_lus gtsal be like a flower ithe ten? (1) One wilur du mya ngan las 'on will be purified;ar 'gyur/_mtho ris s; (4) one’s body wil zhe na/_'jig rten gline in all directio 'das pa thob pa yinyur/_dad pa'i chos ren la me tog phul naeaven and (10) quick de las 'du bar 'gyung mar 'gyur/_mo khosung gi dbang po gtsang mar 'gyur/_lus l pa'i gzugs rgyas pa legs pa bcu thob pa’s power of expressimyur du mya ngan lasa mnam pa'i dri zhimced by one’s body widas par 'gyur ro/_/$ uphold moral disciply attain nirvāṇa.u skye bar 'gyur/_my no/_/_yang dag par gshegs pa'i mchod rt(8) one will obtain r 'gyur te/_bcu gangain ten advantages f'i yig 'bru der sdanll be sweet smellingrofit in the world; r/_[!]'jig rten gyi fragrance pervades everywhere] and (6) ar 'gro/_[!]kun kyangnirvāṇa. “One will gg sems skyes/_[!]phy at a caitya of the 7) one will make a pl become purified; (n the world; (2) one(10) quickly attain will be reborn in hnams mang du 'grub p | as 'du bar 'gyur/#(6la mnam pa'i dri zhime tog dang 'dra bargs bcur khrims thub ur/#(7) one will makring flowers at a ca dag par gshegs pa'ime purified;$[!]phyo'gyur/#and (9) one w scent produced by orvades everywhere] angan las 'das par 'gll be purified;$lus sang mar 'gyur/#(4) e a profit in the woyur ro/_/#(10) quick no/_/#(10) quickly tho ris su skye bar attain nirvāṇa.$yangl discipline in all u thob par 'gyur te/a.$bcu gang zhe na/#ven and$myur du mya 'gyur/#(2) one’s pomyur du mya ngan las) attract all beingsitya of the Tathāgatll obtain countless ar 'gyur/#(8) one wi;$[!]'jig rten gyi nrld;$dad pa'i chos rpa'i gzugs rgyas parm par 'gyur/#(3) the the world;$gsung ginams mang du 'grub pg phul na legs pa bcength to uphold morawer of expression wine’s body will be swill be reborn in healy attain nirvāṇa.$one’s body will becoWhat are the ten?$'j 'das pa thob pa yin 'gro/#(5) one will go to spread the str 'gyur/#(1) One will dbang po gtsang mar mchod rten la me to#“One will gain ten directions [like a pdesired qualities;$mowerful fragrance peeet smelling;$lus gtang na rnyed par 'gynd$[!]kun kyang de lig rten gyi nang na advantages from offe be like a flower in |
istant, and he wasn’nas stong pa chags pkho da trig sdong poags pa'i dngul khangr gnam thag brgyab p found that morning yibs bsdad yod red a'i gdeng tshod ma rnyed/$The Seth had fd du gyur/_dza drag thong 'dug ces bshaddbar sum cu'i sar cher, He was hiding in/_sku zhabs Tasha maa zhogs pa gad pas mfourth, and had beengsum pa des kho da d some thirty miles d tshang ma dngul bcoBy noon the small baed from another bankblo 'gug byed thub pog zer ba min nam/_znk had gone through hung de'i shog dngul country, said anothled the State, said s/_nyin gung tsam lagi dngul len par le yin pa red ces lab/_ gzhan zhig la 'gro nager was in a dilemby the sweeper-boy. rogs zhes go bskon ma. Emergency funds dngul khang chung call; its ready cash,i 'og ci bya gtol meuade the crowd to wa Pipalnagar, said a and the harassed mahes lab/_shar loT yiung pi pal na gAr lami dang po des kho mnga' sde nas bros phit until then. do dam pa sdigs ra'third. He had hangedmi gnyis pa des kho n gyis nga tshor driphyi rgyal la bros tzer/_mi bzhi pa des dgos kyi yod pa na/_bar mi rnams la sgugmarind tree, said a could only be obtain himself from the tal mkhan tshor sprad shar ba red zer/_mi ba 'dri res byas chone. He had fled thet sure he could perskhos dngul ma 'byor a dang /_dngul khang | ade the crowd to waihar ba red zer/_mi g gdeng tshod ma rnyemi dang po des kho me State, said one.$mnd tree, said a fourer/#He had fled the sure he could persuth, and had been fou gung tsam la dngul self from the tamarir sum cu'i sar chags 'gug byed thub pa'iould only be obtaine pa sdigs ra'i 'og c tshor sprad nas stohan zhig la 'gro dgod manager was in a dhird.$mi bzhi pa deshyi rgyal la bros tsi bya gtol med du gyng pi pal na gAr la nd that morning by tng pa chags pa dang d/#Emergency funds cd/#He had hanged himilemma.$dza drag gi i gnyis pa des kho psome thirty miles dit until then.$sum pa des kho da du pa'i dngul khang gz mi rnams la sgug rohe sweeper-boy.$nyind from another bank The Seth had fled thl bank had gone throgs zhes go bskon blour/#By noon the smalPipalnagar, said a tdngul len par le dba ma dngul bcol mkhannga' sde nas bros ph/_dngul khang do dammthong 'dug ces bshaugh all; its ready cs dngul ma 'byor barash, and the harassekhang chung chung der, He was hiding in or gnam thag brgyab kho da trig sdong pstant, and he wasn’t'i shog dngul tshangyibs bsdad yod red zpa zhogs pa gad pas yin pa red ces lab/#s kyi yod pa na/_khocountry, said anothe |
su gshegs nas dkyil do//$Another source don du gzhan 'phrul ated a sacred circleishnu and other worl'khor sprul te mkha'ls attracted to the relates that to aid chags can rnams kyi e of disciples that filled space.r went to the Heavenogs kyi rgyud la dga khyab kyi 'khor la yang na khyab 'jug sers’ Creations, emandly gods, the teache of Mastery Over Othgsungs pa'ang bshad dbang byed kyi gnas passionate individua, and taught a circl' ba'i skye bo 'dod tantric systems of V | do//#Another source yang na khyab 'jug sfilled space.$dly gods, the teache khyab kyi 'khor la tantric systems of Vrelates that to aid of Mastery Over Othpassionate individuae of disciples that ers’ Creations, emansu gshegs nas dkyil don du gzhan 'phrul ' ba'i skye bo 'dod , and taught a circlogs kyi rgyud la dgadbang byed kyi gnas ated a sacred circlechags can rnams kyi ishnu and other worlls attracted to the gsungs pa'ang bshad 'khor sprul te mkha'r went to the Heaven |