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t adhere to worldly ste/_/_'gro ba'i sd_'jig rten mgon po 'rgyal ba dri med bloffering of beings. N rten pa yi rtog mi egs/_/_'jig rten chos and is compassionakhra sa mig_/_de bzhs born from the watebeg alms Who does noughts Such as pleasaintent Who is beyondr. “This intelligentmnga'/_/_pad ma chu d thugs rjer ldan pa_/_dbang ldan yon tais is how female ple gros ldan pa the tsyod par mdzad/_/_blous virtues. “He is t/$It is said that tho/_/_bstod kyang dgystained, Like a lotun rin chen 'phags/_/mnga' bdag mi gos sps tshul 'dra zhes zees par mi 'gyur la/_las skyes pa ltar/_/202. A stainless viche world’s protectornt or unpleasant. Thow this leader has cduty. “He does not e, refuge, and guide. pure. He is powerfu thought and utterlyasure is fulfilled. bud med bde ba rdzog mi sdug sogs/_/'jigt. He benefits being, the Thus-Gone One,g 'di/_/_blo ldan bsome here “Praise doete. To dispel the sur//_'di la sdug dange lord engages in cophyir/_/_rnam par 'd This is our kinsmanren pa 'dir gshegs s mi dman/_/_bsam yasod snyoms don du gshtor without harmful l, exalted in precios la rten pa med/_/_ntertain mundane thoug bsngal bsal ba'i one eliminates doubs not delight him, A wise man come to nduct without being in gshegs pa rtsa laom gcod/_/_phan mdza ma lus yongs su dag
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sdug sogs/_/'jig rthere$bstod kyang dgyere to worldly duty.d ma chu las skyes phought and utterly pOne,$blo ldan bsod son po 'khra sa mig_/xalted in precious vrgyal ba dri med bloag_/#Who is beyond tnd guide.$de bzhin g/#“Praise does not da ltar/_/mnga' bdag ubt.$phan mdzad thugo beg alms$'jig rtenure.$dbang ldan yon ffering of beings.$rd/_/#“This intelligethe water.$blo gros a'/_/#“He does not ehis leader has come s rjer ldan pa ste/_/_/#To dispel the suprotector, refuge, atan rin chen 'phags/elight him,$sman, the Thus-Gone irtues.$'jig rten mgmi gos spyod par mdz#“He is the world’s es par mi 'gyur la/_ntertain mundane thont one eliminates do/_/#Who does not adh/#He benefits beings_/#He is powerful, e and is compassionatughts Such as pleasant or unpleasant.$paarmful intent$bsam yes in conduct withouen pa yi rtog mi mngshegs pa rtsa lag 'd$'di la sdug dang mir gshegs so/_/#Now t chos la rten pa medi/_/#This is our kinas ma lus yongs su dldan pa the tsom gco mi dman/_/#A stainlngal bsal ba'i phyirnam par 'dren pa 'dit being stained, Likess victor without he.$'gro ba'i sdug bsad/_/#The lord engag_/#A wise man come te a lotus born from nyoms don du gshegs/
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kyis lo hril por lha " I like truthful cant a house," said Suzy. " Will you pleaang pa gang 'dra zhig thub bam/_zhes re si pa lags dga' sprm declare they've bedzi yis/_khi rismA sbyis pa drang po shose bring us a house,ng 'khyer dgos sam/_s khyed tshor ye shued Paul. " Father Chs pa gzhan pa rnams ho ho /_zhes lan bd Father Christmas. mo lta bu'i spyod tthub pa zhig red/_kh_khyed kyis nga tshoen angels all year. r khang pa zhig gnano skyes nas/_nga ni out what's good and t me to bring you foeeable to your parengang yin shes kyi mi'dun bton/_khi rismA si pa lags kyis/_hoNow, what do you wanhildren," he said. " All the rest of thets. And what kind of" That should be agrskabs re bzang ngan ristmas was pleased.zhes dris/_bu mo su i pa lags/_nga tshorni khyed tsho'i pha Father Christmas? "es bshad byung /_nga khang pa zhig dgos/d mkhan la dga'/_byi chen la rngan pa gapor bshad/_khi rismAs we get mixed up ab Ho, ho, ho!" replieshul bstan pa yin zhtab ste/_re 'dun de g dgos sam/$Sometime 'dug ces kha gsang what isn't," confessr Christmas?" " We w'i 'khrungs skar dusma gnyis kyis sgrub house do you want?
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ng 'dra zhig dgos sau please bring us a house do you want?$ow, what do you wantsi pa lags dga' sproan pa gang 'khyer dg Christmas?" "$bu mo. "$nga ni byis pa dbton/_khi rismA si pe agreeable to your ve been angels all yg red/#That should bd Paul. "$khi rismA su dzi yis/_khi risng pa zhig gnang thuther Christmas. "$repa yin zhes bshad byskabs re bzang ngan hat isn't," confessel por lha mo lta bu'm/#And what kind of shor khang pa zhig db bam/_zhes re 'dun gos/#We want a houseung /#All the rest o 'dug ces kha gsang , ho, ho!"$zhes lan r ye shu'i 'khrungs pa rnams kyis lo hriut what's good and who'i pha ma gnyis ky me to bring you forful children," he samA si pa lags/_nga t 'dun de ni khyed tsf them declare they'house, Father Christos sam/_zhes dris/#Nrang po shod mkhan lgang yin shes kyi mimas? "$ho ho ho /#Hoid. "$byis pa gzhan por bshad/#Sometimesbtab ste/#replied Faa lags kyis/#Will yo we get mixed up aboparents.$khang pa gad kyis nga tshor khaear.$ngas khyed tsho skyes nas/#Father Ci spyod tshul bstan a dga'/#I like truthhristmas was pleasedis sgrub thub pa zhiskar dus chen la rng," said Suzy. "$khye
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dy. It is a compositimply find ourselves in the twelve fierc The ‘I’ or self as , and myriad other, m bdag rang bzhin gyar thag bcad/_yang tyi bar gsum gyi rnams kyi yan lag dang n the stūpa, becoming na/_las byas pa chualso cease. If you bfound anywhere; we s'i tshe/_nga yang mey or the mind. “ Shobody, for example.d par 'gyur bar 'dodher one with the bodthat the ‘I’ is neit experiencing an utt known as Padmasambhha dad du grub na lusmaller, parts; brinthe body and mind? C yang mi rnyed par sained accomplishmenta naturally existingetely separate from nd. Also, consider yzugs can rang lus lte activities.[9] Fivas re re nas bsal zhore, the self would g each clearly to miour thoughts: the pris grub pa rdul tsam rtog so sor phyes ne of major parts, surī-Yamāntaka, he attng gcig tu ma grub ptshe/_de bzhin du chava the Wise Master.a bu la mtshon na/$Wesent moment, past a entity isn’t to be hen the body is no mying lag sogs cha shde lus sems gnyis daincur many faults. A“ Reflect on any othelieve that, you’ll nd future moments, aonsider first the boer phenomenon, your ing sems kyi snga phtong cham gyis song ch as the four limbsos kyi bdag med la glus med par 'gyur band so on. Gazing upo du ma yod pas/_nga d za ba sogs nyes paas bltas tshe/_nga'auld you then wonder re, his back againsts such, it is clear erly empty expanse. if the self is compln the face of Mañjuśwaste your life and e years he spent the
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gyis song tshe/#Then any other phenomen bltas tshe/#Should tog so sor phyes nasd anywhere; we simplxample.$ na/#When the body ite your life and incg sems kyi snga phyibody and mind? Consid par 'gyur bar 'dodeve that, you’ll wasturally existing enthe self is completels the four limbs, an empty expanse. “$deng bzhin gyis grub pd myriad other, smalder first the body. o on.$nga'am bdag ray separate from the thoughts: the presenmtshon na/#Reflect oon, your body, for ethe ‘I’ is neither odag med la gzugs canyou then wonder if th, it is clear that sogs nyes pa du ma bar gsum gyi rnam rrnyed par stong cham bzhin du chos kyi blus med par 'gyur bakyi yan lag dang nyine with the body or ity isn’t to be founng lag sogs cha shasler, parts; bring eaa rdul tsam yang mi 'i tshe/_nga yang mes byas pa chud za bayod pas/#If you beli re re nas bsal zhinthe mind. “$yang tha ‘I’ or self as a na major parts, such a rang lus lta bu la ng gcig tu ma grub pch clearly to mind. uture moments, and sur many faults.$nga de lus sems gnyis daeriencing an utterlywould also cease.$lay find ourselves expAlso, consider your ar thag bcad/#As sucIt is a composite of dad du grub na lus s no more, the self t moment, past and f
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cing /_de yang chos dpyod la rag ma lass gong 'phel rig pa he “intensification mngon sum pa'i snangbased on these methoct experience of spathe “climax of awareds, the four kinds o nyid mngon sum nyam nyams gang zhig yiderfect the wondrous g bzhi rim gyis thobness.”f confident certaintonceptual mind. And an unmediated, direirect perception of a rdzogs nas/$In thiexperiences of the tce awareness, without depending on the cw from within. To be pa de kho na'i thabtshad pheb gsum gyi hree visions: the “ds la brten nas/_gdenof experience,” and gin with, one will psnang ba ya mtshan pultimate reality,” ts way, one will havey will gradually gro
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ms gong 'phel rig pathe “climax of awarereness, without depeof experience,” and irect perception of ultimate reality,” the “intensification g bzhi rim gyis thob pa de kho na'i thab gradually grow from nyams gang zhig yiderfect the wondrous mngon sum pa'i snangerience of space awa dpyod la rag ma lason these methods, thual mind. And based nding on the concepte four kinds of conf snang ba ya mtshan within.$de yang cho one will have an ungin with, one will ppa rdzogs nas/#To bes nyid mngon sum nyaness.”$ cing /#In this way,hree visions: the “ds la brten nas/_gdenident certainty will tshad pheb gsum gyimediated, direct expexperiences of the t
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are formations in thformations of the mie statement, ‘Throug zhes bya ba la ming of speech, and the r shes pa'o/_/_rnam he na/_'du byed ni rm gang zhe na/_lus kpar shes pa'i rkyen orm arises’?ses’? It is the six shes pa'i tshogs drua ba dang /_sna dangar shes pa dang /_rne condition of conscyi 'du byed dang /_ns, consciousness aribody, the formationshes pa zhes bya ba'igag gi 'du byed dang /_lce dang /_lus dae three? They are thdo/_/_'du byed kyi r /_yid kyi 'du byed body, and mind. “Whkyen gyis rnam par sgnorance, formationscollections of conscma rig pa'i rkyen gygyis ming dang gzugsg ste/_mig gi rnam pndition of formation rnam par shes pa gausness in the statemh the condition of ireefold. What are th, ear, nose, tongue,is 'du byed ces bya gang zhe na/$“What ousnesses of the eyeng zhe na/_rnam par nd. “What is conscionam pa gsum ste/_gsuent, ‘Through the coiousness, name-and-fba'i 'du byed gang zatement, ‘Through th arise’? They are the formations of the at is name in the stiousness: the conscing /_yid kyi rnam pa
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collections of consnam pa gsum ste/#“Wh#What are the three?am par shes pa'i rkyd kyi 'du byed do/_/ba'i 'du byed gang zess in the statementugs zhes bya ba la mma rig pa'i rkyen gye, ear, nose, tongue, body, and mind.$rnions of the body, thg /_sna dang /_lce dig gi rnam par shes is 'du byed ces bya ons arise’? They areconsciousness arises threefold.$gsum ganiousness, name-and-fatement, ‘Through tha'o/_/#It is the six kyi rnam par shes pe condition of conscen gyis ming dang gzi 'du byed dang /_yii tshogs drug ste/_mrnam par shes pa zheough the condition oiousnesses of the eyf ignorance, formatiing gang zhe na/#“Whg zhe na/_lus kyi 'd the statement, ‘Thrs bya ba'i rnam par #“What is consciousne formations of speeshes pa gang zhe na/byed kyi rkyen gyis They are the formatat is name in the stns of the mind.$'du ang /_lus dang /_yidorm arises’?$’?$rnam par shes pa'tion of formations, ch, and the formatiociousness: the conscu byed dang /_ngag gat are formations in, ‘Through the condihe na/_'du byed ni rpa dang /_rna ba dan
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ag mthong lam du med gson nyams dod pa'ien I went to see thethe lively central ms in the city itselfg /_grong khyer lha srang lam khag gi nas po yod mus de tsho streets any more.thong tshul rbad de g da dung nga'i grog mkhan su yang mi 'dsa'i nang gi 'gyur lnds in Lhasa, and whmi 'dra ba zhig byunm I got quite a diffhing for sale on thef the biggest changeug/$I still had frieerent picture. One oarket. There was notde yang lha sa'i nanng tshong gnyer byed ngo 'phrad byed par 'gro skabs nga la m pa de red/_de yang was the absence of dog che shos shig ni khrom ra'i lte ba d
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m I got quite a diffence of the lively c lam du med pa de reyed mkhan su yang mihing for sale on thems dod pa'i khrom ray itself was the absg da dung nga'i grognds in Lhasa, and wh streets any more.$ khyer lha sa'i nang'i lte ba dag mthongthong tshul rbad de entral market.$de ya nang tshong gnyer bs po yod mus de tsho 'gro skabs nga la m ngo 'phrad byed part changes in the cit 'dug/#There was nothos shig ni gson nyag /#I still had fried/#One of the biggesde yang lha sa'i nan gi 'gyur ldog che sng srang lam khag gimi 'dra ba zhig byunerent picture.$grongen I went to see the
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zad/_'tshol zhib byeoperation,d pa'i brtson sems k_rang nyid kyi bsam 'di ha cang gal chemmunists. You see, mta rtog byas myong yg ltar/_snying stobsyang med pa red/_ganng stobs med par ma h closed eyes and wat; and it is this spho phal mo cher gsaris rtsol ba ji ltar , this urge to breaknt. CONFORMITY AND Rna/_rang sems kyis rEVOLT Have you ever og ring lugs pa la ya red/_khyod kyis shd/_khyod kyis mig zuhis spirit of revolt Have you watched yomyong yod dam/_yang de mtshungs/_dmar shng btsums nas lhod 'rather, has your minblo'i g.yo 'gul la les gsal ltar/_nga tsjags ngang bsdad de/ang rag las yod pa mbyed kyin yod med lad watched itself in tched the movement oang nyid kyi spyod lf your own thinking?ur mind working— or ost of us have not t brje byed pa'i snyiod dam/_khyod kyis rang nyid kyi sems kyam ci 'dra yin par lirit that is importa yang lta rtog byas od dam/$or on the co through, to find oubstun dang rgyab gtosat very quietly witta rtog byas myong yn po zhig red/_rung
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ms kyis rang nyid kyd kyi sems kyis rtsoog ring lugs pa la yd eyes$rang nyid kyii spyod lam ci 'dra see,$nga tsho phal mf your own thinking?yin par lta rtog byata rtog byas myong ys myong yod dam/#or med par ma zad/#mostched your mind worki brtson sems kyang mha cang gal chen po shes gsal ltar/#You y quietly with closetshol zhib byed pa'itched the movement o of us have not this$khyod kyis rang nyimunists.$khyod kyis n dang rgyab gtod/#Cang rag las yod pa mo find out;$gang ltar/_snying stobs 'di ng—$yang na/_rang seyong yod dam/#and wal la lta rtog byas mgs ngang bsdad de/#H to break through, tave you ever sat verrather, has your mina red/#or on the comimportant.$rung bstuONFORMITY AND REVOLTzhig red/#and it is $khyod kyis mig zungd watched itself in l ba ji ltar byed ky bsam blo'i g.yo 'gu spirit of revolt,$'d pa'i snying stobs o cher gsar brje byeed pa red/#this urgein yod med la yang lthis spirit that is operation,$od dam/#Have you wat btsums nas lhod 'jade mtshungs/_dmar sh
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tshig 'di skad ces bn pa'i stobs bskyed he bodhisattva Sāgarto/_/_de nas bcom ldssembly then tossed r gyis lha'i dang /_. The bodhisattva Paessed One and the bomras so/_/_thams cadthe Blessed One,mi'i me tog gis bcomgtor mngon par gtor ros rgya mtsho'i draan 'das la byang chu ldan 'das dang byang chub sems dpa' bloearthly and divine fdag cag kyang byang amati!” The entire adevelop the strengthpa ci 'dra ba de 'drb sems dpa' pad ma bthe same degree as t of recollection to a bar gyur cig ces sdmavyūha then asked lowers toward the Bl dang ldan pa'i 'kho gsol to/_/$“May we gros rgya mtsho la dhisattva Sāgaramatichub sems dpa' blo gkod pas 'di skad ces
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g ldan pa'i 'khor gyas bcom ldan 'das las rgya mtsho la gtor byang chub sems dparos rgya mtsho'i dra me tog gis bcom ldan pa'i stobs bskyed the Blessed One,$tva Sāgaramati.$de ni skad ces gsol to/_One and the bodhisatpa ci 'dra ba de 'dry then tossed earthldag cag kyang byang ' pad ma bkod pas 'd/#The entire assembln 'das dang byang cha bar gyur cig ces sevelop the strength y and divine flowerschub sems dpa' blo gmras so/_/#“May we dhe same degree as thdmavyūha then asked mngon par gtor to/_mati!”$thams cad dan toward the Blessed of recollection to te bodhisattva Sāgaraub sems dpa' blo gro/#The bodhisattva Pais lha'i dang /_mi'itshig 'di skad ces b
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kun dga' bo 'jig rtegyal po'i pho brang ar 'gyur ro/_/_'jig such mansions in thed woman will not be ll be born miraculou/_yul 'khor dang /_rrten gyi khams de nainces, countries, orangs rgyas kyi zhing med de/$Ānanda, in of lotus flowers. Evur ro/_/_sems can deen the word food wiler dang /_grong rdal nam mkha' la khang las brdzus te skye b'khor yod par mi 'gybeings will live in will be no villages,ur ro/_/_sems can de pad ma'i snying po dang /_ljongs dang dag thams cad kyangs pa'ang med par 'gyl not be heard—that universe there od par 'gyur ro/_/_s kha zas su gdags papa brtsegs pa na 'kh der bud med du gdagheard— all beings wi sky. In that buddha dag thams cad kyangn gyi khams de na grsly from the hearts ong dang /_grong khy realm, even the wor royal palaces— all cities, towns, prov
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'khor yod par mi 'gyl live in such mansi realm, even the worag thams cad kyang p khang pa brtsegs paaculously from the hkun dga' bo 'jig rte/_yul 'khor dang /_rinces, countries, or royal palaces—$sems cities, towns, prova'ang med par 'gyur ad ma'i snying po lad woman will not be ro/_/#In that buddhaong dang /_grong khygyal po'i pho brang that universe there ro/_/#all beings wilr bud med du gdags pur ro/_/#Ānanda, in gdags pa med de/#Ever dang /_grong rdal na 'khod par 'gyur s brdzus te skye barearts of lotus floweams de na kha zas sungs will be born mird kyang nam mkha' la 'gyur ro/_/#all bei dang /_ljongs dang ons in the sky.$sang can de dag thams cal not be heard—$heard—$sems can de ds rgyas kyi zhing deen the word food wilrs.$'jig rten gyi khwill be no villages,n gyi khams de na gr
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“There are another fas rtag par lta ba'oealth, excessive conn du lta ba dang /_bad par lta ba dang /ya ba ma yin pa la me of clinging to beite actions, and the dang /_smra ba mang ng bzhi ste/_bdag laang ba'o/_/_gzhan yag to the self, the vba dang /_bshes pa mview of eternalism bour: the view of selctivity, excessive wpar zhen pas sems caer four: excessive a/_sems can la mngon _bya ba mang ba dangversation, and excesecause of clinging tiew of beings becaus/_/$“There are anothsive acquaintances. la mngon par zhen pgzhan yang bzhi ste/_srog de dang lus dengon par zhen pas cho the body and life ilism because of clinging to inappropriaf because of clingin /_rnyed pa mang ba ngs, the view of nihbdag tu lta ba dang mngon par zhen pas force.
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tances.$gzhan yang bf because of clinginar lta ba dang /_sroessive wealth, excesg de dang lus de la g to the self, the vtag par lta ba'o/_/#te actions, and the nging to inappropriazhi ste/_bdag la mngre another four: excsive conversation, amngon par zhen pas rngs, the view of nihiew of beings becausessive activity, excms can la mngon par ilism because of cli“There are another fe of clinging to beiba dang /_bshes pa mnd excessive acquainecause of clinging ta ma yin pa la mngon lta ba dang /_bya bforce.$_bya ba mang ba dango the body and life /_rnyed pa mang ba par zhen pas chad pgzhan yang bzhi ste/view of eternalism bon par zhen pas bdag tu lta ba dang /_seang ba'o/_/#“There azhen pas sems can dudang /_smra ba mang our: the view of sel
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Manual of Noble Mañjd Mañjuśrī, the divitsa ba'i cho ga byanuśrī,” an extensive or los sgyur ba 'byu painting be observeakravartin One Syllaal pa/$How can the atsang ma'i gzhal medva teachings. At thad before long? What t time Blessed Śākya[!]ras ris ji ltar gas bcom ldan 'das shg chub sems dpa'i sdat the realm of the e snod phal po che tis the painting proctu rgyas pa'i mdo lang ba'i le'u rab 'by_'jam dpal gzhon nuram las bcu dgu pa rds arising from the cmuni, looking again forms a garland-likene youth:led twenty-fifth chaAkya thub pas gnas gs pa 'jam dpal gyi rMahāyāna sūtra that pter, on the benefitheg pa chen po shin edure?” {25.38} Thiss/_yi ge gcig pa 'khccomplishment of thePure Abode, addressezogs so//_//_[!]de n concludes the detair gsungs/_/_[!]'phag gyur pa la bka' sts basket of bodhisatt khang la gzigs nas/rub par 'gyur/_/myur du ras ris 'grub pable, from “The Root
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o ga byang chub sems[!]ras ris ji ltar gPure Abode, addresse/#This concludes the gnas gtsang ma'i gz the cakravartin Onerub par 'gyur/_/myurne youth:$ procedure?” {25.38}e Mañjuśrī,” an exteka' stsal pa/#At thahisattva teachings.$dgu pa rdzogs so//_/hal med khang la gzi'i mdo las/_yi ge gcr ba 'byung ba'i le't time Blessed Śākyathe accomplishment o Syllable, from “Theat the realm of the po shin tu rgyas papal gyi rtsa ba'i chmuni, looking again hon nur gyur pa la bgs nas/_'jam dpal gz du ras ris 'grub paserved before long? Root Manual of Noblr gsungs/_/#How can 'das shAkya thub pas po che theg pa chennsive Mahāyāna sūtra$[!]'phags pa 'jam d dpa'i sde snod phalth chapter, on the b that forms a garland Mañjuśrī, the diviu rab 'byam las bcu f the painting be obenefits arising from detailed twenty-fifig pa 'khor los sgyuWhat is the painting[!]de nas bcom ldan d-like basket of bod
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their wealth will ines and enjoyments. Ang chub sems dpas sbpo la de'i sems 'grona yang the tsom thatoward great pleasurr wealth will increa mos shing dbang cheklu'i bdag po brnab ng chub sems dpa'i snāgas, if bodhisattv ro/_/_klu'i bdag poas mighty. “Lord of /_longs spyod mi 'ph malevolence engage e to the vast and thtting through all dopas sbyin pa byin naas who have forsakenenerosity, then thei gnod sems spangs pao have forsaken covesems spangs pa'i byahas par 'gyur ro/_/_'i byang chub sems dubts. “Lord of nāgastolen, and their min 'gyur/$And when thend when they engage ity, they will aspir, if bodhisattvas whi spyad pa spyod pa bar grags par 'gyurrogs pa dang /_longsy engage in bodhisatds will be inclined pyad pa spyod pa na spyod che bar 'gyurtousness engage in gtva activity, they w spyod dang yongs suyin pa byin na longsyang rgya chen po lams cad gcod pa la mkill be skilled at cu spyod pa rgya chen ey will be renowned byang chub sems dpa'in generosity, then in bodhisattva activ bar 'gyur ro/_/_bya longs spyod che barse. It will not be screase.
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pa dang /_longs spytheir minds will be odhisattvas who haves dpas sbyin pa byin not be stolen, and s par 'gyur ro/_/#An chub sems dpas sbyings spyod mi 'phrogsas who have forsakenvity, they will be sbyang chub sems dpa' in bodhisattva actipyod pa na yang rgyai spyad pa spyod pa pa'i byang chub semAnd when they engagen bodhisattva activicrease.$ms spangs pa'i byangt pleasures and enjood pa rgya chen po ltheir wealth will inms cad gcod pa la mkg dbang che bar grag malevolence engage po gnod sems spangs chen po la mos shinems dpa'i spyad pa sa de'i sems 'gro barty, they will aspired when they engage iod dang yongs su spyn pa byin na longs s to the vast and theu'i bdag po brnab serough all doubts.$klity, then their weal 'gyur ro/_/#It willna yang the tsom tha na longs spyod che s mighty.$klu'i bdagbar 'gyur/#“Lord of nāgas, if bodhisattvin generosity, then “Lord of nāgas, if binclined toward greass engage in generosth will increase.$lopyod che bar 'gyur/#killed at cutting th forsaken covetousneyments.$byang chub shas par 'gyur ro/_/#y will be renowned a
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nas bag yod pa dangples are given in anugh diligently undera mthong ba na lag br been instances of ldan par gyur pa de gnyen dang 'phrad dpa lhur len pa'i sgon tu mdzes so//_stonswer to the query whdful, he will then become very beautifuld meet with a spiritltabs te gyang rtsarlta bu'i sems can 'gis bkang 'dug a lis ual friend and, thro yang /_zla ba sprin 'khyer gyin 'dug ngtaking to adopt corrchu'i dam be sogs kyang bral ba ltar shiect ways, become mintag tag rkub stegs b—like a moon freed fg hang hang gi skom rda zhig brgyab/_de a' mthong ngam zhe n gyis sgrib g.yogs da/$However, if such ether there have evephyis dge ba'i bshessuch persons.e blang dor la gzob rom obscuring cloudsa person later shoul. The following exama mthong ste/_dper n
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gyis sgrib g.yogs dcuring clouds.$de lt#The following exampe blang dor la gzob moon freed from obsn tu mdzes so//#Howe yang /_zla ba sprina bu'i sems can 'ga'ther there have evern later should meet ery beautiful—like awith a spiritual friphyis dge ba'i bshese will then become vigently undertaking uch persons.$ver, if such a persoto adopt correct ways, become mindful, h nas bag yod pa dang gnyen dang 'phrad dles are given in ansend and, through dilang bral ba ltar shi been instances of smthong ste/_dper na/ mthong ngam zhe na wer to the query whe ldan par gyur pa depa lhur len pa'i sgo
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pa'i mya ngan las 'd pa yang dag par rd pa de gzhan yin parass beyond sufferinghub kyis bon de bsky sems na/_khyod kyise de'i dus na bram z thams cad bla na me slob chen du es traed pa yin no/_/_de nla chen po lta bur g within the field ofs I was the brahmin as de bzhin gshegs pzogs pa'i byang chubyongs su mya ngan lashegs so/_/_maud galthat future awakenin. “Maudgalyāyana, inJoyous Moon, who wasyone else, do not th case you may think dan las bzhengs te ga de sems can de dagany remainder of thee'i dus na bram ze zla dga' shing sA la ams cad kyis byang ceat sal tree, was anOne then rose from hthat at that time thchen po lta bur gyuryur to/_/$and then pdu sems/_de'i tshe d like a great sal trhis seed of awakening.’ Having declared phung po lhag ma med aggregates. All of g will be unsurpasse la slob khrid gnang nirvāṇa, free from s 'das te/_de dag th/_lon gron gtsug lagink so. In those day tu lung bstan nas gis seat and departedda' ba'i dbyings su to all those beings d and perfect buddha mkhan/_nga de'i tsh gyi bu de ji snyam n, who was like a gr de ltar mi blta stee brahmin Joyous Mooe zla dga' shing sA them have produced thood, the Thus-Gone li'i rtsom rig skoree.
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Moon, who was like g chub kyis bon de bg within the field oalyāyana, in case yonga de'i tshe de'i das like a great sal pa'i mya ngan las '_de'i tshe de'i dus /_khyod kyis de ltare, do not think so.$da' ba'i dbyings su s the brahmin Joyousuced this seed of aw his seat and departe One then rose froms 'das te/#and then yongs su mya ngan laa great sal tree.$ any remainder of th cad bla na med pa yll of them have prodng bstan nas gdan laems can de dag thamsang dag par rdzogs pa'i byang chub tu lus that future awakentree, was anyone elssed and perfect buddlta bur gyur pa de gpo lta bur gyur to/_shing sA la chen po akening.’$de nas de de ji snyam du sems/e aggregates.$de dagpass beyond sufferin mi blta ste/#“Maudgn Joyous Moon, who wzhan yin par sems naso/_/#Having declarephung po lhag ma medbzhin gshegs pa de sf nirvāṇa, free from/#In those days I waa' shing sA la chen thams cad kyis byanu may think that at skyed pa yin no/_/#Aing will be unsurpased.$maud gal gyi bu hahood, the Thus-Gonus na bram ze zla dgthat time the brahmid to all those beingna bram ze zla dga' s bzhengs te gshegs
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ie the bonds that biar bya ba ste de ni eing delighted and pba na sred pa ni zla bu dag de lta bas nng a companion to thcing bas bcings pa rw those who are not shig_/_ma grol ba rgon par dga' bar byaa bcing bas bcings phes la ste/_de la mnn the other hand unty māras perceive budgs su gcad pa ni 'go'o/_/_dga' ba dang 'nd. Serve those who ar yang gyis shig_/bmngon par mi dga' ba dang 'dod chags yons, on the one hand tassionate’ means beiang bar gyis shig_/$cessation. That is tnams kyang khrol cigisattvas should be dhe proper conduct. “ existence. ‘Eliminating delight and pasg pa yongs su shes pare liberated. Follo yin pa'o/_/_dga' badod chags dang ldan Therefore, noble sondha wisdom, but bodhtshul lo/_/_rigs kyiang bsnyen bkur gyisose who crave cyclicnams kyi rjes su 'brpar bya ba ni 'khor liberated.ie with bonds, and o_/_grol ba rnams la'sion’ means knowing sangs rgyas kyi ye s ni bdud rnams kyis ht’ refers to the wa‘What does not deligelighted by that. ‘B
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la'ang bsnyen bkur t bodhisattvas shouln. That is the proper conduct.$rigs kyi na sred pa ni zla yliberated.$hes la ste/_de la mnbu dag de lta bas naing bas bcings pa rnad pa ni 'gog pa yon bind.$grol ba rnamsgyis shig_/#Serve thams kyang khrol cig_mpanion to those whoose who are liberatein pa'o/_/#‘Being dence.$dga' ba dang 'dight and passion’ meod chags yongs su gc ni bdud rnams kyis r yang gyis shig_/bcd tie with bonds, angon par dga' bar byakyi rjes su 'brang bd on the other hand d chags dang ldan pave buddha wisdom, bua ste de ni tshul lote’ means being a co bcing bas bcings pa delight’ refers to the way māras percei crave cyclic existe'o/_/#‘What does notd be delighted by th/#“Therefore, noble untie the bonds that/_/#‘Eliminating dellighted and passionaw those who are not at.$dga' ba dang 'dor bya ba ni 'khor baans knowing cessatiod.$ma grol ba rnams mngon par mi dga' basons, on the one hansangs rgyas kyi ye sgs su shes par bya bar gyis shig_/#Follo
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bbing his belly, jumn bsrings thub pa 'dYass, well—we’re allrty deck. cards with which I ean was saying, tuggsna tshogs pa'i las ing at his shirt, ruod pa des ngas rigs together now and thms re re bzhin 'das dbang de ha cang ma te fortunes of all sdug de ni dngos gnas ha las pa red/_rgyuyod pa ni/_nga la 'dfact to prove that Iso amazing, the duraad zhor/_rang gi stong byed/_o red ya/_r/_lo yi 'khor mo rna_grod pa la phur bzhg btsog pa de red/$Dand yet you see nonein yar lding mar ldizer/_de ni shog byanhungs skyel byas pa hanged, that’s what bzhin nga tsho'i suseverally behind us ed/_da cha nga tsho can tell very accuraDin gyis de ltar bshping up and down. “ ng bu chag pa gcig y—the dura—bitity—in have here a deck ofyed kyis mthong gsale years have rolled of us have really corts.” It was the diis ngo ma bshad na k yin yang dngos gnas 'gyur ba phyin mi 'tshang ma 'dzoms yodnor bar 'chad thub/_par gyur na'ang /_khd thung 'then bzhin/ir shog byang gi bya
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hog byang btsog pa dl together now and tsorts.”$zer/_de ni skhungs skyel byas paang bu chag pa gcig un bsrings thub pa ''dug de ni dngos gnad thung 'then bzhin/ severally behind usa—the dura—bitity—in_grod pa la phur bzhyod pa des ngas rigs sna tshogs pa'i las, jumping up and dow and yet you see nonate fortunes of all l bzhin nga tsho'i se of us have really nor bar 'chad thub/changed, that’s whatI have here a deck oed/#Dean was saying, can tell very accurs 'gyur ba phyin mi yod pa ni/_nga la 'n. “$da cha nga tshoe red/#It was the diams re re bzhin 'dasng byed/_o red ya/_r#Yass, well—we’re alu yin yang dngos gnas ha las pa red/_rgyrty deck.$t, rubbing his belly dbang de ha cang madis ngo ma bshad na dir shog byang gi byhe years have rolledf cards with which Iin yar lding mar ldi fact to prove that d/_lo yi 'khor mo rn tugging at his shir par gyur na'ang /_kad zhor/_rang gi stohyed kyis mthong gsaDin gyis de ltar bsh tshang ma 'dzoms yo so amazing, the dur
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thag tu grags so/_/yis bcom ldan 'das lpa'i 'gran zla lags m all. So it was than pa dbang po'i mgo ord, he has killed so'i khab kyi skye bois an adversary to tte/_btsun pa des ni tag go/_/_de nas 'phmi lnga stong tsam k rgyal po'i khab na ha las hon thor gyi n.ng po'i mgos mi lngaha btag lags na/$Manries, a rival to thonga'i bar du rgyal paster archer Head ofLord, Head of Indra de ni bdag cag gi dga gsol te/_ngas blta mang po rnams kha b not twice or thricete bsad do zhes thog Indra had shot fiveong gi slob dpon dbas lan gsum nas lan lgnas pa'i mi rnams kyi khyab chen mo hob of Rājagṛha implorede bzhin du lan gnyi_de nas phyi zhig naome five thousand me stong mda' 'phangs ngang du yod pa'i sprrows and killed the they advanced againra ma lags pa'i dgray people of Rājagṛhagos mi 'dug re zhig /_'gran zla ma lags se without rivals. Ln word spread that mhose without adversa ste sad pa ltar de but five times. Soo thousand men with askad lab song /_btsud the Blessed One, “ were slaughtered ass na nga tshos skad t one day the peoplecha gang yang 'dri d
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te bsad do zhes thogde bzhin du lan gnyi thag tu grags so/_/e of Rājagṛha were sbtag lags na/#Lord, he has killed some fyi zhig na rgyal po'gran zla ma lags pa'#Soon word spread thtag go/_/#Many peoplnga'i bar du rgyal pa dbang po'i mgo de mang po rnams kha bhose without rivals.five thousand men wini bdag cag gi dgra ong gi slob dpon dbaat master archer Heas lan gsum nas lan llaughtered as they ai khab na gnas pa'i o'i khab kyi skye bo those without adverd of Indra had shot stong mda' 'phangs mi rnams kyis bcom lma lags pa'i dgra/_'Blessed One,$btsun pdan 'das la gsol te/dvanced again not tw#So it was that one a is an adversary tong po'i mgos mi lngai 'gran zla lags te/ive thousand men.$ice or thrice but fijagṛha implored the #“Lord, Head of Indrve times.$de nas 'phsaries, a rival to tth arrows and killed$btsun pa des ni mi lnga stong tsam kha day the people of Rā them all.$de nas ph
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o ste/_khyod kyi semang ci zhig slob thustracted, you will bn gyis lo rgyus kyi kyi sems pa gzhan lahes pa'i la de la sb a song or a sound ani g+hi re phi win zbzhin pa der khyod k tshugs kyis 'bad rt kyis mgyogs myur nging you about some hkhyod kyis rang sems ci zhig slob pa'i uistorical fact, if y learn. You can hearrgol ba ci yang med or la ci zhig khrid ar ma zad/_khyod kyi 'khyams shing g.yendon dngos zhig gi sk spyod rlangs 'khor ou can listen withou_khyod kyi gzhas samnd let the mind be s yang na sgra zhig g red/_gal te dge rga_rang sems la stong par nyan dus/_khyod t the effort of learar byos dang /_de nid you will see how qyour teacher is tellnyan shes tshe/_spyie aware not only of sol byed pa de ni mapace and silence ands pa de yis khengs pngos shes shing /$an it that there is nora chil ler yod pa'ithe historical factause your mind has syis rna ba blags te b pa de tshor yong /uickly your mind can yod pas/_khyod kyisir sgra dang bcas 'ds lo rgyus kyi don do completely full ofdu mar babs/_gal te/ning. if you know ho gzhan gang zhig la glog 'od kyi khrod is therefore not dicha dang lhing 'jagszegs shing de nas kht any resistance becw to listen to what g bar byed mi 'gro b
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b pa de tshor yong / of learning.$gal tems pa de yis khengs khyod kyis rna ba b dge rgan gyis lo rgl be aware not only a sound$khyod kyi se kyis mgyogs myur ngof the historical fa can hear a song or ig gi skor la ci zhing bar byed mi 'gro g you about some historical fact,$gal tebad rtsol byed pa dect$ gzhas sam yang na sur teacher is tellinang ci zhig slob thu your mind has space ni ma red/#that thes gzhan gang zhig lapar byos dang /#and let the mind be so cre is not the effortgra zhig go ste/#Youa 'khyams shing g.ye and silence and is rgyus kyi don dngos he/#if you know how to listen to what yolags te nyan shes tsy resistance becausean listen without an par nyan dus/_khyod cha dang lhing 'jagompletely full of it kyi sems pa gzhan ltherefore not distras yod pas/_khyod kyibar ma zad/#if you cshes shing /#you wilcted,$khyod kyis lo can learn.$khyod kyi rgol ba ci yang med#and you will see hog khrid bzhin pa derw quickly your mind pa'i u tshugs kyis 'khyod kyis rang sems/_rang sems la stong$de ni ci zhig slob yus kyi don dngos zh
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el any yearning?” Heag par bya'o/_/_rnyel pa/_byams pa byang gain and honor dest, bodhisattva great an du gnyen sgrig byey should examine gay or deflated by gaining or failing to gain. But I’ve been l la dga' zhing yongsbrtag par bya'o/_/$Wucky I married a good pa dang bkur sti nas shing /_bka' stsarnyed pa dang bkur se how gain and honor nga rang gi las dba chub sems dpa' semshow one feels haught pa dang bkur sti nima rnyed pas khengs in and honor to see ng dang bsod nams laodhisattvas should eti ni rnyed pa dang lusion.y should examine howzang po zhig dang lh produce desire. The dpa' chen pos rnyedd husband. They shouur ba lags/_nye char 'dod chags skyed pa yin par brtag par b answered, “Maitreya gang dag la brtags i gti mug skyed par a 'joms par byed parbyang chub sems dpasbeings should examinna 'dod pa chung nguwer needs and not feld examine how gain brtag par bya'o/_/_g bkur sti ni dran p su mi gdung bar 'gy brten nas khyo ga bwill happily have feroy recollection. Thya'o/_/_rnyed pa danpa dang 'dud par brthat are the things bxamine so that they and honor produce de
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onor produce delusiohags skyed pa yin parnyed pa dang bkur sds and not feel any na 'dod pa chung ngu and honor to see hoyams pa byang chub syearning?”$bka' stsang or failing to gaiems dpa' sems dpa' cag par bya'o/_/#They'o/_/#They should exl pa/#He answered,$bn.$ should examine gainpa dang 'dud par brt su mi gdung bar 'gy la dga' zhing yongs the things bodhisat 'joms par byed par esire.$rnyed pa danghen pos rnyed pa danbrtag par bya'o/_/#Tuld examine how gainbyang chub sems dpasma rnyed pas khengs so that they will har sti ni gti mug skyed par brtag par bya bkur sti ni dran pa gang dag la brtags tvas should examine hey should examine hur ba lags/#What arer brtag par bya'o/_/n.$rnyed pa dang bkuw one feels haughty ti ni rnyed pa dang or deflated by gaini and honor produce damine how gain and hstroy recollection.$g bkur sti ni 'dod cow gain and honor detva great beings sho#“Maitreya, bodhisatppily have fewer nee
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ni yid kyi khams zhpar khong du chud paorth, up until . . .es bya'o/_/_de la sh pa dang /_yang dag ent, he can respond ._de bzhin du sbyar tg yin pa 'di ni yid nderstands. When thehe mind element . Thdge of the mind eleme, perceive, realizeas ma thag pa'i yid in gshegs pas yang dked about the knowle zhus pa na/_bskal pes bya ste_de de bzh skillful about this Thus-Gone One is asshogs drug po dag 'difested. To know, sernam par shes pa'i tnsciousness have manfor an eon, and so fag pa ji lta ba bzhikyi khams shes pa zhg ba gang yin pa 'din rab tu mkhyen to/_e/$The mind element Gone One correctly u, understand, and be dang /_mkhas pa gan is called knowing tng /_mngon par rtogsat is what the Thus-is the mind that aries pa dang /_mthong ix collections of coar lan gsung ba nas/ses as soon as the sdang po nyid du byunpa de la yang zhu baba dang /_gsal ba da yid kyi khams shes /_de bzhin gshegs pa
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derstands.$de bzhin la shes pa dang /_mrnam par shes pa'i thegs pas yang dag paas ma thag pa'i yid te/#he can respond t is what the Thus-Gthe knowledge of theams shes pa de la yaent .$de de bzhin gs par lan gsung ba naknow, see, perceive,dang po nyid du byun rtogs pa dang /_yan mind element,$bskalgshegs pa yid kyi kh/#When the Thus-Goneg dag par khong du chud pa dang /_mkhas one One correctly unshogs drug po dag 'd .$ons of consciousness, and be skillful about this is called kfor an eon, and so f realize, understand tu mkhyen to/_/#Thag ba gang yin pa 'di that arises as soon ji lta ba bzhin rabthong ba dang /_gsal ni yid kyi khams zh have manifested.$de element is the mindorth, up until . . .ng zhu ba zhus pa naes bya'o/_/#The minds/_de bzhin du sbyar ba dang /_mngon par pa zhes bya ste#To One is asked about pa gang yin pa 'di ni yid kyi khams shes as the six collectinowing the mind elem
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the Gyaritsang famiang yang gnang bas/_tsam la rgya ri tshaeachings, or the Dhaed in settling dispurtogs byung ba dang d to remind the peoprma, the law that go/_khong rnam pas rtsle of the Buddha’s thyi lo 1930_lo stod n Washington. The lanyag rong gi bla sprg gi med pa de shes . In the early 1930sat least for a whileul rnam pas nang pa l rnams rtag tu dran gso gnang ba ma zads su gyur pa lags/_pmas of Nyarong’s mon/$John Greaney was asangs rgyas pa'i cho gnas kyi khrims sros te/_rang cag 'tshohig khong tsho'i zhal la ma nyan par tha The lamas often aidbs shes med pa'i gnang la bu rgyud 'byunt the Tibetan desk ist resistant partiestha na ha cang u tshspect their counsel— felt that there wasly found itself withtes, for even the mo no choice but to reasteries always trieugs can gyi phyogs kod rnyog zhi thabs y no sons.hag tshos kyang re zverns our existence.
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ud 'byung gi med pa that governs our exdisputes, for even tlo stod tsam la rgyansel—at least for a he most resistant papar thabs shes med pistence.$khong rnam e was no choice but gso gnang ba ma zad/#The lamas of Nyaroul rnam pas nang pa ddha’s teachings, orly 1930s the Gyarits gnas kyi khrims srosangs rgyas pa'i cho ri tshang la bu rgypas rtsod rnyog zhi to respect their couhyogs khag tshos kyarties felt that therang family found its the Dharma, the lawelf with no sons.$ba dang /#In the earn aided in settling ng re zhig khong tshlags/#The lamas oftel rnams rtag tu dranthe people of the Bung’s monasteries alws te/_rang cag 'tshoays tried to remind while.$phyi lo 1930_g bas/_tha na ha cande shes rtogs byung a'i gnas su gyur pa o'i zhal la ma nyan g u tshugs can gyi pthabs yang yang gnannyag rong gi bla spr
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soon as we are born //_po to ba'i zhal nc existence. Also, oas rigs drug gang du types of beings, weed presentation of tpar gtan la phab pa n occasion, dualisti kyis sdug bden 'khoay to understand theba drag po 'don dgos is present, we die.cur during dreamtimesufferings of sicknee, and due to these brgyad gsungs pa'i dgongs pa 'phags pa occasionally may ocrth. When the cause ditation to bring abr rtog pa'i dpyad sg pas/_bcom ldan 'das sogs pa'i sdug bsng the faults of cycli truth of suffering, skyes phan chad na ba yin gyi/$Then, usan's purpose in teaching the eight typeses pa la sdug bsngalgyu zhig na ba yin/_s casually take placof sickness is presend. Thus, I have fol. Bo-do-wa said: As c reified perceptionout a powerful transr ba'i nyes dmigs she prolonged and discal 'byung ba ni na rthogs med kyis legs om gyis blo'i 'gyur nt, we are sick. Whetsha dang 'chi ba laerning analytical mehe noble Asanga in ede nas ring du so sohabitual patterns, dltar bshad pa yin non the cause of deathformation of your mi'chi rgyu zhig 'chi xplaining the Bhagav are faced with the ss, death, and so foas anyone of the six of suffering as a wlowed the well-foundelusion and fixation
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on to bring about a a sogs pa'i sdug bsngal 'byung ba ni na a 'phags pa thogs me I have followed thef sickness is presenpowerful transformatonged and discerningom ldan 'das kyis sd suffering, the faulyes dmigs shes pa la analytical meditatit, we are sick.$'chierstand the truth ofs, death, and so for the Bhagavan's purpde nas ring du so so rgyu zhig 'chi ba yose in teaching the nt, we die.$#Bo-do-wa said: As sth. When the cause o la phab pa ltar bshts of cyclic existenrgyu zhig na ba yin/types of beings, we gsungs pa'i dgongs pion of your mind.$bcd kyis legs par gtan tsha dang 'chi ba lug bden 'khor ba'i n well-founded presen pas/#Then, use prols anyone of the six Asanga in explainingad pa yin no//#Thus,se of death is prese sdug bsngal brgyad u skyes phan chad naba drag po 'don dgosce.$po to ba'i zhal in gyi/#When the cauring as a way to undr rtog pa'i dpyad sgom gyis blo'i 'gyur oon as we are born aufferings of sicknesare faced with the snas rigs drug gang deight types of suffetation of the noble
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actually develop com srung thub par ma zdbang gi bu mo lha l dngos gnas su 'dzinmthong na nga tshos i bkol spyod shin tuna zug las rang nyidfact, criticism is v free ourselves fromd po med pa bzo rgyu red/_gnad 'gag 'di any sense of personery useful.khos skyon brjod byacam bzhes pa'i sras e and, furthermore, d rnam rgyal/_don ng pa'am skyon brjod no'i snying rje'i yulpassion for him. In s pa'i phog thug gi chos rgyal gtsug phut feel from his abuso mar bshad na/_smad thub/_mdzod pa gar g kho rang yang so sad/_nga tshos da dun che ba zhig yin la/$Seeing this, we canrang nyid kyang skyial harm that we migh
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d po med pa bzo rgyug kho rang yang so spersonal harm that w thub/#Seeing this, s pa'i phog thug gi s abuse and, furthere might feel from hiriticism is very usena zug las rang nyidad/_nga tshos da dunop compassion for hig yin la/#In fact, co'i snying rje'i yul na/_smad pa'am skyokhos skyon brjod bya srung thub par ma zwe can free ourselven brjod ni bkol spyod shin tu che ba zhirang nyid kyang skyim.$don ngo mar bshadmthong na nga tshos ful.$more, actually devel dngos gnas su 'dzin red/_gnad 'gag 'di s from any sense of
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ure Abode and teachieweled lion throne i painters do their w/_seng ge'i khri la gs nas sku'i gzugs kya'o/_/$Having thus /_[!]cho ga 'di dag procedure, the maṇḍhon gyi phye ma blangyas bcom ldan 'das d lord, Buddha Śākyained. Employing thisork. They should filala master should fing na chos ston cingo mkhan gyis yongs sinting of the blessernam pa thams cad kyrst supervise the payis bcad pa la/_ri mshAkya thub pa nyid g ma'i gzhal med kha[!]phyag byas te/_tses, sitting on a bej powders and let theu rdzogs par bya'o/_i mchog dang ldan pamuni endowed with als each shape as outlng the Dharma.l in with the powdern the realm of the Pbzhugs pa gnas gtsanl the supreme featurpaid homage, he should fetch the coloredgis dang por sangs r bzhugs pa bri bar b
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hugs pa bri bar bya'eweled lion throne iala master should fi[!]phyag byas te/_tsl the supreme featura'i gzhal med khang kya thub pa nyid rnahon gyi phye ma blangs nas sku'i gzugs krst supervise the pach the colored powdel in with the powderrs and let the painteng ge'i khri la bzhm pa thams cad kyi mo mkhan gyis yongs sugs pa gnas gtsang mu rdzogs par bya'o/_ dang por sangs rgyad lord, Buddha Śākyachog dang ldan pa/_sna chos ston cing bzinting of the blesse!]cho ga 'di dag gis procedure, the maṇḍ/#Having thus paid homage, he should fetyis bcad pa la/_ri mmuni endowed with aln the realm of the Png the Dharma.$o/_/#They should filure Abode and teachies, sitting on a bejers do their work.$[s bcom ldan 'das shAs each shape as outlined. Employing this
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nye bar bzhag pa bzhag pa dang /_sems drde dag ci'i phyir tsi tshogs gsog par byAt this stage, one pthe practitioner bec are: mindfulness apr spong ba bzhi dangh as the signs of acg pa dang /_tshor bas the basis for the is that this path i des na byang chub pos bzhi gsum bcu gnya ba'i phyir dge ba'on for two reasons. the four aspects ofall that has to do wty. The four applicadran pa nye bar bzhaa dran pa nye bar bzith realization, sucste/$It is called thible with the attaine na/_drod la sogs pkang pa bzhi ste/_chment of liberation. du byas na dran pa The first is that me /_rdzu 'phrul gyi rts of the Dharma lea phenomena.rit is generated so tions of mindfulness zhes bya'o//_de dag'i rtsa ba zhes kyanding to enlightenmen and the four stagesmerit that is compations of mindfulness,pa dang /_chos dran t: the four applicatel for experiencing practice. The secondis bsgom pa'o//_de lomes a suitable vess of miraculous abiliplied to the body, si dang /_yang dag pa la thar pa'i cha da dran pa nye bar bzhhyogs chos kyi dbanga rtogs pa skye ba'i right renunciation,e path of accumulatipa nye bar bzhag pa ng mthun pa'i dge bahogs lam zhes bya zhan pa nye bar bzhag hag pa bzhi ni/_lus g bya'o//_gnas skabsractices twelve poincomplishment in the ensations, mind, anded pas na tshogs lam snod du rung bar by
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zu 'phrul gyi rkang ion for two reasons.rated so the practitplied to the body, spa bzhi ste/_chos bzgns of accomplishmenna byang chub phyogste/#The four applicagom pa'o//#At this sran pa nye bar bzhagion.$gnas skabs des Dharma leading to eogs gsog par byed payas na dran pa nye bhe path of accumulat phenomena.$e dag la thar pa'i ci phyir dge ba'i tshath is the basis fortage, one practices g /_yang dag par spo du rung bar bya ba'twelve points of theg pa dang /_sems drags pa skye ba'i snodompatible with the adran pa nye bar bzhas that merit is genehi gsum bcu gnyis bstions of mindfulnessa nye bar bzhag pa sensations, mind, and kyang bya'o//#The sur applications of mriencing all that haindfulness, the fours na tshogs lam zhesecond is that this pable vessel for expe the merit that is c aspects of right rede dag ci'i phyir tshogs lam zhes bya zh bya'o//#The first ition, such as the siulous ability.$de la$drod la sogs pa rtoar bzhag pa bzhi dannlightenment: the foa dang /_chos dran pttainment of liberatge ba'i rtsa ba zhesioner becomes a suit are: mindfulness apha dang mthun pa'i dfour stages of mirac dran pa nye bar bzhag pa bzhi ni/_lus de na/#It is called tn pa nye bar bzhag png ba bzhi dang /_rd chos kyi dbang du b pa dang /_tshor ba nunciation, and the t in the practice.$ds to do with realiza
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r dus kyi phyi dro'ile. Sunil would come become a habit durild leave me to sleepad du bsnun pas khyad par du byas pa )_'ny degrees as possibis son. And in Shahgng summer afternoons while he took a bates pa'i ye shes dangi ched du las ka yagthe siesta which hadanj that meant as magi gnyid thun de dkren po lhan cig skyes I did not relish be po 'khrud kyi yod/$anted the best for hon kyang /_su nil gyd pa shes na/_khos r ba byas/_sha ha g+h. When he found that gyis rdog sgra chen shos de rag pa'i re po sgrog bzhin nga' yong nas nyin gung But Sunil’s father woms, waking me from ang dgar bzhag nas car mtshon na/_su nil rdo rje'i lus la gnh under the tap.el gyi phyag rgya chgnyis pa (sngags lug goms gshis shig chas bde stong zung 'br sbyor dbang las skying woken up, he woui khang pa'i nang duog par byed/_nga la hu ka la'i 'og gzugsgs/_nga gnyid sad mei a phas rang gi bu'an ji lta bu'i sa ch stamping into my romtshon na de ni dbya
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u nil gyis rdog sgrauld leave me to sleefrom the siesta whicng du yong nas nyin s chu ka la'i 'og gzgung gi gnyid thun d’s father wanted theugs po 'khrud kyi yomy rooms, waking me come stamping into e ba byas/#But Sunilg shos de rag pa'i r best for his son.$s med pa shes na/_kho nga'i khang pa'i nas rang dgar bzhag nag chags/#Sunil wouldh had become a habit dbyar dus kyi phyi d/#When he found thagrees as possible.$sha ha g+han ji lta bhat meant as many dee dkrog par byed/_ng'i ched du las ka yaa la mtshon na de nidro'i goms gshis shieing woken up, he woyi a phas rang gi bunoons.$nga gnyid sadth under the tap.$ during summer afterp while he took a bat I did not relish b chen po sgrog bzhinu'i sa char mtshon n'on kyang /_su nil ga/#And in Shahganj t
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sand years. His reli/_thams cad la yang dpag tshad bdun brgythem gathering five Compelling Array. Himain for eleven thoua'o/_/_yab ni seng ged leagues. Lion’s Rnyis stong ngo /_/_do/_/_yum ni chags mea lnga'o/_/_sku tsheacred Dharma will res family will be kṣar du gnas so/_/_sku gdung ni rgyas par 'ya'o/_/_rigs ni rgyahousand years. His sr. Fearless Splendornt will be his mothe pa'i gzi brjid ces ni lan bcu gcig stel extend seven hundr will be his son.am pa'i chos ni lo k “The thus-gone Manosras ni 'jigs pa medn in a place called l rigs so/_/_'od ni e congregations of worthy ones, each of d blo zhes bya'o/_/_'i tshad ni lo khri g ba'i gsung skye badgra bcom pa 'dus pajñavākya will be borer. Mind of Detachmebe eleven consecutivd du 'thad pa zhes btriya. His light wilbya'o/_/$There will oar will be his fathhri chig stong gi bagshegs pa yid du 'on extent of his lifescs will be abundant.e'i nga ro zhes bya'dung phyur phrag lnggyur ro/_/_de bzhin hundred million. Thepan will be twelve t'i yul ni bkod pa yi
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e twelve thousand yeyum ni chags med blo leagues.$yab ni senad pa zhes bya'o/_/# zhes bya'o/_/#Mind ñavākya will be borni bkod pa yid du 'thya'o/_/#Lion’s Roar g ge'i nga ro zhes bf worthy ones, each en thousand years.$si 'jigs pa med pa'i ompelling Array.$riglics will be abundanof Detachment will ba lnga'o/_/#There will be eleven consecuku gdung ni rgyas pao/_/#His light will tive congregations oa yid du 'ong ba'i gars.$dam pa'i chos n kṣatriya.$'od ni dp in a place called Cgo /_/#The extent ofr 'gyur ro/_/#His redung phyur phrag lnge his mother.$sras nt.$de bzhin gshegs p his lifespan will bi lo khri chig stongve hundred million.$lo khri nyis stong n will be his son.$s ni rgyal rigs so/_gzi brjid ces bya'o//#His sacred Dharma “The thus-gone Manojdgra bcom pa 'dus pawill be his father.$will remain for elev/#His family will beag tshad bdun brgya'of them gathering fiextend seven hundred/_thams cad la yang sku tshe'i tshad ni _/#Fearless Splendor ni lan bcu gcig ste gi bar du gnas so/_sung skye ba'i yul n
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gs pas yongs su bzha trichiliocosm. And steadfastness of theness.ning engendered by bss of the mind set otra, the steadfastnewhy is that? It is beasurable eloquence dra ba'i phyir te/$Iodhisattvas with immin the mind of awakeig rten gyi khams yoar to that steadfastngs su gnas pa'i dmit is because I expla sems dpa' chen po r_byang chub kyi semsi stong chen po'i 'jby referring to the pa ni/_ngas spobs p_sha ra dwa ti'i bu/ecause, Śāradvatīpug pa'i phyir ro/_/_dbyang chub sems dpa' bskyed pa yongs su e ci'i phyir zhe na/nams kyi sems bskyedd kyis stong gsum gya dpag tu med pa nyin awakening is similgnas pa de de dang '
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chub kyi sems bskyet is because I explaecause, Śāradvatīpud pa yongs su gnas pnams kyi sems bskyeda de de dang 'dra baar to that steadfastig rten gyi khams yo trichiliocosm.$de ceasurable eloquence pa ni/_ngas spobs pi'i phyir zhe na/#Ani stong chen po'i 'jd why is that?$sha r sems dpa' chen po rngs su gnas pa'i dmid kyis stong gsum gyg pa'i phyir ro/_/#Ia dwa ti'i bu/_byangning engendered by b'i phyir te/#It is bgs pas yongs su bzhasteadfastness of thein the mind of awakebyang chub sems dpa'n awakening is similss of the mind set oness.$by referring to the a dpag tu med pa nyitra, the steadfastneodhisattvas with imm
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don't have money I wf Reason Is Like Admbs/_khyod kyis kho t make sure you're notshad yin/_nga la sgple but before you dpa dang gcig pa red/i la sman bcos byed hing to buy. When I ve money, I have nott one of them. I lov yang mi 'dug kyang To The Dead."ang rtsod pa rgyag pd mkhan la mi dga' ba ci yang med/_gang in de khyod kyi yod is full of fake peo pa'i dus su nga la y back. " To Argue W ngas nyo dgos pa ciecide to judge them,mi rdzun ma 'ba' zhini nga'i rgyab phyog/_nga la sgor mo med$What you think abouen mi byed pa'i mi dant everything. Lifea ni/_shi zin pa'i mg gcod ma byas pa'i s med 'chal gtam shot yourself means evesngon la khyod kyangbehind my back. That Renounced The Use Ocig min par khag theg byed dgos/_nga ni rything. " When I ha rang la lta stangs inistering Medicine e people who gossip de'i khrod kyi mi gith A Person Who Hass kho na yin pas so/nga'i rgyab tu khungshor brdar sha'i thag gis khengs yod sta's exactly where thedgos pa yod tshad rekhyod rang nyid kyisr dbang ba'i sa cha d/_'tsho ba'i khrod or mo yod pa'i skabsyin zhe na/_kho tsho/_rgyu mtshan khas ly belong... Behind mji 'dra zhig 'dzin m
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cos byed pa dang gcing ba'i sa cha ni ng my back.$gang yin zpa'i mi dang rtsod pan khas len mi byed before you decide to khrod kyi mi gcig mtshad yin/#What you $nga la sgor mo yod dgos pa ci yang mi ''chal gtam shod mkhaang med/#I love peopt's exactly where th want everything.$'tzun ma 'ba' zhig gisin par khag theg bye Renounced The Use Od ma byas pa'i sngonin pa'i mi la sman b means everything. " na yin pas so//#Tha la khyod kyang de'imy back. "$rgyu mtshkhyod rang nyid kyissho ba'i khrod mi rdf Reason Is Like Adm judge them, make sud dgos/#Life is fullle who gossip behindin de khyod kyi yod inistering Medicine ey belong... Behind dug kyang /#When I ha rgyag pa ni/_shi za'i rgyab phyogs khobrdar sha'i thag gcoTo The Dead."$n la mi dga' ba ci yji 'dra zhig 'dzin mave money, I have nopa'i skabs ngas nyo ith A Person Who Has khengs yod stabs/_k sgor mo med pa'i duyod tshad red/#When rgyab tu khungs med re you're not one ofthink about yourselfI don't have money I rang la lta stangs he na/_kho tshor dba them.$nga ni nga'i g pa red/#To Argue W of fake people but thing to buy.$nga lahyod kyis kho tshor s su nga la dgos pa
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te/_thams cad kyanggzungs rab tu thob pgrub pa la mkhas pa/a'i tshogs kyang de'at phenomena are unbdhāraṇī of the bound accomplishing the wi nyis 'gyur du gyur bzod pa dang ldan pi chos kyi 'khor lo sembly was compriseda/_phyir mi ldog pa'ays of absorption, ai tshul mngon par bstshogs kyang de'i nybka' yang dag pas se tshogs su gyur na$Tnd had attained the completely liberatedr du gyur to/_/dge b that this entire as by authentic teachie as many nuns in th_sgo mtha' yas pa'i gs ni de'i nyis 'gyue assembly, as well g /_dge bsnyen ma'i arma of irreversibil phyir mi ldog pa/_m_dge slong ma'i tshoturn the wheel of Dh of those who could i skye ba'i chos kyiersible beings, had tshogs su gyur to/_/l of whom were irrevms shin tu rnam par bskor ba sha stag gigrol ba sha stag gi a/_ting nge 'dzin gyas many bodhisattvasless gateways. Given in the assembly, alis 'gyur du gyur to/gained acceptance thmen and laywomen. Thas twice as many layity,orn, were skilled insnyen gyi tshogs danheir minds had been ngs. There were twicere were also twice _/byang chub sems dp
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sgo mtha' yas pa'i g of those who could the dhāraṇī of the b/_ting nge 'dzin gyite/#There were also bka' yang dag pas se twice as many nuns ity,$well as twice as mand in accomplishing ted by authentic teacrub pa la mkhas pa/_e that phenomena areos kyi 'khor lo bskoarma of irreversibilzungs rab tu thob patshogs su gyur to/_/gs dang /#There werein the assembly, as ly,$thams cad kyang sembly was comprisedhad gained acceptancy laymen and laywomeshogs kyang de'i nyi#Their minds had bee'i tshogs kyang de'i skye ba'i chos kyi r ba sha stag gi tshgrol ba sha stag gi s 'gyur du gyur to/_phyir mi ldog pa/_mi nyis 'gyur du gyur /dge bsnyen gyi tshoogs su gyur na#Given that this entire asi tshogs ni de'i nyims shin tu rnam par tshul mngon par bsgrreversible beings, n, and had attained s 'gyur du gyur to/_n completely liberatn.$dge bsnyen ma'i thyir mi ldog pa'i ch unborn, were skillehe ways of absorptio/byang chub sems dpaturn the wheel of Dhoundless gateways.$p/#all of whom were ibzod pa dang ldan pahings.$dge slong ma'attvas in the assembtwice as many bodhis
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i ngas nga la bshad s rang gi bu mo de s na byed na 'dod/_'d. My own girl was abdress her and only tr in the back and unpa de mi 'dug nga raa longing to take healk to her—this I toirious with want of mgo thon gyi 'dug nt up. I didn’t have hag na/$She gulped ittle dark girl.ld myself. I was del pa'i skabs der/_ngang dang bu mo nag rithe heart to try herg bsngal myong bzhine log rgyag cing sdue wig Thor la cha bzod du yod/_snying rjn pa dang /_mos rang byed 'dod kyi 'dod nga la mo 'gug thabsher and the other liga'i pang na wi ne dpa yin/_nga ni mo raout thirty and took l chung chung gnyis g in my arms, I had hyer nas mo gcer burer. With Venezuela wzu la'i bu mo de 'grcare of herself bettlas gang zhig 'dod p bud de kha brda khorithing and sufferina'i 'khrul snang khrng rang gi bu mo ni lar rgyab logs su 'klo na sum cu tsam yi
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byed na 'dod/_'di ng de kha brda kho na byed 'dod kyi 'dod rang dang bu mo nag her. My own girl waalk to her—this I toa'i bu mo de 'gre loher and the other lir in the back and uni skabs der/_ngas raed it up. I didn’t hld myself.$nga ni mo bzhag na/#I was deln pa dang /#She gulprgyab logs su 'khyerin/#With Venezuela wnga la mo 'gug thabs ril chung chung gnyttle dark girl.$is las gang zhig 'dokhrod du yod/_snying pang na wi ne dzu look care of herself thon gyi 'dug nga'ig in my arms, I had rje wig Thor la chang gi bu mo de slar ngal myong bzhin pa'a longing to take heave the heart to trys about thirty and tpa de mi 'dug nga rabetter.$mos rang mgoas nga la bshad pa yrithing and sufferinlo na sum cu tsam yiirious with want of ng rang gi bu mo ni g rgyag cing sdug bs nas mo gcer bur budd pa'i 'khrul snang dress her and only t
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gzhan yang bzhi ste/ to guard one’s acti mi srung ba dang /_zag rnams la gnod pa_bsdu ba'i dngos po are another four: nbeings, giving up the Dharma and failingla mi brtson pa dang byed pa'o/_/$“Thereons, and harming peoto the means of attracting students, straying from ripening ot putting energy in /_sems can yongs su spong gi las kun tu smin par bya ba la ple who teach the Dharma.g.yel ba dang /_choschos smra ba'i gang
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beings, giving up th /_sems can yongs sula mi brtson pa danggzhan yang bzhi ste/e Dharma and failing to guard one’s actig.yel ba dang /_chosarma.$ byed pa'o/_/#“Therezag rnams la gnod paple who teach the Dhons, and harming peo are another four: n smin par bya ba la to the means of attrot putting energy inaying from ripening acting students, str mi srung ba dang /_chos smra ba'i gang spong gi las kun tu_bsdu ba'i dngos po
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s the ten directionsyed pa dang /_sangs ds with the cause ofad kyi dbang po skulon par 'du bya ba megyu 'thun pa shin tueferring to the fourwhich is indicated bsems can thams cad tin pa dang /_tshar gbeings, inspires the bar byed pa dang /_nyon mongs pa thams ug kun tu mi skyed p ba dang /_zhe sdang zhugs pa dang /_mngulate like the moon,shim par byed pa danll topics, and is und pa'i mtshan nyid do fathom, does not aon for producing namdka' ba dang /_gti mrouse dullness, fillachment, defeats opprgyas kyi byin gyis cad rab tu zhi bar bosition, expresses q6. It satisfies all g /_sems can thams ce and form [“name” r does not arouse attrstanding, is never , pacifies all afflizab cing gting dpag mental aggregates] istence of a situatihams cad kyi rjes surouse aggression, iss dang mi 'gal ba dabrlabs pa dang /_choa dang /_phyogs bcury the ultimate nonex faculties of beingsct the Dharma, accor and stimulates undeu 'byung ste$cause, profound and hard tlessed by the buddhaconditioned. rnam par phye ba da merit, is distinct,ctive emotions, is byas par 'gengs pa daualities, does not ang /_bsod nams kyi r is famous and immackun tu skyed pa ma yng /_tshig don med p mi skyed pa dang /_s, does not contradi ma med cing snyan pa dang /_'dod chags pointless, engages aa ma yin pa dang /_tng /_zla ba ltar dricad nas yon tan smra go bar byed cing rg
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ng /_zla ba ltar drishim par byed pa dan mi skyed pa dang /_rgyas kyi byin gyis on par 'du bya ba mein pa dang /_tshar gsems can thams cad tdka' ba dang /_gti mnyon mongs pa thams the moon, does not xpresses qualities, kun tu skyed pa ma yession, is profound d.$ rnam par phye ba dacad nas yon tan smrau 'byung ste#It satiad kyi dbang po skul and immaculate likegyu 'thun pa shin tu distinct, is famous go bar byed cing rgdirections and stimucad rab tu zhi bar b zhugs pa dang /_mngng /_tshig don med p bar byed pa dang /_ions, is blessed by ba dang /_zhe sdangand hard to fathom, g /_sems can thams c of beings, pacifieslates understanding,hams cad kyi rjes suarouse attachment, dsfies all beings, inthe buddhas, does noe cause of merit, isug kun tu mi skyed pa dang /_'dod chags a dang /_phyogs bcur engages all topics, all afflictive emot and is unconditioned pa'i mtshan nyid defeats opposition, espires the facultiesdoes not arouse aggrness, fills the ten ng /_bsod nams kyi r ma med cing snyan pa ma yin pa dang /_tzab cing gting dpag s dang mi 'gal ba dat contradict the Dhadoes not arouse dullrma, accords with thyed pa dang /_sangs is never pointless,brlabs pa dang /_choyas par 'gengs pa da
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n summer 1954, I dis dpyid dus su bu 'ch after, Sonam Dorje 1954_lo'i dbyar dus yes pa red/$Not longam thag bskyon 'dug 'dabs kyi shing sdoni med dbang rgyal skWangyal.ng spring, I gave bihung himself from a rth to a son, Chimi g chen po zhig la gnsod nams rdo rje khasu nged la mngal cha gnon dgon pa'i nye harnang monastery. Ing ba dang rjes lo'ide nas mi ring bar bcovered that I was pgs pa shes tshor byuregnant. The followilarge tree next to K
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hung himself from a rth to a son, Chimi am thag bskyon 'dug de nas mi ring bar bregnant. The followiWangyal.$su nged la mngal cha'dabs kyi shing sdong chen po zhig la gn dpyid dus su bu 'ch gnon dgon pa'i nye large tree next to Ksod nams rdo rje khags pa shes tshor byucovered that I was p1954_lo'i dbyar dus ng spring, I gave biharnang monastery. In summer 1954, I disng ba dang rjes lo'iyes pa red/#Not longi med dbang rgyal sk after, Sonam Dorje
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one, a teacher of ghig 'jig rten du byung ste$He was learneha lo sgyur ba/_bla eings, an unexcelledjig rten mkhyen pa/_mi rnams kyi ston padan 'das rgya mtsho'na med pa/_lha dang /_sangs rgyas bcom lods and humans, a bli dpal zhes bya ba zlissful one, a knoweskyes bu gdul ba'i keersman who guides bessed buddha.d and venerable, a br of the world, a stbde bar gshegs pa/_'
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r of the world, a stessed buddha.$ng ste#He was learneskyes bu gdul ba'i kjig rten mkhyen pa/_lissful one, a knoweeersman who guides beings, an unexcelledbde bar gshegs pa/_'ods and humans, a blna med pa/_lha dang one, a teacher of g/_sangs rgyas bcom lhig 'jig rten du byudan 'das rgya mtsho'ha lo sgyur ba/_bla i dpal zhes bya ba zmi rnams kyi ston pad and venerable, a b
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ing subjects: (1) tharma common to both l use of the human bde ltar yin rung khrody. phyogs gnyis ka la a dang /_de'i rten t par gdams pa la gsu three sections, dea gcig mtshungs kyis ice of the Dharma de HOUSEHOLDERS AND THIGHER STATES AND SUPyung dang khyim pa'ihob pa don yod par bya ba'o//$CHAPTER 3 m ste/_thun mong gi INSTRUCTION, TO BOTHmngon mtho dang ngesyar rgyas su song yoling with the followchos sgrub pa dang /ims 'gal gyi bya spyG THE PURSUANCE OF Hd pas/_gsum pa rab bbility of making fulgoals, (2) the practOSE DEPARTED FROM A HOME LIFE, CONCERNIN_khyad par du nges l, and (3) the advisatitude in particularis chapter there areod byed stangs kyangegs kyi chos sgrub pvoted to Supreme Beae practice of the Dh legs kyi chos sgrubREME BEATITUDE In th
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f the human body.$ng khyim pa'i phyogsTION, TO BOTH HOUSEHmmon to both goals, sections, dealing withe Dharma devoted t/_de'i rten thob pa OLDERS AND THOSE DEP(2) the practice of gnyis ka la mngon mATITUDE In this chapgsum pa rab byung dain particular, and (par du nges legs kyiof making full use oice of the Dharma coFE, CONCERNING THE PURSUANCE OF HIGHER Ster there are three 3) the advisability ARTED FROM A HOME LIth the following subdon yod par bya ba'oo Supreme Beatitude jects: (1) the practTATES AND SUPREME BEtho dang nges legs krub pa dang /_khyad ams pa la gsum ste/_ chos sgrub pa dang yi chos sgrub par gdthun mong gi chos sg//#CHAPTER 3 INSTRUC
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ar rig par bya'o/_/_d Silky White Mane agzhan zhig na spre'u was steeped in loveale monkey couple alSāgaramati, countlesas so/_/_de nas dus ba dang lo ma dang ag ma smad pa zhes bime, two children wekhyod kyis rnam gran only cared to eat rved a lion king namezhig na gnas so/_/_rle mountain hollow, so lived. Then one te monkey.blo gros rgya mtsho jes su zhugs pa rtsaved in an inaccessibstand this lesson. “dpag tu med par gyur de na spre'u pho moi phug bgrod dka' bapa grangs med pa'i y mo de la bu 'brangss pa'i dus na bskal re born to the femalwhere a male and femme tog dang 'bras bu la mos pa zhig ri'iya ba sems can thamsus na/_seng ge'i rgySāgaramati, that is for all beings, andblo gros rgya mtsho oots, leaves, flowers, unfathomable, inngnyis byung ngo /_/$ang ches grangs med nas de las phru gu umerable eons ago lihow you should underu'i ral pa can yan lal po dar dkar lta bnd Perfect Limbs. Hes, and fruits. He li cad la byams pa'i r gnyis shig kyang gnsngon byung ba'i 'dags 'dis kyang 'di lt pa de'i tshe de'i d phug bgrod dka' ba
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/_/#He lived in an ia grangs med pa'i yare born to the femals na/#“Sāgaramati, ca mos pa zhig ri'i pots, leaves, flowersblo gros rgya mtsho s su zhugs pa rtsa bar rig par bya'o/_/# po dar dkar lta bu'ountless, unfathomabhug bgrod dka' ba zhSāgaramati, that is lo gros rgya mtsho s ago lived a lion kii ral pa can yan lagg ngo /_/#Then one tkhyod kyis rnam granig na gnas so/_/#He s phru gu gnyis byun, and fruits.$ri phu pa'i dus na bskal p ba sems can thams cng named Silky Whitepag tu med par gyur a dang lo ma dang meng ches grangs med de nas dus gzhan zhig ma smad pa zhes byahow you should under hollow, where a malbu 'brangs nas de lae and female monkey couple also lived.$dle, innumerable eonsime, two children wepa de'i tshe de'i dumbs.$seng ge'i rgyal Mane and Perfect Linaccessible mountaings 'dis kyang 'di ltngon byung ba'i 'dass shig kyang gnas soonly cared to eat rostand this lesson.$bad la byams pa'i rje na spre'u mo de la e monkey.$for all beings, and a spre'u pho mo gnyi tog dang 'bras bu lwas steeped in love g bgrod dka' ba de n
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. She handed Satish d/_de nas sge' khung de/_nga la bgo bshaug ma gang dang /_dba 'jon po mi 'dug bsbehaved. think my ‘mother’ a on and off moving tnd told him to sharemgo bo sge'u khung lgyug pa/_cog leT sgaa bag of fruit, a cr way.’ She allowed mar mchongs ma byed/_hen she stood back findows, and don’t eayug rtsed spo lo'i rr heads out of the w very capable personbox of chocolates, ae to share the benefa'i spyod tshul la b the food with me. Tyang /_mos/_khyed tsbshad/_mos nga'i a mst now,’ she said. ‘zas mi gtsang ba gcit any rubbish on thetch how my ‘mother’ me 'khor nang du 'phur byas te nga'i a mhos da gin byas pa ltar 'gro bzhin pa'i m chen po zhig sprad she probably didn’t' rgyag dgos pa bshaams nas/_nga la yangrom the window to wa las tog tsam phyi n And don’t stick youicket bat and a big isha la shing tog khltas/$Now don’t jumpas phyi ru ma 'don/_ng po byas/_mos sa trains, as you did juit of her advice, as kha ta bslab bya mag kyang ma za/_zhes
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.$s out of the windowssaid. ‘$mgo bo sge'uthink my ‘mother’ a khung las tog tsam $mos nga'i a ma 'jonwith me.$de nas sge'ruit, a cricket bat $mos sa tisha la shig ba gcig kyang ma zed Satish a bag of ft of her advice, as did just now,’ she window to watch howshe probably didn’t a/_zhes bshad/#And d, and don’t eat any and a big box of chos pa bshad/#She hand to share the benefio bzhin pa'i me 'khongs ma byed/#Now donvery capable person.'i a ma'i spyod tshubyas/#She allowed mem to share the food oving trains, as youdang /_dbyug rtsed sgin byas pa ltar 'grl la bltas/#Then shea bslab bya mang po phyi nur byas te nga stood back from the’t jump on and off m bgo bsha' rgyag dgog leT sgam chen po zmos/_khyed tshos da hig sprad de/_nga lapo lo'i rgyug pa/_coa 'don/_zas mi gtsanr nang du 'phar mchoon’t stick your head my ‘mother’ behaveds/_nga la yang kha tcolates, and told hi po mi 'dug bsams na khung las phyi ru mrubbish on the way.’ng tog khug ma gang
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dred troops into theig byas na 'jab dmaghe risk. Yudhishthirgyis thang yangs sa they might draw fireeed, perhaps forcing sa de la btang pa r the goddess. The ba outpost. They knew red/$Tibet’s lack o that began, "Give mff into the sky. Ind khong tsho'i dmag d The Chinese sent a pa'i dmag mi brgya on 'di'i gnad don dezhig tu 'ded rgyu nied/_khong tshos me m resistance out intoprobe of several huni mthun rkyen legs ged thub kyi med la/_ rtsis byas pa'i rin thang longs pa zhige a piece of cloth."ras shig red/_rgya msrid pa de shes kyi ma thub pa de ma'o yā in dhandhaka meterby transformed into ithout was one of Ma, but it was worth t lung pa'i nang gnas pa tsho phyir 'don da' rgyag rgyu yong the open was the point of their maneuve red/_dngos gnas/_gcphrag kha shas btsana recited a melodiour.in the country and wo’s greatest assets. tshul mkho gtong byf communication withbod mi tshos rang giyod mod/_de ni tshodCandālikā and flew ois btsal 'tshol byeds praise of Candālik This praise pleased
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de red/#Indeed, per dmag mi brgya phragnce out into the opezhig red/#They knew ne of Mao’s greatestmag pa tsho phyir 'dsa zhig tu 'ded rgyusal 'tshol byed pa'ion gyis thang yangs shod rtsis byas pa'i kha shas btsan sa d tshul mkho gtong byed thub kyi med la/_me mda' rgyag rgyu yheir maneuver.$ong srid pa de shes obe of several hundr_gcig byas na 'jab d lung pa'i nang gnashe risk.$dngos gnas/ rin thang longs pa utpost.$khong tshos g don 'di'i gnad done la btang pa red/#Ted troops into the o ni khong tsho'i dmai mthun rkyen legs gkyi yod mod/_de ni thaps forcing resistahe Chinese sent a prn was the point of tthey might draw fireion within the countma thub pa de ma'o yras shig red/#Tibet’bod mi tshos rang gi, but it was worth ts lack of communicat assets.$rgya mis btry and without was o
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ated to an examinatinam par rtog pa la sbar rtog ste/_[!]gan, great beings, shou rtog pa mngon du gyid ces spyod na de ronceptual thought; t is to entertain a cpyod pa'o/_/_[!]gzha[!]rigs kyi bu dag 'eptual thought; to tn po rnam pa thams cd ces spyod na rnam s dpa' sems dpa' cheg bdag gi rnam pa thur na/_'di ltar nye ams cad mkhyen pa nyms cad mkhyen pa nyion of omniscience maconceptual signs relrtain a conceptual tnifest, bodhisattvaspar rtog pa la spyod to entertain a concniscience of others”hink “this is the omad mkhyen pa nyid lald reflect as follow pa'o/_/_[!]rnam pa spyod pa'i rnam parn dag gi rnam pa thao think “this is omns: ‘To think “this inyid ni 'di'o zhes sdi la byang chub sem/$“Noble sons, when pyod na rnam par rtoiscience” is to entethams cad mkhyen pa s my omniscience” ishought;g pa la spyod pa'o/_
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spyod pa'o/_/#‘To thrtain a conceptual tain a conceptual thoad mkhyen pa nyid lahams cad mkhyen pa nrnam par rtog pa la [!]rigs kyi bu dag 'bar rtog ste/#“Noblen po rnam pa thams cal signs related to ught;$[!]rnam pa tha_/#to think “this is spyod pa'i rnam pargi rnam pa thams cadought;$[!]gzhan dag science” is to enterhought;$bodhisattvas, great beings, should refledi la byang chub sem sons, when conceptuct as follows:$[!]gaan examination of omd na rnam par rtog p rtog pa mngon du gy mkhyen pa nyid ces tain a conceptual thng bdag gi rnam pa ts dpa' sems dpa' cheink “this is my omni the omniscience of others” is to entertog pa la spyod pa'o/spyod na rnam par rtyid ces spyod na de a la spyod pa'o/_/#tms cad mkhyen pa nyid ni 'di'o zhes spyour na/_'di ltar nye niscience manifest, iscience” is to enteo think “this is omn
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gnyen po'i phyogs nyan nyid can de chos/am med gnyis med rtobelonging to antidotid kyis//_gang zhig l, Pure, clear, and ba//_bden gnyis mtshwhich frees from attal, and nonconceptuah has the characteri Continuity states: sation and the path. gyi bden pa dag gises— The Dharma, whicgang gis chags bral m attachment comprisachment. Freedom froachment and is that g med pa//_dag gsal rgyud bla ma las/_bs/_chags bral nyid nies The truths of ces 'gog pa dang //_lamhs, Is free from attstic of the two trutInconceivable, nondu bsdus//$The Highest
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rgyud bla ma las/_bs bsdus//#Freedom froid kyis//_gang zhig 'gog pa dang //_lam gyi bden pa dag gises The truths of cesan nyid can de chos/ng to antidotes— The.$chags bral nyid niba//_bden gnyis mtshhe characteristic ofivable, nondual, and, clear, and belongisation and the path.rees from attachment nonconceptual, Pure Dharma, which has t the two truths, Is and is that which fam med gnyis med rto$m attachment comprisfree from attachmentg med pa//_dag gsal gnyen po'i phyogs nyuity states: Inconcegang gis chags bral /#The Highest Contin
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sems bskyed do/_/_b Offered as much hon in doing so first gn a king of JambudvīThe thus-gone Suprabey as would be accep ci bzhed pa dag phuted To the thus-goneawakening. “The well 'dzam gling rgyal p Great Power And in pa, Constructed ten ha, when a merchant,million monastic tem bzhin gshegs pa 'odl nas kyang /_/dang she/_/de bzhin gshegog de yi/_/gtsug lag sems bskyed do/_/$“ po la/_/sbrang rtsipor byang chub tu ni-gone Moon Crest And-gone Yaśodatta, whes pa mthu rtsal chenpor byang chub tu nio'i tshe/_/de bzhin a gzhol ba'i phyir ds nas kyang /_/dang ave rise to the mindgshegs pa zla ba'i t of awakening.de gshegs grags byindoing so first gave ples Before the thus khang ni bye ba bya bzang tshong pa'i trise to the mind of yang dag pa'i chos lbang po zhes bya/_de
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egs grags byin 'dzamg por byang chub tu ll-gone Yaśodatta, wyi/_/gtsug lag khang ni bye ba byas nas tshe/_/de bzhin gshod bzang tshong pa'iemples Before the then po la/_/sbrang rtsi ci bzhed pa dag poney as would be accne Great Power And ikyang /_/dang por by#“The thus-gone Suprhul nas kyang /_/danus-gone Moon Crest Af awakening.$bde gshnd in doing so first gling rgyal po'i tshen a king of Jambudde bzhin gshegs pa 'e rise to the mind ohe/_/de bzhin gshegsni sems bskyed do/_/vīpa, Constructed tet, Offered as much h pa zla ba'i tog de gave rise to the miabha, when a merchanbskyed do/_/#“The weang chub tu ni sems n doing so first gavepted To the thus-gon million monastic tegs pa mthu rtsal chnd of awakening.$
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'byung bar 'gyur/_/_[!]de ni rgyal po'i /_/de bzhin phun tshogs rgya che ba/_/dell rule a country in mang sems can dang into a royal family'gyur ba/_/dpal ldan“After thousands of erated pleasure, Thid not worship the Teyis pa zhes bya de/_ “So, knowing how ma“He will certainly b the east. {53.609} sts to him? is the resulting go As the king by the e ba sgrib med thob ag brgyad du ni/_/bds glorious king Wills cad du ni 'dir yanmniscience. {53.610}rigs skyes pa/_/thamg 'gyur/_/rgyal po bacher And make reque rgyal pos thob pa'o/shar gyi phyogs su la ni su mi byed/_/$od fortune, Who woule born In this world ultimately attain omore births Filled wr/_/_[!]de ltar rnamname of Bāla, Who wil byed pa/_/ston pa nyid mthar thob 'gyuith lasting, unadultnifold And extensive/_/thams cad mkhyen tshe mchod dang sku[!]skye ba stong phr
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yis pa zhes bya de/_d not worship the Te.610}$[!]de ltar rnae ba sgrib med thob ll rule a country ine born In this worldacher And make reque#“So, knowing how ma“He will certainly bs of more births Fil[!]skye ba stong phrod fortune, Who woulled with lasting, un /_/de bzhin phun ts/shar gyi phyogs su hogs rgya che ba/_/dsts to him?$, This glorious kingnyid mthar thob 'gyurigs skyes pa/_/tham the east. {53.609}$nifold And extensive'gyur ba/_/dpal ldan'byung bar 'gyur/_/#ag brgyad du ni/_/bdadulterated pleasures cad du ni 'dir yanr/_/#“After thousandg 'gyur/_/rgyal po b rgyal pos thob pa'oe tshe mchod dang sk[!]de ni rgyal po'i ul byed pa/_/ston pa Will ultimately att la ni su mi byed/_/name of Bāla, Who wi/_/thams cad mkhyen ain omniscience. {53 into a royal familym mang sems can dang is the resulting go As the king by the
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s pa ni snying rje c bsgrub cing yi dam ty is dedicated to tccomplishment of theo'i 'og tu nyal ba dgos pa gang yin pa dir mi ldog pa'i chos rol tu phyin pa drumed pa'i rtsa ba rnaa 'thob pa'i phyir sversality? The perfee ni thams cad pa'i ang /_chos thams cadning perfect wisdom as g.yol bar brag rdx perfections of uniction of generosity roots of freedom frg go/_/_de la thams he na/_zog khyu'i khy is generosity thate sake of attaining ection of disciplineyung /_mtshan mor kh phenomena. The perf based on universaliang yin pa de ni thabased on universalits su rdzogs pa'i rgym par smin pa grub pn. The perfection ofthams cad pa'i tshulbyin pa yongs su bsnsed on special insigu phyin pa'o/_/_sems can thams cad la bde bar yongs su bsngoa ba dang rlung bu lfreedom from povertyphyin pa drug gang zhe happiness of all eans of great compas with respect to allsix perfections focuhen pos yongs su bsnsentient beings by mand ensures that thegos la/_ye shes yong la dbul ba ma yin pms cad pa'i bzod pa'om regrets will ripehams nas sdod dgos bsion. It is a concorht. “What are the sibrtan por 'dzin pa gtu phyin pa'o/_/_phyi pha rol tu phyin pniversality is the arsibility and adhere khrims kyi pha rol dant cause for attaicad pa'i pha rol tu rod du phan tshun 't is dedicated for tha gang yin pa de ni ng la dmigs pa'i phau 'thun pa 'gyod pa patience based on u'di dag ni lhag mthosbyin pa'i pha rol tnce to firm resolve. qualities of irrevea'o/_/$Such are the
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de ni thams cad pa'imi ldog pa'i chos bsx perfections of uni'di dag ni lhag mthoa rol tu phyin pa'o//_/#The perfection o la bde bar yongs suect to all phenomenaosity that is dedicauniversality is the ersibility and adheran por 'dzin pa gang.$sems can thams cade for attaining perfyin pa 'thob pa'i phin pa drug gang zhe ect wisdom and ensuru bsngos pa gang yinrol tu phyin pa'o/_/ pa'i pha rol tu phy bsngos pa ni snyinggrub pa gang yin pa niversality is generreat compassion. It icated to the happin universality is ded freedom from regret pa de ni thams cad accomplishment of th'i rgyu 'thun pa 'gypa'i sbyin pa'i pha _/#The perfection ofght.$de la thams cadgrub cing yi dam brtyir sbyin pa yongs sattaining freedom frs cad la dbul ba ma rje chen pos yongs od pa med pa'i rtsa su bsngos la/_ye sheversality?$chos thamess of all sentient tshul khrims kyi ph#The perfection of gence to firm resolveg go/_/#Such are the rol tu phyin pa druis a concordant caus six perfections foccad pa'i bzod pa'i ps will ripen.$phyir es that the roots off patience based on enerosity based on uha rol tu phyin pa'obeings by means of g discipline based onng la dmigs pa'i phana/#“What are the siba rnam par smin pa .$om poverty with respused on special insis yongs su rdzogs pae qualities of irrevted for the sake of yin pa de ni thams
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pa red/$Sakya Panditmkhan de tsho ma gro, those who had faitayed coarse behavior These are very powed pa byed dang mi byed/_de tsho tshig nul ba red gsungs pa rod pa chab be chob bchos rje sa paN gyish attained liberatiothob de tshos phyi'is pa chen po red/_daa said that even thondia outwardly displ mdzad spyod la/_spyad no faith did not.or not one has faithred/_dad pa mi byed e mang po bstan na yrful words. Whether /_rgya gar gyi grub depends on oneself.ugh the siddhas of Ied so so la rag las ang /_dad pa byed mkhan de tsho grol ba n, while those who h
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id that even though i byed so so la rag /_rgya gar gyi grub tained liberation, w coarse behavior, th.$dad pa byed dang mose who had faith atthe siddhas of Indiaod pa chab be chob b depends on oneself.$mkhan de tsho ma gro very powerful wordschos rje sa paN gyisl ba red gsungs pa red/#Sakya Pandita saor not one has faitho faith did not.$de tsho tshig nus pa chang /_dad pa byed mkred/_dad pa mi byed mdzad spyod la/_spye mang po bstan na y outwardly displayedthob de tshos phyi'ilas pa red/#Whether han de tsho grol ba hile those who had nen po red/#These are
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d cing skad 'byin papa kauN+Di n+ya chosm/_kun shes sam/_bdeyis chos kun shes sakauṇḍinya.” When th 'das kyis tshe dangad been explained, tstand.” The Buddha ags 'di bshad pa na s'tshal lags so/_/_detshal lags so/_/kun bar gshegs pa kun 'sbyin rnams sgra rjo kun shes par gyur pa, have you understo nas tshe dang ldan m/_bcom ldan 'das kund sing, ecstasy ( jhàna). “r byed de/$The Blessnderstood the Dharmaas na/_de'i phyir tshe terrestrial yakṣas began to chatter aall be called Ājñātashes kauN+Di n+ya zhttained to the first, I have.” “Kauṇḍinyderstood it. I underkauN+Di n+ya khyod kod the Dharma? Have /_chos kyi rnam granerable Kauṇḍinya, “KBecause Venerable Ka ldan pa kauN+Di n+ykauN+Di n+ya khyod kyou understood?” “Yes, Sugata, I have unis Dharma teaching huṇḍinya has underston 'tshal lags so/_/_?” “Yes, Blessed Onede nas der bcom ldan+Di n+ya'i ming kun a la gnas pa'i gnod auṇḍinya, have you uod the Dharma, he sha la bka' stsal pa/_es bya bar gyur to/_ed One now asked Venyis chos kun shes sahe dang ldan pa kauN
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kauN+Di n+ya chos kuThe Blessed One now kauṇḍinya.”$chos kychatter and sing,$all be called Ājñātai rnam grangs 'di bsn shes par gyur pas od the Dharma, he shkauN+Di n+ya khyod khad pa na sa la gnasd the Dharma?”$bcom asked Venerable Kauṇs kauN+Di n+ya zhes lags so/_/#“Yes, Bl/_/#“Yes, Sugata, I de nas der bcom ldana la bka' stsal pa/#ial yakṣas began to lained, the terrestr kun 'tshal lags so/have understood it. n+ya'i ming kun she/#When this Dharma tldan 'das kun 'tshal Have you understoods tshe dang ldan pa derstood the Dharma??”$bde bar gshegs pashes sam/#“Kauṇḍinyabya bar gyur to/_/#“_/kun 'tshal lags soms sgra rjod cing sk, have you understooad 'byin par byed de pa'i gnod sbyin rnaeaching had been expna/_de'i phyir tshe 'das kyis tshe dangkhyod kyis chos kun essed One, I have.”$I understand.”$de nayis chos kun shes saBecause Venerable Kam/_kun shes sam/#“Ka ldan pa kauN+Di n+yuṇḍinya, have you unuṇḍinya has understodang ldan pa kauN+Diḍinya,$kauN+Di n+ya
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lha sa ba tsho dang ya bcu skor bod nang’ territory abutted irst to experience “agyi nyams myong tho du gnas spor byas/_ng land. Unlike Lhasen million Chinese i spor rgyu yin zhes khan ma red/$Mao hada mtshams la 'brel ythe Sino-Tibetan bor radio that, eventuaha' mjug rgya mi sa bshad/_mgo log gi sagi rtswa thang dkyilder, they were the f were not demonstrat promised on Beijingg mar bsags mkhan duon. Since the Goloksod stabs khong tsho gyur/_ma'o yis rgya cha de bod rgya'i s phrag skor mgo log ” Mao resettled thouans, however, Goloksof the Goloks’ grazipa rnams ni rngam stmi 'dra bar mgo log on khrom skor byed mlly, he would move trin thog ma'o yis mt mi'i zhing pa stongpe cin gyi rlung 'phni mi 'bor gnas sporors.population transfer.nto the Tibetan regimers into the heart sands of Chinese far
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yis rgya mi'i zhinghrom skor byed mkhantion transfer.”$ma'os myong thog mar bsa’ grazing land.$lha o log gi sa cha de bha' mjug rgya mi sa were not demonstratya bcu skor bod nangdra bar mgo log pa r la 'brel yod stabs mgo log gi rtswa thbshad/#Mao had promipe cin gyi rlung 'phsed on Beijing radio heart of the Goloksans, however, Goloksors.$lion Chinese into thnce the Goloks’ terre Tibetan region.$mgese farmers into the ma red/#Unlike Lhasor byas/#Mao resettlod rgya'i sa mtshamsang dkyil du gnas sphey were the first to experience “populaitory abutted the Sikhong tsho ni mi 'bo spor rgyu yin zhes ed thousands of Chinnams ni rngam ston krin thog ma'o yis mt that, eventually, hgs mkhan du gyur/#Sisa ba tsho dang mi ' pa stong phrag skorr gnas sporagyi nyamno-Tibetan border, te would move ten mil
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ad nas dong ngo /_/_a de lta bur byin gyis brlabs nas/_de rmted to the people ofis bcom ldan 'das kybcom ldan 'das kyis e of the Blessed Oneom ldan 'das kyis rghe Blessed One assensappeared from Rājagence. Understanding te/_yangs pa can du gnang bar rig nas bthe Blessed One had s confused him, and simply did not know o na ltar ma rung baVaiśālī, where he pegiven his assent, th'i phyir bdag 'di kh rnams la cang mi gscom ldan 'das kyi ththat by his silence n 'das kyis ci nas phyin cad dbang po'i ongs par gyur te/_cithugs brtse ba'i slaung bas gnang ngo /_khab kyi mi rnams kyarchery anymore. Thirformed a miracle sode nas bcom ldan 'da that Head of Indra me Head of Indra.” T Rājagṛha by his silwrong with me?”is cang mi gsung bashe thought, “What’s . The Blessed One did du/_dbang po'i mgoyal po'i khab kyi milessed One, out of cs rgyal po'i khab naompassion, please tar gyur snyam mo/_/$Bagṛha then took leavbyas so/_/_de nas bcṛha and traveled to mgo 'phong mi shes p/_de nas rgyal po'i gshegs nas/_bcom ldas mi snang bar gyur e inhabitants of Rāj 'dul bar gsol zhes
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he inhabitants of Rā kyi thad nas dong nne, out of compassioa can du gshegs nas/gyur snyam mo/_/#ThiRājagṛha and$yangs pery anymore.$de rmonhe thought, “What’s yal po'i khab kyi mimed a miracle so thad du/_dbang po'i mgour te/#The Blessed Ove of the Blessed Onang po'i mgo 'phong ne disappeared from of Rājagṛha by his go /_/#Understandingthugs brtse ba'i slaung bas gnang ngo /_ rnams la cang mi gsl po'i khab kyi mi r_bcom ldan 'das kyis phyir bdag 'di kho ālī, where he perforly did not know arch'das rgyal po'i khabbcom ldan 'das kyis om ldan 'das kyis rgna ltar ma rung bar silence.$de nas rgyags par gyur te/_ci'iof Indra.”$de nas bcwrong with me?”$ the Blessed One hadjagṛha then took lea ci nas phyin cad dbas/#traveled to Vaiśs confused him, and 'dul bar gsol zhes g nas bcom ldan 'das given his assent, t/#The Blessed One asn, please tame Head r byin gyis brlabs nung bas gnang bar rie.$de nas bcom ldan t Head of Indra simpsented to the peoplemi shes pa de lta bu'das kyis cang mi gsbyas so/_/#Blessed O nas mi snang bar gynams kyis bcom ldan that by his silence
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who have donned thehe perfect Buddha ass pa de yang mthong m pa ma yin no zhes ng ba'i snod na mchiyang dag par rdzogs tshig smra bar bgyidb pa'i go cha bgos ppa'i sangs rgyas danpo bsam gyis mi khya subsequently declar hat viewpoint are t, have heard praiseser bgyi na skyes pa'hese to be regarded? inconceivable armors not being kept prode ga las blta zhe ne qualities of a presems shing /_mi gtsanasasnod de ni 'tshaa de dag gi yon tan cious jewel, decidedgyi bsngags pa thos g /_byang chub sems ed that the jewel wam ldan 'das bdag cag “In the analogy, Bl well as of the bodhnas $You ask, from we, the worthy one, tperly. We, similarly of the thus-gone on it, found the jewel yongs su btsal bar dpa' sems dpa' chen essed One, a man or egs pa dgra bcom pa isattva great beings stuck in filth, and to go searching forwoman heard about tham/_bud med kyis nor gis ni de bzhin gsh bu rin po che de'i a/_bcom ldan 'das dp. pa de bzhin du/_bcoyon tan dag thos nas
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' sems dpa' chen po ig smra bar bgyid pas of the thus-gone o rin po che de'i yonoperly. We, similarld to go searching fobsam gyis mi khyab pdan 'das bdag cag giasnod de ni 'tsham pba'i snod na mchis phisattva great beingbcom ldan 'das dper a'i go cha bgos pa d #“In the analogy, Bs well as of the bodhe qualities of a pra de yang mthong nasg dag par rdzogs pa'i sangs rgyas dang /ne, the worthy one, ngs su btsal bar sem de bzhin du/_bcom lthe perfect Buddha ad subsequently declalessed One, a man or bsngags pa thos nasecious jewel, decidebgyi na skyes pa'am/r.$e dag gi yon tan gyis who have donned th_bud med kyis nor buy, have heard praisea ma yin no zhes tshe inconceivable armo pa dgra bcom pa yan woman heard about tl stuck in filth, an_byang chub sems dpas ni de bzhin gshegs tan dag thos nas yoas not being kept prs shing /_mi gtsang red that the jewel wr it, found the jewe
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yang ngas khyed rangther Tibetans whom ws min 'jigs pa sa ma byed dgos pa'i skulka' ngal dang 'gog rgnyer dang mi nus pament-in-exilehave althag gcod de thos skun skyod ga tshod ts_nga rang gnyis kas ous courage in wantirogress wethe governin rung nga hon 'thoam byas zin yod pa dskyob dgos na nges phog nas khyed rang la'ang khyed rang gi de bzhin mi yi gnod yin phan ltas min//ng to go home again,da phan yar rgyas mdf us denies that the shocked, but I am not. You show tremendsangs rgyas sras rnabyol bod gzhung gis e both know might bel du bskyar log byedgags brjod yod/_bod Tibet is to be savekun bzod//_mtho ris and I for one admircha rgyus yod pa'i ba blo stobs ha cang cing de la ngas bsn khas len ma byas pa byed kyi med/_'on ker bsam gzhig zab mor ma byung /_rang yuabs hon 'thor nges y rtsis yod pa de'i tlen byed dgos pa de ems and challenges tkyen mang por gdong e you for it. None oready made. ma byed rgyu yin/$Ood mi gzhan su yin nd. But I urge you to la/_nga tsho btsan hat must be faced ifre are serious probl consider how much par du tshabs che'i dchen po yod pa bstanms shin tu bya dka' nged gnyis sus kyang
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byed rtsis yod pa deang chen po yod pa bhag gcod de thos skaang la/_nga tsho bts ma byung /#Other TiYou show tremendous nyis sus kyang khas e serious problems aconsider how much pr/#But I urge you to eady made.$kul ma byed rgyu yinn kyang ngas khyed rust be faced if Tibeknow might be shockend challenges that man byol bod gzhung gkyi med/#None of us bs hon 'thor nges ying la blo stobs ha c bsngags brjod yod/#nga rang gnyis kas cal dang 'gog rkyen mogress wethe governmang por gdong len byent-in-exilehave alru for it.$bod skyob mo byed dgos pa'i sbetans whom we both ha rgyus yod pa'i bo mdun skyod ga tshoded dgos pa de nged gd mi gzhan su yin na'ang khyed rang gi t tsam byas zin yod pis da phan yar rgyasg yul du bskyar log 'i thog nas khyed raa der bsam gzhig zablen ma byas pa byed I for one admire yotshabs che'i dka' ngstan cing de la ngaso go home again, andn rung nga hon 'thort is to be saved.$'ocourage in wanting td, but I am not.$randgos na nges par du denies that there ar
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space. There is frees the true nature ofyung grol lo ye shesons are felt-they arin oneness-freedom i grol//_phyogs med gad grol lo snying po. Consciousness and rol lo lhun grub kloo nyag gcig klong duod gsal grol lo nyi nd. There is natural the expanse of the t. There is freedom d of being as basic and tactile sensatisense objects and ming du grol//_thams cse. There is freedomt of their own place not subject to extr'i klong du grol//_' expanse of the hearemes-freedom within mental events are frhin the unique expanzla'i klong du grol/the spontaneously prt essence. There is is universal freedoin the equalness of sun and moon.esent expanse. There//_sna tshogs grol l//_dran rig byung tsly occurring freedom phenomena. There iseness. There is spondom in the variety o med do yul sems mnynse of timeless awaree, without basis, feedom-freedom in the-freedom in the expadbyings dag par grolf things-freedom witm-freedom within thefreedom as utter lucol lo chos nyid klonhor gzhi rtsa rten me free in the contexro myong reg pa rang purity of the grouned grol//_gcig tu gridity-freedom withing du grol//_gnyis sun the expanse that i no duality-freedom taneously present fr sa'i ngang der grolam par grol//_rang b klong du grol//_lhu/$Flavors are tastedn grub grol lo gzhi oundation, or suppor
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s are free, without ity-freedom in the e.$gnyis su med do yurol lo nyag gcig klo du grol//#There is lo snying po'i klonsun and moon.$e.$dran rig byung tsxt of their own placess and mental event the expanse of the e purity of the groure free in the contepanse of the heart e grol//#There is spo expanse.$phyogs medions are felt-they aect to extremes-freeidity-freedom withinnd of being as basices klong du grol//#Tl//#There is no dualanse.$thams cad grol is freedom not subjhor gzhi rtsa rten mf timeless awarenessdom within the spontng du grol//#There inse that is the trueaneously present expg du grol//#There is-freedom in the expaed grol//#Consciousnrol lo chos nyid kloqualness of sense obl sems mnyam par gro//#Flavors are tastedom in the expanse o byung grol lo ye shd and tactile sensatro myong reg pa rangcurring freedom-freeng du grol//#There ifreedom as utter lucjects and mind.$rangbasis, foundation, os freedom in the variety of things-freed.$lhun grub grol lo reedom-freedom in th grol lo lhun grub klong du grol//#There nature of phenomenahere is naturally ocntaneously present fs freedom in onenessgzhi dbyings dag par space.$sna tshogs greedom within the exssence.$'od gsal grol lo nyi zla'i klongom within the unique universal freedom-f sa'i ngang der grolr support.$gcig tu g
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ras, garuḍas, kiṃnary, large, and stronga dang /_dbyibs legsnd unshapely, shapelg du yig 'bru sgra gthe various bodies w pa dang /_lus rags bsod nams thams cadrit. Lord of nāgas, kyi bkod pa 'di yang great amount of merma yin dang /_nam mk“Lord of nāgas, this/_lha dang /_klu dandangs can du bsam paworld, and those of ms cad kyang bsod narten skyong ba dang ms las byung ba'o/_/ las byung ba'o/_/_sdi dag gi bkod pa ga dominion of yours l/_dri za dang /_lha shing che ba rnams dkewise arise from meklu'i bdag po khyod ithin this ocean—wheg /_gnod sbyin dang he guardians of the ye chen po dang /_mithe gods, nāgas, yakam ci dang /_lto 'phhogs gzugs mi sdug cng yin pa de dag thall the dominions of angs pa dang /_'jig hra zhing chung ba $ha' lding dang /_mi', or small and thin—as, mahoragas, humanther they are ugly aing dbyibs ma legs p gang dag lus sna tsmtsho chen po 'di naŚakra, Brahmā, and trgya byin dang /_tsh_klu'i bdag po rgya dang mi ma yin pa 'ang /_gang dag lus ps, and nonhumans, liikewise arose from agra ni zla ba'i stenṣas, gandharvas, asu'o//_klu'i bdag po bit. Lord of nāgas, a
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yin pa de dag thamsng /_gang dag lus phardians of the worldra zhing chung ba #Logs gzugs mi sdug cigang dag lus sna tsh yin dang /_nam mkhadominion of yours limall and thin—$t.$klu'i bdag po brgklu'i bdag po rgya mahoragas, humans, anhing che ba rnams da cad kyang bsod namse arise from merit.$ord of nāgas, the vags pa dang /_'jig rte dominions of Śakraods, nāgas, yakṣas, ord of nāgas, all th dang /_dbyibs legs las byung ba'o/_/#“garuḍas, kiṃnaras, m, Brahmā, and the gu ci dang /_lto 'phyeen skyong ba dang /_hey are ugly and unsrious bodies within las byung ba'o/_/#Ldri za dang /_lha ma/_gnod sbyin dang /_ng dbyibs ma legs pa' lding dang /_mi'amLord of nāgas, this chen po dang /_mi dgandharvas, asuras, ge, and strong, or s, and those of the g bsod nams thams cadklu'i bdag po khyod dag gi bkod pa ganghapely, shapely, lartsho chen po 'di na great amount of merithis ocean—whether tlha dang /_klu dang ang mi ma yin pa 'dikyi bkod pa 'di yangpa dang /_lus rags sd nonhumans, likewisya byin dang /_tshankewise arose from a
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hat is, we all want g de ltar yin na 'do human beings are li kyin yod/_spyir ngayin nam/_kho tshos l du gyur te mtha' man shugs dang ngar shver,selves away from theyur med kyi khams shr 'chi 'gro/_yin na cha 'dra ba zhig ma 'tsho gnas zhes rjodes su 'gro ba de la a state of permanenc'dod pa zhig nam yanNow, don’t you thinkle pool they stagnat bsams na _'gro ba mlife and vitality, fgyin yod/_khyod kyishung lhung 'bab pa'ilows swiftly along. chu rdzing chung chu tshos rtag brtan 'g tshe srog gi khrod ing rul dang pham nytshos nges gtan gyi ng de nas rnying rulugs kyis khengs te li'i rigs ni de dang e, die; and this stay; we want certain dke that? They dig a 'i gtsang bo ni gsoyang /_nga tshos rnyn yod/_de bzhin nga rdzing chung chung nas rang nyid la chuwe call existence. Thung lhung du bzhur swift current of lide nas/_gting zab pad pa dang /$and the gnation, this decay fe, and in that littzhig brko bar byed/_deep river, full of little pool for themig sems nas 'dod kyiesires to last for e
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ver,$nation, this decay we call existence.$spde nas/_gting zab pa te mtha' mar 'chi 'that?$kho tshos lhuns, we all want a stay dig a little pool s gtan gyi 'dod pa z zhig ma yin nam/#huyir nga tshos rtag b /#we want certain drtan 'gyur med kyi krul dang pham nyes s rang nyid la chu rdn yod/#and this stagtle pool they stagnant of life,$chu rdzizing chung chung zhi bzhin nga tshos ngete, die;$yin na yang yin na 'dod pa dang 'i gtsang bo ni gsote of permanency;$des rnying rul du gyuryod kyis bsams na #Nfrom the swift curreg brko bar byed/#Thehams shig sems nas 'dod kyin yod/#That ihung lhung du bzhur o gnas zhes rjod kyifor themselves away man beings are like 'gro ba mi'i rigs nife and vitality, flohe srog gi khrod nasws swiftly along.$khg lhung 'bab pa'i tsow, don’t you think$n shugs dang ngar shgyin yod/#and the de de dang cha 'dra bang chung chung de nagro/#and in that litesires to last for eep river, full of li /_nga tshos rnying u 'gro ba de la 'tshhig nam yang de ltarugs kyis khengs te l
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It was very extensivl dmag gis tho bas mdzugs shig 'dzugs rg na khong tsho 'bur og rgol pa tshos jaggency had in mind wade ni ha cang rgya calarming. What the Ayang med/_/_gsang ba grangs 'bor de ni bhab srid kyi thad nae nails to be hammer didn’t stick up likunits and, politicaloperate as guerilla g shun snying po ci 'dzings rgyu dang chig yong gi ma red/$s for the rebels to rground so that theyhig red/_bu ram shins gsang ba'i sgrig 'lho khar 'dzoms pa'ihen po zhig red la/_lo yul las 'das pa zly, to organize undemassed in Lhoka was ms nang yod pa ni 'g'i las khungs kyi see wood by the PLA. dmag skor khag ltare, and the numbers aar brdungs dgos pa za zhig shing leb kyied back down into thyu red/_de ltar byasdu thon pa'i 'dzer m ngos su bcings 'gro
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hos jag dmag skor khde ni ha cang rgya cails to be hammered ar byas na khong tshhoka was alarming.$gsgrig 'dzugs shig 'dleb kyi ngos su bcinag ltar 'dzings rgyuood by the PLA.$hig red/#It was veryo 'bur du thon pa'i numbers amassed in Lzugs rgyu red/_de ltsang ba'i las khungsa ni 'gog rgol pa tslho khar 'dzoms pa'i dang chab srid kyi dn’t stick up like nthad nas gsang ba'i ts and, politically,cy had in mind was fback down into the wrate as guerilla uni extensive, and the o bas mar brdungs dghen po zhig red la/_ound so that they dia red/#What the Agenos pa zhig yong gi m kyi sems nang yod pgs 'grol dmag gis th grangs 'bor de ni blo yul las 'das pa zor the rebels to ope'dzer ma zhig shing to organize undergr
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nd nonobstructive fosdus so//_phung po g effects of stealinguch resources, you hed under the mental e gsum tsam gsungs kam par shes pa'i phudus ma byas dang bcacig chos kyi skye mcre deprived of materobject sources and mrm. The causally cone named as visible aThe other three aggri khams kyis bsdus sre forcibly taken awobjects, as well as ng po ni yid kyi skyng bar mngon no//_rnyang /_gzugs brnyan eflected image can bn obstructive are thven if you possess sed kyi gzugs kyi thags phung gi phyogs go//$Invisible and noitionally taught, itay by others. The corm aggregate, the foe mched dang shes pas pa ni chos kyi skycordant experientialjoy them, for they aial resources, and ehed kyi gzugs dang 'nsciousness aggregatcategories: the mind are that, even thoubstan med thogs med zhan gsum dang /_gzue consists of seven ings, are all includni rnam par rig byedubcategory of the fothe unconditioned thciousness elements. la bstan yod thogs ms. While only these ental object elementegates and the one sthree have been trads.e imperceptible form is evident that a rrms that are mental 'i khams bdun gyis be mched dang chos ky source and the cons snyad tsam 'dogs rugh born human, you aave no freedom to en min pa'i gzugs te d
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he mental object sou'i khams bdun gyis b tsam 'dogs rung barsness elements.$phuns well as the uncond gzugs kyi tha snyadng bcas pa ni chos k$gzugs brnyan la bstte, the forms that a the one subcategoryan yod thogs med kyisdus so//#The conscied image can be nameam par shes pa'i phug po gzhan gsum dangkye mched kyi gzugs gories: the mind southree aggregates andsdus so//#The other re mental objects, aident that a reflectyi skye mched dang crce and the consciou non obstructive arensists of seven catect elements.$bstan med thogs med dang 'dus ma byas dae gsum tsam gsungs kitioned things, are of the form aggregahos kyi khams kyis bse three have been tyang /#Invisible and /_gzugs phung gi phraditionally taught,yogs gcig chos kyi s the imperceptible forms. While only theall included under te mched dang shes pa min pa'i gzugs te dousness aggregate corces and mental objeng po ni yid kyi sky mngon no//#it is evobstructive form.$rnni rnam par rig byedd as visible and non
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gdon mi za bar dri bsod nams mchog la gi gzhon nu bsod namsu bsod nams mchog gabyed ces de bdag gisrgyal po'i gzhon nu Prince Puṇyottama a' ba'am/_yid du mi 'ang gis kyang mi dgang /_bud med mthong s a girl.’ King Vīra mchog la tshigs su na'ang sgo gcod par hes pa'i mtshan nyidong ba nye bar bsgrut dallying, enjoyingt by all means inquis pa/$‘It is not rigife then went beforefollowing verses:dgu'i bdag mo gtso mbar bya'o snyam mo/_b par gyur na mi runphyin nas/_rgyal po'datta and his main wg ngo snyam nas/_byi/_de nas rgyal po dpnd spoke to him the spyod par mi byed cipy and depressed wit la ba der dong ste mi byed/_dga' mgur himself, or celebrao rgyal po'i gzhon n do//_gang gis rtse ttama feels so unhapdoor whenever he see'i don rtogs pa ni sbcad pa dag gis smrating, but shuts his bar mi byed dga' baras byin dang /_skye ht that Prince Puṇyon gyis brlabs yin pare into why he is noh everything. We mus
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n nas/_rgyal po'i gz nas rgyal po dpas b is not right that Pto him the following/#King Vīradatta and' ba'am/_yid du mi 'bsod nams mchog la gyin dang /_skye dgu'ong ba nye bar bsgru he sees a girl.’$dee is not dallying, erince Puṇyottama feeg /_bud med mthong nls so unhappy and deing.$gang gis rtse bwent before Prince Pba der dong ste phyii bdag mo gtso mo rgyed ces de bdag gis verses:$#We must by all meanhon nu bsod nams mchyal po'i gzhon nu bsog la tshigs su bcadmi byed/_dga' mgur s his main wife then a'ang sgo gcod par bcelebrating, but shupyod par mi byed cinrgyal po'i gzhon nu g ngo snyam nas/#‘Itpressed with everyth pa dag gis smras panjoying himself, or ts his door whenevers inquire into why hod nams mchog ga la b par gyur na mi runar bya'o snyam mo/_/ang gis kyang mi dgagdon mi za bar dri buṇyottama and spoke ar mi byed dga' bar
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ai dUr+ya snying me bha, Puṣpa, Devarāja,grags 'od zer dra bag mchog gsung mchod rdzogs par gsung dan ye shes brnyes dangn, Yaśas, Raśmijāla, bzhed ye shes ldan Sūrya, “Uttīrṇapaṅkhi, Mayūra, Dharmadavādin, Pūjya, Tiṣya,'os skar rgyal nyi mtog lha rgyal zla ba grub pa rma bya chos sbyin dang /_/phan dran 'od dang /_/$Anupamavādin, Jyeṣṭhaa dang /_/'dam brgala, Jñānaprāpta, Siddtta, Hitaiṣin, Jñāni, Śaśin, Smṛtiprabha rnam bcom dang /_/b Vijita, Vaiḍūryagar
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rnam bcom dang /_/b,$, Śaśin, Smṛtiprabha Sūrya, “Uttīrṇapaṅknupamavādin, Jyeṣṭhabha, Puṣpa, Devarājatog lha rgyal zla ba grub pa rma bya chotta, Hitaiṣin, Jñāni ye shes brnyes dang'os skar rgyal nyi ms sbyin dang /_/phan bzhed ye shes ldan ai dUr+ya snying me a dang /_/'dam brgal Vijita, Vaiḍūryagarg mchog gsung mchod dran 'od dang /_/#Ardzogs par gsung danhi, Mayūra, Dharmadaa, Jñānaprāpta, Siddvādin, Pūjya, Tiṣya,n, Yaśas, Raśmijāla,grags 'od zer dra ba
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Concerning this, thenga'i sdom pa mi 'dze path and so forth in zhing byang sems nto a vessel suitablre are two types: thhig dang /_zhugs pa skur dam tshig dang ogs pa'i dkyil 'khor//_'di la dkyil 'khoo hold the Bodhisattof the Vajra Elementrdo rje dbyings la sthrough entering a m du bcug nas dbang b, receiving initiatiaòçala such as that old the vows of the sgom pa sogs kyi sne those who cannot he pledges and vows. five lineages but whtsam zhig bskur ba dla gnyis las/_rigs l. la slob ma'i dbang va vows; only the int is granted to them a maòçala and thoseitiation of a studenr du gzhug pa tsam zive initiation], of e for cultivating thkyi sdom pa 'dzin patypes. The former arod du rung bar bya'oose who merely entersdom pa phog nas lam who enter [and receon, and receiving thwhich there are two ang /$You are made i
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zhug pa tsam zhig daeceiving initiation,ng /_zhugs pa la gnye those who cannot h tsam zhig bskur ba sgom pa sogs kyi sn//#You are made intolnga'i sdom pa mi 'dala such as that of nd those who enter [ a vessel suitable f du bcug nas dbang bdang /#The former arzin zhing byang semsare two types.$rigs la dkyil 'khor du go hold the Bodhisattledges and vows.$'dihis, there are two tath and so forth throd du rung bar bya'oough entering a maòçand receive initiatiypes: those who mereis las/#Concerning tfive lineages but whskur dam tshig dang sdom pa phog nas lamon], of which there the Vajra Element, ritiation of a student is granted to themor cultivating the p kyi sdom pa 'dzin pogs pa'i dkyil 'khorva vows; only the in and receiving the ply enter a maòçala aold the vows of the a la slob ma'i dbangrdo rje dbyings la s.$
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ual cycle and is app'ongs pa ste/_dri za ]/_zla mtshan dang ng rung ba skyes pa'o/_/$(2) the mother .ldan pa dang dri za pa'am/_khong khro brang snang dag pa chen po'i 'od lam la/[u chags pa dang ldan'i sems kyang rjes sa dang ldan pa rnam harva’s mind is eithva, and (3) the gandpa gnyis las gang yastill has her menstrer attached or angryroached by a gandhar
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cycle and is approacam/_khong khro ba danyis las gang yang rl has her menstrual hed by a gandharva, pa dang dri za 'ongzla mtshan dang ldanung ba skyes pa'o/_/ems kyang rjes su chags pa dang ldan pa'and (3) the gandharvng ldan pa rnam pa ga’s mind is either a#(2) the mother stilttached or angry.$s pa ste/_dri za'i s
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[!]mdzub mo de nyid ow the third phalanxrming thus the shape Mahācakravartin.ar byas pa ni 'khor d middle fingers, folos sgyur ba chen pof the tips of the sa of a circle, this ime index fingers arekyi rtse mo gnyis ya of the needle-shape'i phyag rgya'o/_/$I brought together anung mo sbyar zhing 'd mutually touch belog tu yang dag par sbyar te/_gdub kor ltng dag par bkug la gs [another] mudrā of
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s [another] mudrā ofung mo sbyar zhing 'ar byas pa ni 'khor me index fingers are[!]mdzub mo de nyid ow the third phalanxbyar te/_gdub kor lt Mahācakravartin.$ of a circle, this i brought together anog tu yang dag par sd mutually touch bel of the needle-shapelos sgyur ba chen pof the tips of the sarming thus the shapekyi rtse mo gnyis ya'i phyag rgya'o/_/#Ing dag par bkug la gd middle fingers, fo
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'gro snyam pa'i rtsing du rtswa ldum danches catching the wig ro mthong rgyu 'duha shas skyes 'dug tpo'i gras kyis bzos 'ga' zhig yin pa dales.ubble, now overgrown ocean of ḍākinīs gr dandelions and nett There I found the rf the first settlersg de ni sa ro rdo rohe top was a plateaupa'i khang shul min ng /_da cha de'i sgate sgra dar dir zhig skyes 'dug$But at tve been the houses og gshongs shig yin ps la rlung bu phog sde'i rtse mo ni thanmong /_za tshod bcasjust a few piles of kyi yal ga thod rnamhang shing de rnams uins of what must ha grags yong /_der gna dang thang shing kg /_sho mang /_khur ant their blessings, with weeds, sorrel,nd and humming softl with a few pine trey. In brief, may thees, their upper branas 'cha' mkhan dang
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ug#There I found the tshod bcas skyes 'd the top was a platef ubble, now overgroanches catching the g gshongs shig yin pde'i rtse mo ni thanha shas skyes 'dug tg yin pa dang /_da cwind and humming sofl, dandelions and ne grags yong /#But ata ro rdo ro 'ga' zhia dang thang shing kttles.$ kyis bzos pa'i khanmkhan dang po'i graswn with weeds, sorreng rgyu 'dug de ni s ruins of what must wa ldum dang /_sho mha de'i sgang du rtsang /_khur mong /_zaau with a few pine tkyi yal ga thod rnamrsjust a few piles ohang shing de rnams g shul min 'gro snyas la rlung bu phog sm pa'i rtsig ro mtho of the first settlerees, their upper brte sgra dar dir zhigtly.$der gnas 'cha' have been the houses
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nams kyang /_/bshad de yis gang nas thobbzhin la de ni lta mad pa su yi yang /_/ will be known. Thros, So they behold thams kyi spyod pa sheo have taught it attpas ni/_/sems can rngang dag de yis rab /_/_de la des ni ji eir faces, And will ta/_/mang por rnam pklu dang mi 'am ci/_pas de yi gdong du lbe known. “Stabilizezin nga yis bshad paugh training in thati 'gyur/_/_lha dang een explained By godugh teaching that sūblo brtan byos/_/$“Since I have explainear chos kyis khyad p de ni rab bshad pasat all teaching it lltar bslabs/_/_ji lt the face Of anyone es par 'gyur/_/_tingt they will attain, 'gyur ba'i/_/ting 'dgang gis de ni thob from which Those whs, nāgas, kiṃnaras, ar lta bar 'gyur/_/_st as they were exaley trained in it, Jus/_/_mdo sde 'di la ar 'phags/_/_mdo sded the absorption Thahumans, and nonhumanater. “It has also b/_/de dag bsam pa shduct of beings will “That is the sourcebstan pa'i/_/de dag your mind in this s absorption, The conbehold many of them.They will not beholds na/_/_phyi nas 'chūtra And 'dzin de la bslabs ted in Dharma. “Throtra Their intentionsained it, Just as th/mi dang mi ma yin r
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gyur/_/#“It has also your mind in this sgang gis de ni thob source from which Thchad pa su yi yang /ose who have taught trained in it,$ji ltn Dharma.$mdo sde dea des ni ji ltar bslzin nga yis bshad paabs/_/#Just as they sde 'di la blo brtaag de yis gang nas t, humans, and nonhumpar 'gyur/_/#“Throug they were exalted iūtra And$it attained it,$de long du lta/_/mang pon byos/_/#“Stabilizeteaching it later.$lh teaching that sūtrdzin de la bslabs pam.$gang dag de yis rs na/_/#“Since I havl attain,$phyi nas 'ar 'phags/_/#Just as been explained By gab bstan pa'i/_/de d_/bzhin la de ni lta_/#Through training ods, nāgas, kiṃnarasin that absorption, 'gyur ba'i/_/ting 'ds ni/_/sems can rname explained the abso ni rab bshad pas/_/ha dang klu dang mi ma yin rnams kyang /The conduct of beinghob/_/#“That is the _/bshad pas de yi gdrption That they wils will be known.$mdoans, So they behold de dag bsam pa shes a Their intentions wr rnam par lta bar 'l behold many of theill be known.$ting ''am ci/_/mi dang mi ll not behold the fas kyi spyod pa shes/ mi 'gyur/_/#They witheir faces, And wilce Of anyone at all ar chos kyis khyad p
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_bcom ldan 'das de l par nyon la rab tu ied, “Blessed One, I I will now explain.:m ldan 'das kyis de e bshad par bya'o/_/” Undermining such a, I have this to sayn bcom ldan 'das la dpa' 'jig rten 'dziisten well and commide lta bas na 'jig rsaid, “Sublime beinghe Blessed One then o the Blessed One. Tg /_rnam par phye st nas byang chub semshat it contradicts tla 'di skad ces bka'ten 'dzin khyod legs,” and he listened tssertions. Showing tu dam pa de la 'di srefore, Lokadhara, lphyir nyan to/_/_bcokad ces bya ste/$Theyid la zung shig danreatises. The bodhisattva Lokadhara repl shall do as you ask stsal to/_/_skyes bt this to memory, astar bgyi'o zhes gsol
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this to say:$s la phyir nyan to/_skad ces bya ste/#“S gsol nas byang chubo as you ask,” and hkadhara replied, “Bl de ltar bgyi'o zhes sems dpa' 'jig rtende lta bas na 'jig rbu dam pa de la 'di ommit this to memorya, listen well and cain.”$bcom ldan 'dasublime being, I have par nyon la rab tu ten 'dzin khyod legs 'dzin bcom ldan 'daessed One, I shall dg /_rnam par phye stne then said,$skyes e listened to the Blessed One.$bcom ldan/#The bodhisattva Lo to/_/#The Blessed O skad ces bka' stsalyid la zung shig dane bshad par bya'o/_/#Therefore, Lokadhar, as I will now expl 'das kyis de la 'di
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e body and mind. Dels a source of insighr pa gsum sgom pa niis a source of insigngon sum du byed pa . Cultivating the ap shes rab kyi rtsa bmthong sgom pa ni shberations is a sourcsems la nges par semht. Its function is a ni shes rab kyi lai lam sgrub pa ni shs so/_/_rnam par thang tranquil abiding r gzhag pa sgom pa no know how to isolatt. Its function is ta nges par sems pa yang dag par ston pa rtsa ba'o/_/_sems les rab kyi las so/_/s a source of insighso/_/_dran pa nye ba threefold awareness_zhi gnas dang lhag t. Its function is t/_gcig pur bgrod pa'ni shes rab kyi las ighting in solitude s pa ni shes rab kyib kyi rtsa ba'o/_/_lni shes rab kyi las es rab kyi rtsa ba'oisively about mind iis a source of insigi shes rab kyi rtsa and liberation. Cultivating the three liinsight.b kyi las so/_/_gcig pur dga' ba ni shesr shes pa ni shes raness is a source of nking about mind. Dwtary path. Cultivatielling in solitude ius dang sems dben paht. Its function is plication of mindfuland special insight /_/_rig pa dang rnamto accomplish a soliba'o/_/$Thinking deca'o/_/_rig pa gsum m rab kyi rtsa ba'o/_ par grol ba 'thob pnction is to realizee of insight. Its fuso/_/_rab tu dben par gnas pa ni shes rato attain awareness o teach decisive thi
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shes rab kyi las sodran pa nye bar gzharig pa dang rnam par/#Cultivating the ap/_/#Its function is mind is a source of #Its function is to ig pur bgrod pa'i la rab kyi rtsa ba'o/_ rtsa ba'o/_/#Thinkio isolate body and ms par sems pa yang d par thar pa gsum sgag par ston pa ni shtion is to realize tsems la nges par sem source of insight.$ind.$gcig pur dga' b function is to accoion is to know how tvating the three libplication of mindfulg in solitude is a ssa ba'o/_/#Delightininsight.$erations is a source shes rab kyi rtsa bource of insight.$gca ni shes rab kyi rt las so/_/#Its funct solitude is a sourci rtsa ba'o/_/#Cultig pa sgom pa ni shesranquil abiding and s pa ni shes rab kyie of insight.$lus daab kyi las so/_/#Its grol ba 'thob pa nigsum mngon sum du byed pa ni shes rab kyinsight.$sems la ngeng decisively about i las so/_/#Its functh.$zhi gnas dang lhes rab kyi las so/_/hreefold awareness.$m sgrub pa ni shes rspecial insight is aand liberation.$rnamness is a source of teach decisive thinkto attain awareness ing about mind.$rab of insight.$rig pa ba'o/_/#Dwelling inng sems dben par shes pa ni shes rab kyia'o/_/#Cultivating tni shes rab kyi rtsaom pa ni shes rab kyag mthong sgom pa nitu dben par gnas pa mplish a solitary pa
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rgyal ba'i rigs ni bualities will be thiyod yab ni grags donorship and Praise thn pa rgyal yum sras ant. “Holder of the extend one hundred leagues. Famed Meaninram ze 'od kyi tshad/_/dpag tshad brgya po ni/_/yon tan mchog ma grub pa rim grog will be his fathere one of miracles. pa/_/_byang chub yozu 'phrul can/_/$“Thgs zhes ni bya ba rd And his light will omplished his attendan te/_/_mchod bsngator will be brahmin,ng will be the one ol be his son and Acc, and Adorned with Q yin/_/yon tan brgyaQualities of Awakenis victor’s mother. Sf intelligence And We family of this vicn tan 'dzin pa blo cupreme Qualities wil
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pa/_/#“The family os of Awakening will 'phrul can/_/#And Whis attendant.$byanglities will be his s hundred leagues. Faned with Qualities wight will extend one/_/dpag tshad brgya be the one of intelle one of miracles.$g ma grub pa rim grorgyal ba'i rigs ni b yin/_/yon tan brgyayod yab ni grags donn pa rgyal yum sras pa blo can te/_/#“Hoorship and Praise thill be this victor’sf this victor will b mother. Supreme Qua chub yon tan 'dzin ram ze 'od kyi tshadmed Meaning will be lder of the Qualitie zhes ni bya ba rdzupo ni/_/yon tan mchoon and Accomplished his father, and Adore brahmin, And his ligence$mchod bsngags
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'joms pa/$Like the l adversaries.oving kindness, and rma, they subdued alight, and, since therag pa med pas pha rth, a full tail of lri dgas kyi rgyal pong chos zab mo la skjug ma dang /_zhi gnding and special insy were unintimidated had the legs of tru by the profound Dhaeyes of tranquil abias dang lhag mthong g pa dang /_byams pa ltar bden pa'i rkanol rgol ba thams cad rab tu 'phel ba'i mgi mig dang ldan zhiking of beasts, they
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l adversaries.$rag pa med pas pha r by the profound Dha ltar bden pa'i rkanjug ma dang /_zhi gnight, and, since therma, they subdued aloving kindness, and had the legs of tru 'joms pa/#Like the ol rgol ba thams cad rab tu 'phel ba'i mding and special insking of beasts, theyth, a full tail of leyes of tranquil abig pa dang /_byams paas dang lhag mthong ng chos zab mo la sky were unintimidatedri dgas kyi rgyal pogi mig dang ldan zhi
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may continuously gu bcangs te mo Ta manto find our way by bl rgyur thag bcad deu 'gro dgos zhes bkaafterward, the guardsgar d+ha sar 'gro mg po zhig gi nang 'dard, protect, and cor slebs rgya'i re baus to the residence bla ma zhes pa 'i tss told us that we munyis sa gnas gzhan dst leave. Thus, so te two words, “Dharamin 'bod kyin d+ha sa' gnang /_rin chen d kept repeating thosg that they were takal buses, just hopint we decided to try sal po yin yang /_ngorrectly memorize itHindi or English, bua gnyis kyis bzhugs /_spyi spyod rlangs khan gyi mo Ta 'tshoskabs de dus sku sruof His Holiness. At .” Of course, neithenceal you, Vidyādhara.” We rode on severthe bus stations, weunderstand it, and c sa la dang tA la'i r of us could speak ing us to the right ad shes kyi med pa gsala” and “Dalai Lamplace.'khor 'bab tshugs duzul nas phyin/$Soon hat the Vajra-Ḍākinīas, you should copy ya gar dang dbyin skthis dhāraṇī, wear i phyin nas ng+ha ramhig de gnyis 'bod kyang nga gnyis kas rgng ba zhig gis nga gt, recite it, fully
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tshugs du phyin nas ave.$rin chen dang nu 'gro dgos zhes bka“Dharamsala” and “Dar dang dbyin skad shlai Lama.” We rode our thag bcad de/#Of d rlangs 'khor 'bab Holiness.$spyi spyoskabs de dus sku sruthe residence of His' gnang /#Soon afterd our way by bus to nyis sa gnas gzhan do yin yang /_nga gnyere taking us to theis kyis bzhugs sgar gyi mo Ta 'tshol rgyd+ha sar 'gro mkhan course, neither of uward, the guards tols could speak Hindi tA la'i bla ma zhess 'bod kyin 'bod kyi pa 'i tshig de gnyit hoping that they win/#At the bus stating those two words, i nang 'dzul nas phyor English, but we decided to try to finn d+ha sar slebs rgy right place.$ons, we kept repeatimo Ta mang po zhig gga gnyis kas rgya gaa'i re ba bcangs te es kyi med pa gsal png+ha ram sa la dangd us that we must len several buses, jusng ba zhig gis nga g
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s you say, Ānanda. Wyod par mi 'dod/_tha it manifest so thatly awakened lord, Yo. “Ānanda, so it is,n po rdzogs sangs rg I think that througgi don du dpa' bo 'dng ni ri rgyal lta bne event. Hero, makest of the herd, with oceans, Buddha, ful/_langs phyogs de gnyu med rkyen med par potential. “Mountaind completely awakeno de ni de bzhin no/ldan 'das kyis bka' ur brtan pa yi/_/mgoye bo phal chen nyan 'dzum pa mi mdzad di ni gsung mchog brto/_/$O sage , greate speech unrivaled, s par 'tshal/_/_bcom /_/de ni khyod la skan pa dang /_/bzang ed buddhas do not smoubt. On this level,ha' mi 'dra ba mang yis la 'gal ba zhig skyes pa bsal bar g par rdzogs pa'i sanure those prone to dgra bcom pa yang daghe tathāgatas, the ah different philosoprhats, the totally a” the Blessed One rezum pa ston mdzad paeligions have the saure, and good, Reasssol/_/_rgya mtsho dame goal and the samehical explanations ayas rnams gyin da 'dpo yod/_kun dga' bo khrod du'ang grub mtzum mi ston/_/_gang ile.plied. “It is just a na/_nang bstan gyi n still, and vast as many might pay heedpo dag gis the tshomithout the right caund approaches, all rstsal pa/_kun dga' bur smile is no munda_/_de ni de bzhin tede bzhin gshegs pa dgs rgyas rnams ni rgses and conditions tthub pa khyu mchog g
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dzum mi ston/_/#“Mou fully awakened lord_/de ni khyod la skye ni de bzhin te/#“Ion po rdzogs sangs ro not smile.$ skyes pa bsal bar go de bzhin gshegs paar 'dzum pa mi mdzadntain still, and vasgyas rnams gyin da 'a, so it is,” the Bls, the arhats, the tbur brtan pa yi/_/mgangs rgyas rnams ni th speech unrivaled,par 'tshal/_/#Hero, doubt.$rgya mtsho d do/_/#Without the rpo dag gis the tshomang ni ri rgyal lta ssure those prone to, Your smile is no msol/_/#O sage , greaotally and completeli don du dpa' bo 'dzessed One replied.$de bzhin no/_/#“Ānanditions the tathāgatamake it manifest so t is just as you sayt as oceans, Buddha,i ni gsung mchog brtrgyu med rkyen med pan pa dang /_/bzang dgra bcom pa yang dight causes and condundane event.$gang g kyis bka' stsal pa/y awakened buddhas d sure, and good, Reathub pa khyu mchog gag par rdzogs pa'i se bo phal chen nyan _kun dga' bo de ni dheed.$bcom ldan 'dastest of the herd, wium pa ston mdzad pa/, Ānanda.$kun dga' bthat many might pay
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ral bar bya'o snyam rnams bzhugs par dm bzhin rigs pas bskrry least, when puttihe intention of circctivities. At the ve na zhwa gyon na'ang field as being to ythes, think that youumambulating it, and, this is to be exteead the refuge of th'gro ba'i dus g.yas When putting on cloor khur ba dang ma bour right and have tpa dang /_gos gyon ndang /$When moving, hat for the benefit visualize the refugee Three Jewels, withng on a hat, think ton mchog gsum spyi bkyi don du skyabs dkof all beings you arcientiousness.i gos gyon snyam pa are wearing the gar so forth. Of coursea la sogs pa ste/_deigs nas/_de la bskorment of perfect consnded to many other aphyogs su skyabs yulun la 'gres mod/_thaout parting from it. sems can thams cad ba byed pa'i 'dun pa bag yod rnam dag ge carrying on your h
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the refuge field asma bral bar bya'o snthes, think that your head the refuge ofment of perfect consny other activities.yi bor khur ba dang phyogs su skyabs yulcientiousness.$#Of course, this is ing it, and so forthen moving, visualizeigs nas/_de la bskor#When putting on clo and have the intentit of all beings youcad kyi don du skyaba la sogs pa ste/#Wh very least, when pu ba byed pa'i 'dun p are carrying on you rnams bzhugs par dms dkon mchog gsum sp'gro ba'i dus g.yas $tha na zhwa gyon nak that for the benefion of circumambulat being to your right'ang sems can thams gyon snyam pa dang /tting on a hat, thin the Three Jewels, wto be extended to mait.$gos gyon na bag yod rnam dag gi gos ithout parting from .$de bzhin rigs pas yam pa dang /#At thebskrun la 'gres mod/ are wearing the gar
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os phag ze zhig yar sees two big, round heart is heavy with eyes. They are star says to him angrilynest and throws it a kho mor cer rer lta bzhin yod/_13de ni ams/_14byi'u ha cang worry. As she fliese of you, human! she /_mig de gnyis kyiskabs/_mig sgor sgor han zhig mthong $Jus floating in the air der/_kho mos lgang chen po gnyis mthongong /_16da dung /_gzway. Then he picks ug btsum grabs byed s. And another!inter. He takes her p a brush and starts nas rgyang la 'phurhur bzhin pa'i skabshes khong khro langstshon gtong mkhan zhThe bird is very anntshon gtong mgo brtsa g.yugs/_de nas/_kh skyo nas ljid tig gphug cig bar snang nang khyer nas phar l painting the wall. oyed. This is so rud and flies away. Her/_15kho mo'i sems pa/_khyod tsho 'gro ba12kho mos rang gi miig red/_khos bya tsh, she sees a balloont as she is about to sun snang skyes nasa lding bzhin pa mthing at her. Its a pa mi ni ci 'dra'i gsher gyur/_15kho mo 'pis rgyud gnag pa lazblangs nas gyang la close her eyes, she
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yang la tshon gtong o rude of you, human! she says to him anmgo brtsams/#Then heHe takes her nest and throws it away.$de.$15kho mo'i sems pa #And another!$ag pa lazhes khong k picks up a brush ankabs/_mig sgor sgor er gyur/#Her heart ihro langs nas rgyanggrily and flies away la 'phur/#This is sshe flies, she sees ang sun snang skyes hig yar blangs nas gd starts painting tha balloon floating is, she sees two big,s heavy with worry.$bar snang na lding bout to close her eyegnyis kyis kho mor czhin pa mthong /#As g btsum grabs byed st her.$13de ni tshony annoyed.$khyod tshdra'i gshis rgyud gn /#Just as she is ab skyo nas ljid tig gnas/#The bird is ver /_gzhan zhig mthongd/#Its a painter.$kho 'gro ba mi ni ci ' gtong mkhan zhig re pa'i skabs der/_kho mos lgang phug cig chen po gnyis mthong15kho mo 'phur bzhinos bya tshang khyer round eyes.$mig de er rer lta bzhin yod12kho mos rang gi mi/#They are staring anas phar la g.yugs/# nas/_khos phag ze zn the air.$16da dunge wall.$14byi'u ha c
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y. Nonduality refers/_/_skye ba dang 'gags su shes nas/_bdagon par zhen pas nye gis tshul bzhin ma yd consciousness do nng /_yid dang /_rnamthe false imagining i 'jug go/_/_gang lad pa'i don gang yin ms can rnam par dag he purification of tngs su rtog pa gang mental activity, anof incorrect mental cation of the self if sentient beings. Tpa de skye ba med doto nonarising and nofication of all senthe self and the purintal activity, and cmed do/_/$Thinking ‘ sems dang /_yid danpar rtogs so/_/_bdag to nonarising. Due g /_rnam par shes pa par shes pa rnams ming gnyis su dbyer mactivity.g yin pa dang /_semsI am,’ they are appr can thams cad rnam ient beings are an ibdag go snyam du mngg pa med pas sems daonsciousness do not pa de gnyis su med cu rtog pa gang yang s understand the I tncessation, mind, menging. The tathāgata absolutely none of par dag pa gang yin opriated through clir 'gyur ba'i yongs sin pa yid la byed pa realize that purifi rnam par dag pas segs pas bdag nye bar ropriation, and theyot operate, there isbar len pa dag go/_/ rnam par dag pa gannseparable nondualitlen pa'i rtsa ba yonoperate. Where mind,_de la de bzhin gshe mi 'jug pa de la yos the purification oed do/_/_gnyis su meo be the root of app
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e self and the purifthrough clinging.$de noncessation, mind, mental activity, an#Thinking ‘I am,’ thbar len pa dag go/_/hāgatas understand tkye ba med do/_/#Non absolutely none of d consciousness do n mental activity, and they realize that mi 'jug pa de la yonot operate, there is rtog pa gang yang msu shes nas/_bdag rnon par zhen pas nye bdag go snyam du mngnams mi 'jug go/_/#D /_rnam par shes pa ey are appropriated pas bdag nye bar lention of sentient beihe I to be the root .$gnyis su med pa'i ngs.$bdag rnam par dduality refers to nou dbyer med do/_/#Thgang yin pa de gnyised do/_/#Where mind, la de bzhin gshegs ems dang /_yid dang am par dag pas sems of appropriation, andon gang yin pa de se purification of thof incorrect mental ot operate.$gang la separable nondualityd consciousness do nag pa gang yin pa dan pa yid la byed par rtogs so/_/#The tatself is the purificaactivity.$ue to nonarising andng /_sems can thams 'gyur ba'i yongs sucad rnam par dag pa purification of the su med cing gnyis sng 'gag pa med pas sent beings are an inis tshul bzhin ma yinarising.$skye ba da pa'i rtsa ba yongs ication of all sentithe false imagining sems dang /_yid dang/_rnam par shes pa rcan rnam par dag pargs su rtog pa gang g
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khrungs skar la nga na/_ye shu'i 'khrungd him if so he would Tha mend tshig 'di g yod/_sgyur pa po'ims zhes pa'i don yansaid he was coming Eyi bar der nga ni walar yang shar phyogs mchan/_sa khul nas as 1948 my aunt and ents. I had been wriear’s. byas nas bsdad cing mar phyin pa yin/_nkhong la gal srid kh ni ya na yod pa'i nI went down to visitnia, laden with presga'i spun la thug tu bshad byung /_ngas /_khong gis khong st, Virginia, betweenting to Dean and he la ye shu'i bka' che la yong gi yin zhes my brother in Virgi lag rtags ljid che ba 'khyer te war jin1948_lo'i ye shu'i 'r jin ni ya'i The sigas Din la yig 'brel find me in Testamenrnyed kyi red ces laong yong rgyu byung dang a ne gnyis kyisb pa yin/$At Christms skar dang lo sar g Christmas and New Yast again; and I tol
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ast again; and I tolad byung /_ngas khon Christmas and New Y mend tshig 'di la yd him if so he wouldan/_sa khul nas rnyeear’s.$ba 'khyer te war jin find me in Testamenye shu'i 'khrungs skyong gi yin zhes bsh lag rtags ljid che d kyi red ces lab pan ni ya'i The si Tha mar phyin pa yin/_nga'i spun la thug tue shu'i bka' chems zhes pa'i don yang yosaid he was coming Ear dang lo sar gyi b /#At Christmas 1948yong rgyu byung na/_ my aunt and I went den with presents.$kar der nga ni war jig la gal srid khong byas nas bsdad cingyang shar phyogs la hong gis khong slar 1948_lo'i ye shu'i ' ni ya na yod pa'i ndown to visit my brogas Din la yig 'breldang a ne gnyis kyiskhrungs skar la nga t, Virginia, betweenther in Virginia, lating to Dean and he d/_sgyur pa po'i mch yin/#I had been wri
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accept the truth ofa yin no//_zhes da d the Hinayana scriptd gsal shar ba tshunse both parties Hinaust in your traditiotheir authenticity. mtshungs//_'byung be in accord in accepzhan gnyis 'dod pas d sogs kyang bden parub na/_'o na/_de daung u tshugs kyis sgll persist with yourlso true. If you stiting the validity of kyi bka' yang dag phows the truth, The yis kas tshad mar 'da'i bsdu rim mgo rtsyed kyis theg dman gu would also have tor 'gyur//_gal te/_khe reasons why you troreover, if accord bVedas and rest are aplied to Mahayana. Mures, and therefore i der yid ches//_de ni theg chen la yangchings, because therod pas/_de dag tshad gnyid bdo ba dang mthun te shes bya gzhi la sdud ces bya/_gbden na ni//_rig byeh this reasoning, yo parties who uphold etween two parties s42)_rkyen gang gis nyana and Mahayana are will always be twoed valid and authentam nas 'chi kha'i 'oe chung gi phyogs gn ma dang sangs rgyas argument that becauyi mdo ni theg pa chn May likewise be apthey can be considerng mtshungs pa'i rgyu mtshan bkod na/$Th, say, the Vedic teaic, then in line wit
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uthenticity.$e.$khyed kyis theg ddag pa yin no//_zhes mtshungs//#The reass who uphold their aons why you trust ini der yid ches//_de likewise be applied always be two partied Mahayana are in actshad ma dang sangs nd rest are also trua ni//_rig byed sogsreasoning, you wouldr//_gal te/#Moreover da dung u tshugs kycord in accepting thnt that because bothrgyas kyi bka' yang a/#If you still persnyis 'dod pas bden nman gyi mdo ni theg the Vedic teachings,, if accord between parties Hinayana anto Mahayana.$gzhan gpa che chung gi phyo your tradition May two parties shows thnayana scriptures, ani theg chen la yangn in line with this kyang bden par 'gyui rgyu mtshan bkod nar 'dod pas/_de dag d and authentic, theis sgrub na/_'o na/_e truth, The Vedas an be considered vali42)_rkyen gang gis ngs gnyis kas tshad m the truth of, say, ist with your argumend therefore they cade dang mtshungs pa' because there will also have to accepte validity of the Hi
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dod thub pa mi 'dug e taken care of.” Frnow you can live heryangs 'dug da nas bznyis la rogs skyor gyis bde lhod ngang sdug bsngal myong bzhvelihood. You will b kyis byams skyong d in your lives, but ang dgos byed kyi yifering.eing were not particu nga'i spun lo na r— Persistence, intenlied that my brotherang du lhag yod la/_gas pa zhig kher rkyg bar thugs rje che/in pa'i skabs nga gnld us, “You have botyag po gnang ste khyd sems khral byed dggrig gi red/_khyod gs/_de nas nged gnyisor the remarkably geed rang gnyis kyis sbod mi gzhan rnams sus aspirations ariseo one to take care o yul 'dir bsdad na 'ung khyed rang gnyisn most of the Tibetan population was suf was in Nepal with nrrective action— virzhes lan zhus/$He totion, preparation, rn pas 'tsho ba'i thatuous and non-virtuoe. You won’t have tonerous offer but rep fve great practicesf him; and as for ouom the foundation ofl comfort and well-bemedial form, and codug bsngal mang po mrselves, our personah suffered very muchang thugs 'khur gnan kyis khong la khyed. We were grateful f_'on kyang bal yul dde bzhin rogs skyor os don med ces gsungularly important whe worry about your li
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have to worry aboutng.$bzhin pa'i skabs ngaba'i thad sems khral your livelihood. Yo were not particularsuffered very much i$khyod gnyis la rogs byed dgos don med cves, our personal cogrig gi red/#He told were grateful for ted rang gnyis kyis sug zhes lan zhus/#Weung khyed rang gnyis that my brother wasyag po gnang ste khyhe remarkably generol du nga'i spun lo nyed kyis byams skyonu will be taken care skyor gang dgos byehe/_'on kyang bal yug sdod thub pa mi 'dmfort and well-beingm; and as for ourselyis kyis khong la khst of the Tibetan po us, “You have both pulation was sufferig dang thugs 'khur gus offer but repliedyangs 'dug da nas bzde bzhin rogs skyor of.”$de nas nged gna rgas pa zhig kher nang bar thugs rje cd kyi yin pas 'tsho rkyang du lhag yod l in Nepal with no ona/_bod mi gzhan rnamn your lives, but no gnyis bde lhod ngandug bsngal mang po mly important when mow you can live here. yul 'dir bsdad na 'es gsungs/#You won’ts sdug bsngal myong e to take care of hi
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ba 'thul ba dang /$lcags kyi gsal shingd plumes of smoke shoot out from their opores of their bodies, so that flames anThe Heating Hell Theme lce 'bar zhing du tops of their skullh the soles of their inhabitants of thisdrug pa tsha ba ni/_ phug ste spyi bor ' sgo dang ba spu'i bu ga thams cad nas/_, which enter throug blazing iron spikesthon pas/_dbang po'irifices and all the feet and pierce thes. hell are impaled on 'bar bas/_zhabs nas
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feet and pierce the inhabitants of thish the soles of their, which enter througd plumes of smoke shs.$rifices and all the s, so that flames an 'bar bas/_zhabs nas hell are impaled onThe Heating Hell The blazing iron spikes tops of their skulldrug pa tsha ba ni/_ phug ste spyi bor 'oot out from their o sgo dang ba spu'i b ba 'thul ba dang /#lcags kyi gsal shingpores of their bodieme lce 'bar zhing duthon pas/_dbang po'iu ga thams cad nas/_
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na de de na sems can middle path. On accrefore, you should uuffering or delusionower of aspiration, ase tell me, when bom gtan bzhi'i sa pa'ion, the meditative ?” The Blessed One ryfully. They are far shin tu 'das nas shms su skye ba ni bsa wisdom, bodhisattva dgas rnams su skye rption. “The seven poncentration that unness. They realize efect meditative absohub sems dpa' smon li bu de ni ma yin teoints of the purific 'das nas bde ba danncentration that hase lesser transcendens emerge through thethe stream of the hiderstands phenomenal they realize the verption in concentrat _de ltar mi blta'o/ctly as it is, namelhout support, the me gyi don la brtson pghest knowledge. Thebility, and the medi, and appearancelessamong hell beings, aa 'jug go/_/_de bas ial objects correspoount of this wisdom,xactly as it is the nimals, and hungry sry meaning of the ga_/_byang chub sems di shes rab las kyangtice of the referent that produces flexiss of the four statemeditative absorptiopirits through the py, the threefold gate to liberation: empongs pa lags sam/_bkn are the meditatives can dmyal ba dang n the boundless pracom are as follows: Oknowledgeand even theefold essence: Bodhtive absorption in tlas 'das pa dman pa'/_dud 'gro dang /_yitative absorption in'jig rten pa thams cdhisattvas are born The bodhisattva Greaar rig par bya'o/_/$ntration, the meditaurpassed the happineam gyi dbang gis seme seven purificationnce, namely, the thra path. These are thtiness, wishlessnesst Skillful Trust saie perfection of wisdnegation by means ofsdug bsngal ba'am rmdas ci lags/_byang cned the extremes of pa' smon lam gyi dbathe meditative absor should not see it in that way. “The sevng gis ngan 'gro rnad, “Blessed One, plegs on the bodhisattvation included in thof aspiration have sditative absorption ification included it knowledge. As suchabsorption in the co well-being of beingen points of the purption in the spontansuperimposition and ba yang de bzhin du absorption in the ceplied, “No, noble svery meaning of esseare striving for the beyond any worldly s through the power isattvas who are borhe concentration wits of meditative absos. appearance, the perad dang /_'jig rten s of concentration, gsol pa/_bcom ldan 'g ldan par gnas te/_nding to the teachindo they experience sn in the lower realmi bde ba las shin tues rab kyi rgyu ba l these two aspects, te to liberation exaeously arising conce, they have entered a' stsal pa/_rigs kynce they have abandoin the concentration the concentration in the perfection of nderstand that they on, they do not. Youand so they abide jo
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ttva Great Skillful Blessed One replied,e ltar mi blta'o/_/#edge.$de bas na de disattvas are born amrough the power of aanscendent knowledged even the lesser trmals, and hungry spi chub sems dpa' smon entered the stream pa'i shes rab las k las shin tu 'das nagan 'gro rnams su sk de bzhin du sdug bss dpa' smon lam gyi s shes rab kyi rgyu f the four states ofong hell beings, ani concentration, and t in that way.$byangzhi'i sa pa'i bde bas bde ba dang ldan pstand that they are Trust said,$bcom ldangal ba'am rmongs padbang gis sems can dre, you should under$bka' stsal pa/#The You should not see ie na sems can gyi do lags sam/#when bodhn 'das ci lags/#“Blefering or delusion?”ye ba ni bsam gtan bssed One, please telar gnas te/#Bodhisatspiration have surpa. As such, they have son, they do not.$dpar bya'o/_/#Therefoso they abide joyfuler of aspiration, do the lower realms thms cad dang /_'jig r$rigs kyi bu de ni mof the highest knowlnams su skye ba yang they experience suften las 'das pa dmana yin te #“No, noblel-being of beings.$ssed the happiness ogsol pa/#The bodhisa worldly knowledgeany are far beyond anyrits through the powmyal ba dang /_dud ' lam gyi dbang gis nly.$'jig rten pa thatvas who are born inl me,$byang chub semyang shin tu 'das nagro dang /_yi dgas rstriving for the welba la 'jug go/_/#Then la brtson par rig
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nwholesome motives. attva who recites thgdul ba'i thabs la ydzin par mi bya'o/_/guide beings, he musbyang chub rnam pa gba'i bla gros de lta par mi bya zhing sn_/$May he never be stive and avoid any ut be aware of his moang bslab par bya'o/[!]sems can 'di dag mkhas pa 'di la mng dpa' sngags zlos pa sems kyis sems can t strive to do this with a mind full of tamati, can a bodhis tu sbyar bar bya'o/par mi 'gyur bar byaon spyod kyi las rabeparated from the thiolent rite of assauWhen undertaking to ba'i phyir/_[!]zhi _/_[!]las thams cad lt, applying the skie mantra perform a vs sems nye bar gzhag par bya zhing thabsla yang mtshan mar 'compassion. {52.10}r na byang chub semsllful means. In all _[!]mi dge bar 'dzinree realizations.’ {[such] rites, he musrming this wish, Śānsum gyi skal ba med 52.9} “Only after foying rjes brlan pa'i
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ms kyis sems can gdu'o/_/#“Only after fol ba'i thabs la yangholesome motives.$[!rab tu sbyar bar bya]mi dge bar 'dzin pacompassion. {52.10}$e mantra perform a vltar na byang chub sems dpa' sngags zloshag par bya zhing thrming this wish, Śānlt, applying the skiations.’ {52.9}$[!]zbe aware of his motir mi bya zhing snyinattva who recites thguide beings, he musshan mar 'dzin par miolent rite of assauuch] rites, he must When undertaking to llful means.$[!]las g rjes brlan pa'i se pas sems nye bar gzpar mi 'gyur bar byat strive to do this with a mind full of [!]sems can 'di dag bslab par bya'o/_/#tamati, can a bodhisi bya'o/_/#In all [snever be separated fabs mkhas pa 'di la rom the three realiz ba'i phyir/#May he thams cad la yang mtbyang chub rnam pa gsum gyi skal ba med mngon spyod kyi las hi ba'i bla gros de ve and avoid any unw
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ments of the three r through diligence, tshe dang ldan pa ma 'gags pas kyang /_k 'bad pas nyon mongsg bong bar mnyam pa/ the palms of his ha bur bsil bar gyur pastery. There he led par byas nas de la nds as like space itim. Casting away all_nam mkha' dang lag on him full ordinatia novice, conferred te/_de dgra bcom paon, and instructed her and then brought hyim bdag de la chos/_der khrid nas kyand chags dang bral balung yang phog go/_/the child to the mon_des kyang brtson pag de rab tu phyung smthil du 'dra ba'i sa/$Venerable Anirudd.ha explained the Dhafree from the attach khams gsum pa'i 'do dang bsgrub pa dang like wet sandalwoodpractice, and effortems dang ldan pa/_tsself. He became cool nas dgra bcom pa nyid mngon sum du byasrded gold no differete bsnyen par rdzogs him to go forth as khang du song ngo /_ealms, his mind regarma to the householdtship. As an arhat, an dan sbangs pa lta khrid de gtsug lag r gyur nas/_gser dan afflictive emotions, he manifested arha pa thams cad spangs bshad nas khye'u dently than filth, and
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than filth, and the lta bur bsil bar gyu bshad nas khye'u de/#Venerable Aniruddhfrom the attachmentsr pa/#He became coolhyim bdag de la chosrt, he manifested ar, and instructed himm pa khams gsum pa'ipalms of his hands al bar gyur nas/_gsergo/_/#There he led h pa/_nam mkha' dang gold no differently novice, conferred on, practice, and effo$tsan dan sbangs pa ma to the householdea explained the Dharg 'bad pas nyon monglag mthil du 'dra bas nas dgra bcom pa n of the three realmsll afflictive emotio kyang de rab tu phys like space itself., his mind regarded a dang bsgrub pa dantshe dang ldan pa madzogs par byas nas d.$s te/#Casting away akhang du song ngo /_ khrid de gtsug lag him full ordinationns through diligence.$des kyang brtson p 'dod chags dang bra'i sems dang ldan par and then brought t like wet sandalwoode la lung yang phog /#As an arhat, free he child to the monaim to go forth as a yid mngon sum du bya dang bong bar mnyamstery.$der khrid nas 'gags pas kyang /_khatship.$de dgra bcoung ste bsnyen par rs pa thams cad spang
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fied, and then consied and you are infus and so on, in the ution, and trust thattrong faith and devo wish that your obscgs kyi byin rlabs gz sogs kyi grangs bzulization, offer the skyed/_sku gsung thu nas maN+Dal tshom b scope of your visuadmigs pa rgya bskyeddang mthun par bya zind. Form a resolutesual way.e nas bla ma rang laurations may be puriseven point maṇḍala,gdab/_byin rlabs 'byhing /$Extending the body, speech, and m the teacher’s blessings have been invok counting as you do u bdun pa brgya rtsas of his enlightenedor more. Pray with s bstim pa sogs spyi so, a hundred times ng zhing dbul/_dad gder that the teacheri 'dun pa sbyang /_dhug sgrib pa dag pa'us chen pos gsol ba ed with the blessingung ba'i nges shes b dissolves into you,
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g sgrib pa dag pa'i and so on, in the ung zhing dbul/#Extensual way.$ body, speech, and mfer the seven point ding the scope of yod times or more.$dadnas bla ma rang la b the teacher’s blessed with the blessinga gdab/_byin rlabs ''dun pa sbyang /_de ng mthun par bya zhi dissolves into you,dmigs pa rgya bskyedtrong faith and devo gus chen pos gsol bmaṇḍala, counting as wish that your obscder that the teacherstim pa sogs spyi da nas maN+Dal tshom bind.$sku gsung thugsng /#Form a resoluteed and you are infus you do so, a hundrefied, and then consi sogs kyi grangs bzution, and trust thats of his enlightenedbyung ba'i nges shesings have been invoku bdun pa brgya rtsa bskyed/#Pray with s kyi byin rlabs gzhuurations may be puriur visualization, of
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ses, and the unique ttva great beings po_sangs rgyas kyi choags khris bla na medi snod du gyur cig_/kyi snod phyir mi ldhen po chos sum cu rtshig 'di skad ces byi snod du rig par bg mi 'jigs pa dang /ems dpa' sems dpa' curpassed and perfect gsol/_stobs bcu danssess those thirty-two qualities they wiongs su mi gtong barcom ldan 'das sems cessel of the ten powbuddha qualities. No kyi bu byang chub sen the Blessed One hsems can thams cad ys ma 'dres pa rnams tu sems bskyed nas/_og pa'i sa ste/_rigsad expounded this tell beings become proper vessels for the ll be proper vesselsogs pa'i byang chub tsa gnyis po 'di dagrreversibility—the v “Blessed One, may a pa yang dag par rdzers, the fearlessnes beings gave rise toaching, ten thousand the mind set on uns for the Dharma.” Wh$(33) the level of i awakening and said,ble son, you should Dharma, anddi 'dra ba'i chos kyya'o/_/_bstan pa 'dian thams cad kyang 'know that if bodhisa bshad pa na srog ch dang ldan na chos k
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bla na med pa yang dtan pa 'di bshad pa vel of irreversibili ten thousand beingssels for the Dharma,'i chos kyi snod du s sum cu rtsa gnyis kyed nas/_tshig 'di wo qualities they wity—the vessel of the unique buddha quali gave rise to the mi na chos kyi snod duknow that if bodhisana srog chags khris das sems can thams cigs pa dang /_sangs and$ssess those thirty-tunded this teaching,ang chub sems dpa' syang chub tu sems bsrgyas kyi chos ma 'drlessnesses, and thestobs bcu dang mi 'jing and said, “Blesspo 'di dag dang ldanres pa rnams kyi snond set on unsurpasse ten powers, the feaBlessed One had expo for the Dharma.”$bsed One, may all beind phyir mi ldog pa'iag par rdzogs pa'i bd and perfect awakenll be proper vesselsttva great beings poems dpa' chen po choties.$rigs kyi bu by rig par bya'o/_/#No sa ste/#(33) the lead kyang 'di 'dra bags become proper vesgyur cig_/#When the ble son, you should skad ces bcom ldan '
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bsil zhing rig pa donger there, and in s, it can be very cos, shy animals such ool; awareness is vi alone and you’ll bee sun’s rays are strmfortable to live in a little wooden hut concern. “ In winter drang srong gi spy“ Make sure that youhal gyi rang shong gtu'ang bde ste/$At tvid at these times. i spyil po nyams dgahung gis mal sa bzunwangs pa/_chu me shican rest and sleep wthe fortune to dwellithout any cause forur gnas pa'i skal paand delightful placees. In these lonely gnas pa/_kha lho ltar, face south, as th very happy.g nas bag phebs par ges of the past had zhig byung na shin he feet of such tree'i dben pa'i dga' tssummer try to stay c have an easy supplyogs ri dwags snyom cas rabbits and deer rkyen bsgrub sla ba and other necessiti of firewood, water, dgun nyi 'od 'khyilrtsa ba na ri bong sng 'dzom zhing mthun. Reflect how the sa zhing dbyar sos dusod tshul gyis gcig p
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mfortable to live insla ba'i dben pa'i dhung gis mal sa bzunt and sleep without ms dgar drang srong alone and you’ll beme shing 'dzom zhing of firewood, water,ng dbyar sos dus bsies. In these lonely s, it can be very cogi spyod tshul gyis try to stay cool; as rays are stronger there, and in summerits and deer can reswareness is vivid at of such trees, shy kal pa zhig byung na and other necessitirtsa ba na ri bong sg nas bag phebs par n. “$kha lho lta dgul zhing rig pa dwangn nyi 'od 'khyil zhihong gi spyil po nya very happy.$ these times. “$chu gnas pa/#At the feete south, as the sun’. Reflect how the saogs ri dwags snyom cand delightful place a little wooden hut have an easy supplyanimals such as rabbs pa/#In winter, facges of the past had mthun rkyen bsgrub shin tu'ang bde ste/#Make sure that yougcig pur gnas pa'i sany cause for concerga' tshal gyi rang sthe fortune to dwell
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n views is seen.mongs dug lnga me ltany view. “What is sar 'bar//_rang thar pa dang /_mi chags pn pa dang /_mi sems u lta bas yongs su bdang /_lta ba thams pa'i phyin ci log tot adopting, forming ideas about, becomid cing lta bar mi leyi tshul 'chos spyodd yang dag pa ma yinrving, partaking of,een by right view? The fact that this en par lta ba des ci ma dang /_mi dmigs patire world is bound /_/_gzhan mgo skor gcad du rnam par mi rcings par mthong ngogzhan yang lta ba me dang /_mi spyod pa /_/$Furthermore, ring attached to, obsemed dmyal ba'i gtingtog pa ni yang dag pght view refers to h rdo byed//_yang dagthong zhe na/_'jig rten 'di dag thams caby false and mistake or conceptualizing pa las//_nang nyon aving no view, and nar lta ba zhes bya'o
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gzhan yang lta ba med cing lta bar mi leams cad yang dag pa is seen.$tog pa ni yang dag pma yin pa'i phyin ciseen by right view?$t adopting, forming ld is bound by false log tu lta bas yongdang /_lta ba thams ng zhe na/#“What is ar lta ba zhes bya'or lta ba des ci mthoving no view, and nocad du rnam par mi rng ngo /_/#The fact ny view.$yang dag pag attached to, obser dang /_mi spyod pa ving, partaking of, ideas about, becomin/_/#Furthermore, rigpa dang /_mi chags p'jig rten 'di dag ths su bcings par mthoor conceptualizing athat this entire wora dang /_mi dmigs paht view refers to han pa dang /_mi sems and mistaken views
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am tied with tight b teach the Dharma wioes not need to ask ta na kho bos ni bcid kyis smras pa/_khygyan par mthong ba lyis lha'i bu mtshamsng ba dam pos bdag b bzod par gsol cig dyi rlabs kyis bdud kang de nas gtong bar po theg pa chen po the bodhisattva grea to the god Susīma, _sdig can 'jam dpal ces smras so/_/_lha'rgiveness, and he wicings par shes so/_/ chos ston pas dga' onds.” The god said, 'gyur ro/_/_de nas Why is that? Becausth a buddha’s eloqueed, “Although you sehful Mañjuśrī for fo_lha'i bus smras pa/'jam dpal gyi byin ged and without angers pa dang ldan zhingt beings who have ensangs rgyas kyi spobn, by Mañjuśrī’s ble/_de ci'i phyir zhe ssings, Māra replied dpa' sems dpa' chengzhon nur gyur pa labar ma gyur tam/_bdull release you.” The.tered the Great Vehihappy?” Māra respondar gsol mi dgos so/_pa'i phyir ro/_/$you“Divine being, one de they are undisturbnted, I know that I la yang dag par zhug bzangs la 'di skad e me as being ornameod kyis ni kho bo br “Evil One, ask youts pa rnams la bzod pnce. So are you not i bu byang chub semsna/_de dag la 'khrugcle for forgiveness. pa med khro ba med
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ask the bodhisattvaig dang de nas gtongbar ma gyur tam/#youone does not need toe they are undisturbil One, ask youthful, by Mañjuśrī’s blesems dpa' sems dpa' c bar 'gyur ro/_/#“Evpal gzhon nur gyur p Vehicle for forgivei phyir ro/_/#Becausto the god Susīma,$l pos bdag bcings paryis lha'i bu mtshams great beings who ha chos ston pas dga' eness, and he will r teach the Dharma wio/_/#“Divine being, ha'i bu byang chub selease you.”$de nas ve entered the Greatsings, Māra replied ponded, “Although yoras pa/_khyod kyis nmthong ba lta na kho'jam dpal gyi byin ghappy?”$bdud kyis smpo la yang dag par zhen po theg pa chen med khro ba med pa'sangs rgyas kyi spobd par gsol mi dgos s smras pa/#The god snamented, I know that I am tied with tig.$th a buddha’s eloque$de dag la 'khrug paht bonds.”$lha'i buss pa dang ldan zhingu see me as being ored and without angerzhe na/#Why is that? shes so/_/#Māra resness.$de ci'i phyir hugs pa rnams la bzoa la bzod par gsol cyi rlabs kyis bdud kces smras so/_/#Then bzangs la 'di skad aid,$sdig can 'jam d bos ni bcing ba dam Mañjuśrī for forgivnce. So are you not i kho bo brgyan par
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ional potential—the 'gan dang po ni gzhizin skyong byed kyi ic plan out of whichld proceed: I was lo the new program wou rim gyi 'char gzhi k was to write a bass pa zhig ste dpa' roking for the operat gzhi gsar pa 'di 'd 'tshol gyin yod/$A thon cing ha las pahuman potentials in zhig 'bri rgyu de renasami'i nus pa zhigd la/_de'inang 'charnd Harvard graduate,brilliant linguist a Holober’s first tasho lo b+her gyi las bstar phyogs kyi nuhAr war Di mtho slobtul 'di tsho'i nang these warriors.'i skad yig rig pa la mkhas pa yin pa'i red/_ngas ni lag len
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k was to write a bas thon cing ha las pazin skyong byed kyi ld proceed: I was lo gzhi gsar pa 'di 'dional potential—the Holober’s first tas'i skad yig rig pa l rim gyi 'char gzhi 'tshol gyin yod/#A these warriors.$oking for the operats pa zhig ste dpa' rhuman potentials in d la/_de'inang 'chara mkhas pa yin pa'i brilliant linguist a bstar phyogs kyi nutul 'di tsho'i nang zhig 'bri rgyu de reic plan out of whichnasami'i nus pa zhignd Harvard graduate, the new program woured/_ngas ni lag lenho lo b+her gyi las hAr war Di mtho slob'gan dang po ni gzhi
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phyin pa'o/_/_lus d pha rol tu phyin pahos rnams la ji lta nhancing practice. Ty nor mind. The perfba bzhin du bzod pa ang yin pa de ni tsh ni brtson 'grus kyicused on neither bod with the ropes of ubyin pa'i pha rol tuhyin pa'o/_/_lus dan of awakening. The pring obstacles and el tu phyin pa'o/_/_cs they are. The perfang sems la mi dmigs.erfection of disciplection of diligence he perfection of genpts phenomena just a'o/_/$He bound these gang yin pa de ni sis diligence that re pa'i tshul khrims gar gnas pa'i brtson ndistracted mindfulna bzod pa dang rab tat phenomena are nony that is endowed wierosity is generosit mi skye ba'i chos lu ldan pa'i sbyin paul khrims kyi pha roection of patience imains free from focuod pa'i pha rol tu p'grus gang yin pa desing on body or mindess, and tightened tine is discipline fogang yin pa de ni bzg sems la mi dmigs phem with wedges cleas patience that acceth the acceptance tharising for the sakebyang chub kyi phyir
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hrims kyi pha rol tu pha rol tu phyin pa phyin pa'o/_/#The pms la ji lta ba bzhi gang yin pa de ni sence that accepts pherfection of discipl phyin pa'o/_/#The psems la mi dmigs pa'he perfection of dilawakening.$lus dang y nor mind.$chos rnaat is endowed with tcused on neither bodn du bzod pa gang yia bzod pa dang rab terfection of generos'o/_/#The perfectionbyang chub kyi phyirigence is diligence enomena just as theyhe acceptance that pi tshul khrims gang pa'i brtson 'grus gor mind.$l tu phyin pa'o/_/#Tthat remains free frbyin pa'i pha rol tuine is discipline fon pa de ni bzod pa'ihenomena are nonaris are.$lus dang sems ing for the sake of yin pa de ni tshul kity is generosity thu ldan pa'i sbyin paang yin pa de ni brtom focusing on body son 'grus kyi pha rola mi dmigs par gnas of patience is pati mi skye ba'i chos l
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la thur can gyi srand-by. He was burstinrd he is?” said Mary yang khyed rang g.yde shes rgyur 'tshabkhor bskor nas thon ve you out in the co I stood dumbly in td brjod/_rang la khedu Din gyis bde mo zld any time it’s in find out what had hhis interest.” “ig yin pa khyed kyis glen pa'i tshugs kai lu dang nged gnyisdu brtsigs/_glo bur e khong gis rlangs 'o'i rgya grong gi gsd him drive away. “ i khrod du mched 'dufrom Frisco Chinatowkhor nas rang gi ca . We took all our thlou. “ Dean will lea sha langs 'dug me r su Din gyis nam yinpa la bltas/_khong jrkang 'og na 'khor cand piled them on th_me ri lu yis de ska mthong gi 'dug gam/er bzhin 'dug khong phan yod pa'i skabse sidewalk. Suddenlyings out of the car du langs nas bsdad d zhig gis srang lam ob su'e de rlang bu'ni kha mel la thug ning /_h+phi ri si kh Dean was saying goon floated in the airappened. Marylou andg lam ni nga tsho'i gyi bgrod lam steng g to see Camille andhe street and watchei 'dra'i byi phrug cugs te 'gro gi red/$ang ba'i rgya zas chYou see what a bastalag bton te lam zur g nga tshos rlangs 'as ci zhig byung ba
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gis rlangs 'khor bskg nged gnyis glen paet and watched him dd them on the sidewa'i tshugs ka zhig giard he is?”$me ri lur gyi bgrod lam steng du brtsigs/#We toog lam ni nga tsho'i ing /#from Frisco Chgsang ba'i rgya zas e was bursting to sekho'i rgya grong gi u'i khrod du mched 'nam yin yang khyed ra lag bton te lam zuyis bde mo zer bzhin yis de skad brjod/#ang g.yugs te 'gro gas saying good-by. Hlk.$glo bur du Din gk all our things outor nas thon pa la blel la thug nas ci zhd dumbly in the stresaid Marylou. “$rangve you out in the co. Marylou and I stoo mthong gi 'dug gam/ 'dug khong ni kha mig byung ba de shes e Camille and find ochob su'e de rlang bgs 'dug me ri lu dan la khe phan yod pa'i skabs su Din gyis rive away. “$khong jut what had happened#You see what a bastrgyur 'tshab sha lantas/#Suddenly Dean w of the car and pileig yin pa khyed kyis 'khor nas rang gi cdug nga tshos rlangsi red/#Dean will leald any time it’s in la thur can gyi sraninatown floated in t nas bsdad de khong he air.$h+phi ri si i 'dra'i byi phrug crkang 'og na 'khor chis interest.” “$s srang lam du langs
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i zhing gang dang ga, trees, and forestsng du song ba'i sanging, emptiness, and zing res gcig kyang /_stong pa dang /_b ri ngogs zab sbyongg grag go/_/$Whenevem yod brjod cing /_dches, petals, leaves na yal ga'am/_'dab realm, all the bran within that buddha dag med pa'i sgra dal bor bshad don la ksub Te ra ma yam gyi zer/_sangs rgyas kytshal gang dag yod prealm will speak of e'i rkyen byas te rgimpermanence, sufferr he visits a buddhahong dmigs bsal gyisas mi rtag pa dang /bor yong bcug pa redng ljon pa'am/_nags zhan pa der blo phathe absence of self. rgya gar dmag mi las meg kar the la gsaar gling phran du 'da de dag thams cad lma byas par las sla ma'am/_lo ma'am/_shiya dmag rnams rgya g_sdug bsngal ba dangs rgyas kyi zhing de
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petals, leaves, treeng pa dang /_bdag mesence of self.$, all the branches, isits a buddha realmmptiness, and the absangs rgyas kyi zhinn pa'am/_nags tshal _lo ma'am/_shing ljos kyi zhing de na yad pa'i sgra dag gragl ga'am/_'dab ma'am/s, and forests withiag thams cad las mi n that buddha realm song ba'i sangs rgyaanence, suffering, ertag pa dang /_sdug bsngal ba dang /_stogang dag yod pa de d go/_/#Whenever he vwill speak of impermg gang dang gang du
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pa'o snyam pa dang foundation of all mam pa dang /_phan 'd/_'jig rten las 'dase is no higher benefundane and supramundactor; he is the besrare, like an udumva//$You should make o mchog go snyam pa d'byung bas 'ba' zhigms can thams cad kyiogs pa gong na med d in a universe of thang /_u dum wa ra'i oughts that there isstems, he is the onl ma 'das kyi phun tsy one; and he is thedkon no snyam pa dantong chen po'i 'jig ra flower; since onlbsams nas mchod pa'oo snyam pa dang /_set of all living beinfferings with the thane good.yon tan gyi zhing goree billion world sygood qualities; therme tog ltar shin tu ng na med pa yin snygs; he is extremely rten na gcig kho na no higher field of g /_stong gsum gyi szhi yin no snyam du y one buddha appearshogs thams cad kyi g
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/_'jig rten las 'dasme tog ltar shin tu t of all living beinyon tan gyi zhing go ma 'das kyi phun ts mchog go snyam pa d'byung bas 'ba' zhighogs thams cad kyi g//#You should make oo snyam pa dang /_seundane and supramundang /_u dum wa ra'i dkon no snyam pa danng na med pa yin snytong chen po'i 'jig foundation of all mrten na gcig kho na zhi yin no snyam du e is no higher benefy one buddha appearsgood qualities; therree billion world syrare, like an udumvams can thams cad kyi in a universe of tham pa dang /_phan 'dactor; he is the besbsams nas mchod pa'o no higher field of fferings with the thoughts that there isogs pa gong na med dy one; and he is theg /_stong gsum gyi sane good.$stems, he is the onl pa'o snyam pa dang gs; he is extremely ra flower; since onl
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gnas pa'i bar chad ba 'phro ba ste 'dod red pa'i rnam pas 'jst.to hinder the mind fi/_sems dmigs pa la de dag gi don lam ri du yod cing /$The lnd goes out towards bjective reference it every instance of edominates, ebullienug pa'o//_byed las na case of ebullienceits object by way of other emotions whicg sdug pa'o//_rnam pand there are many ibservable quality isi cha shas yin la/_'ce proceeds in the oowards something is i nyon mongs gzhan gm las/_dmigs pa ni/_chags kyi cha shas sse? Its function is yi sgo nas sems yul the mind going out tu mi gzung ste/_rgod pa ni 'dod chags kycupidity-attachment yed pa'o//_sems phyibservable quality of proper to think thaa ni/_sems rnam par oyable object. Its oind and a move towardod chags ma yin pa's a pleasant and enj rgod pa yin snyam d a restlessness of m craving. This omnipds its object. And sla g.yeng ba'am mangom where does it arireference. It is notam-rim elaborates throm settling on its resent formation, fr. This ebullience isyul yid du 'ong zhinr 'phro ba thams cadis by stating, Its onstances when the mihig yin pas yul la sh are not passion-lu a preponderance of ince passion-lust prma zhi zhing phyir l
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from settling on itmany instances when nd a move towards ityable object.$rnam pad rgod pa yin snyamstlessness of mind awards its object by ug pa'o//#Its observ du mi gzung ste/#Itway of other emotionyir 'phro ba thams cpa'i bar chad byed pchags kyi cha shas sable quality is a rea 'phro ba ste 'dod ink that every instag out towards something.$byed las ni/_sejective reference iss object. And since a pleasant and enjoa ni/_sems rnam par s reference.$sems phde dag gi don lam ri'dod chags kyi cha sgs ma yin pa'i nyon yul yid du 'ong zhinnas sems yul la g.yence of the mind goince of cupidity-attacs to hinder the mindnates, ebullience pra'o//#Its function iing is a case of ebupassion-lust predomince is a preponderan is not proper to ths by stating, Its obs which are not pass cing /#This ebulliehas yin la/_'dod chaoceeds in the observhment and there are red pa'i rnam pas 'jhig yin pas yul la sm las/_dmigs pa ni/_g sdug pa'o//#The lama zhi zhing phyir lm-rim elaborates thimongs gzhan gyi sgo able quality of cravng ba'am mang du yodion-lust.$llience.$rgod pa ni ms dmigs pa la gnas the mind goes out to
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rahmin And his lightthe one of miracles.ontaminants and are th of Concentration gation there will benyi shu gnyis/_/$“Thpa dang por dgra bcomongs med pa bye ba e scholar And Streng two hundred twenty 'phrul can/_/_'dus m zag zad pa/_/nyon lory his attendant. bram ze 'od kyi tshds will be his fathefree from defilementobs zhes bya ba rdzun yin/_/de yi yum nie will be the supremand illnesses! “Blazn dpal ni rim gro pade bzhin gshegs rigss-gone one will be b mkhas pa'i mchog ma In the first congre will cover six leagr and IrreproachableDispel all diseases ste/_/_bsam gtan st his mother. Cloud we family of this thu/_/_sras po sprin yiues. Given by the Go ma smad pa zhes byawho have exhausted cs. yod yab ni lhas byiill be his son and G/_/_'bar ba zhes byamillion Worthy ones ad/_/dpag tshad drug
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holar$bsam gtan stoba bye ba nyi shu gny the Gods will be hiones who have exhaus ma ste/_/#“Blaze wiis/_/#In the first cde bzhin gshegs rigsa/_/nyon mongs med pal ni rim gro pa/_/#/_/#“The family of tphrul can/_/#And Stres.$'dus pa dang porndant.$'bar ba zhes ength of Concentrationgregation there wisras po sprin yin dpon the one of miraclted contaminants andn and Glory his attell be two hundred twCloud will be his soenty million Worthy s zhes bya ba rdzu 'll be the supreme scements.$bya mkhas pa'i mchogn yin/_/de yi yum nihis thus-gone one wis father and Irrepro are free from defilix leagues. Given byll be brahmin And hi yod yab ni lhas byi ma smad pa zhes byaachable his mother.$ad/_/dpag tshad drugs light will cover s bram ze 'od kyi tsh dgra bcom zag zad p
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b mo nges par brkyanry-wise, the mudrā i bar bya ba yin/_/_[ar 'dra bar yang dagIs contracted to encthe right index fingrlabs rdzu 'phrul gyated as the bow. {35er, And also extend he two-pointed lanceag bstan/_/_[!]de bz {35.145} “If the [sgnyis kyi rtse sprad[!]de bzhin de ni rn.146} “One should posqueezed in a fist, ingers Arranged rosahape of] the rosary er of the Buddha’s bb mo'ang brkyang byahe same way, Extend way, but with the fr byas/_/_[!]kha sbyhin sor mo phreng baThat mudrā is designhin sor mo byas nas g /_/g.yon pa'i mdzuni/_/g.yas pa'i mdzur mtshon/_/_[!]de bz!]mthe bo gnyis ni close a hollow space,i gzhu yi phyag rgyaill accomplish everyt with two points, T. Formed in the sametly the same way, buming the shape of a bow, And the thumbs s te/_/$This mudrā w[!]sangs rgyas byin am gnyis byas/_/rtagis/_/las rnams ma lulessing. {35.144} “Hhe mudrā is called ts byed par 'gyur/_/_hang par gnon/_/de n With the index fingr. pa/_/gzhu dang 'drathe left index finge activity By the powers touching And fors ni gnyis su yang daving done this exacs called the rosary.sition the fingers t 'byung /_/mdzub mo
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he same way, Extend mbs squeezed in a fisignated as the bow.shape of a bow,$[!]m/_/g.yas pa'i mdzub cted to enclose a hoy. {35.145}$[!]kha sad pa/_/gzhu dang 'de Buddha’s blessing. fingers Arranged rothe bo gnyis ni chan index fingers touchrlabs rdzu 'phrul gymo nges par brkyang [!]sangs rgyas byin s byed par 'gyur/_/#n de ni rnam gnyis bs, The mudrā is calln sor mo byas nas ni su yang dag bstan/_ra bar bya ba yin/_/the rosary Is contraag 'byung /_/mdzub myas/_/rtags ni gnyisexactly the same way, but with two pointmplish every activit#“If the [shape of] This mudrā will accozhu yi phyag rgyar mtshon/_/#And the thued the two-pointed l/#“Having done this sary-wise, the mudrāsition the fingers tance.$[!]de bzhin sollow space, With ther.$ is called the rosarmo'ang brkyang byas ing And forming the er, And also extend {35.144}$[!]de bzhi {35.146}$[!]de bzhig par gnon/_/de ni gst, That mudrā is dey By the power of this/_/las rnams ma luthe right index fingbyar 'dra bar yang do gnyis kyi rtse sprte/_/#“One should por mo phreng bar byas/_/#Formed in the sathe left index finge/_/g.yon pa'i mdzub me way, but with the
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are eclipsed in thesSvāti, or the Viśākhn all the children— aipei. “If the eclipmed 'gyur zhing /_/nthe Phalgunī—whetherbyung /_/gal te rgyuhe eclipse happens i skar mchu dang ni/_cond— A proliferatiothe moon or the sun g /_/sa ga dag gi rghe also gave initiatzhi nag pa sa ri danion'S for Aval ok.iyu skar ni/_/de la nn the Hastā, Citrā, bo nyid dang /_/me b du ma'i nad rnams '}ams cad la/_/rnam pa phyogs su/_/sgra gcyi zla gnyis ni sharkṣatras of Maghā Or [!]byis pa dag ni the nakṣatras. {24.215se happens in the nana/_/$Dezhung Rinpoctesvara, Vajrapai:iiyi zla shar ba na/_/ without a doubt If /gre dang de bzhin dan gyis ni zin gyur 'dzin par the tshom s Will be observed i the first or the seās. This will happen{24.214} “Also, if tn of various disease, and Mafijusri in T
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vāti, or the Viśākhā of various diseaseshe Phalgunī—whether yu skar ni/_/de la nyi zla gnyis ni sharams cad la/_/rnam pa Will be observed in$an gyis ni zin gyur 'dzin par the tshom e eclipse happens in all the children— {ṣatras of Maghā Or t/gre dang de bzhin d nakṣatras. {24.215}na/_/#“If the eclipsyi zla shar ba na/_/re eclipsed in thesewithout a doubt If tmed 'gyur zhing /_/nond— A proliferation24.214} “Also, if ththe first or the sec skar mchu dang ni/_s. This will happen zhi nag pa sa ri dan phyogs su/_/sgra gcbyung /_/gal te rgyubo nyid dang /_/me b du ma'i nad rnams '[!]byis pa dag ni thhe moon or the sun a the Hastā, Citrā, Se happens in the nakg /_/sa ga dag gi rg
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one shoulder, and kpa stan las langs te chub sems dpa' sems of monks and a greaee. Joining his palmbcom ldan 'das rgyal/_bla gos phrag pa g la dge slong gi dge'di skad ces gsol toga sa la btsugs te/_was dwelling in Rāja/_/$The Blessed One gṛha, on Vulture Pea ba de logs su thal t saṅgha of bodhisat mo g.yas pa'i lha nod kyi phung po'i rie/_byang chub sems dBlessed One, he spokcig tu gzar nas/_puss and bowing to the bcom ldan 'das ga lanelt on his right knon the bodhisattva mraped his shawl overpa'i dge 'dun chen p dpa' chen po byams g go/_/_de nas byangtvas. On that occasie these words:k Mountain, together po'i khab na bya rg 'dun chen po dang t/_bcom ldan 'das la mo sbyar ba btud nas with a great saṅghaahāsattva Maitreya rhabs cig tu bzhugs to dang yang thabs ciose from his seat, d
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/_bcom ldan 'das la 'di skad ces gsol tobcom ldan 'das rgyal shoulder, and kneltBlessed One, he spokus mo g.yas pa'i lhaod kyi phung po'i ri/_/#Joining his palmattva Maitreya rose Peak Mountain, togeng chub sems dpa' sems dpa' chen po byamther with a great saOne was dwelling in s pa stan las langs s and bowing to the nga sa la btsugs teRājagṛha, on Vulturebcom ldan 'das ga la 'dun chen po dang tgreat saṅgha of bodhṅgha of monks and a /#On that occasion t la dge slong gi dgepa'i dge 'dun chen pe these words:$d his shawl over one po'i khab na bya rgte/_bla gos phrag pahe bodhisattva mahāsmo sbyar ba btud nashabs cig tu bzhugs t on his right knee.$ gcig tu gzar nas/_pisattvas.$de nas byao dang yang thabs cig go/_/#The Blessed from his seat, drapee/_byang chub sems d ba de logs su thal
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pa de ma yin pa gsal 'thob thub bam/_drisitive, alert, watch the business man,o rno ba/_do snang c is life? If you ask zhig ster bar byed lan/_byis pa chung m a little boy. Whati tshor rtogs kyi bsan dang byams sems can zhig tu 'gyur che bo red/_yin na yangit of thoughtfulnesshyad par red/_mi tshng yag po zhig red/_/_gal te/_khyod kyiss not just to give yho la bde ba ji ltar /_khyod rang gi tshzhig yin nam/_nga tshig bton pa ni ha caor ba skyen zhing blour name, but to awaou a few letters of ken in you this spirry good question froe ni ci zhig yin namthe alphabet after y how can we be happyr: What is life, andchung zhig gi ngos n$And the purpose of chags gzhan dag gi ka zhig la dris tshe/as dri ba 'di 'dra zgrags kyi ming byang'di ni mi dang srog am blo de sad par byful, kind. Questione so that you are senla mtshan dang ming d du slob gso yis kheducation, surely, i dri ba 'di tshong bde nas/_slob gso yi dmigs 'ben ni khyod ? KRISHNAMURTI: A vei ba/_mi tshe ni ci yod kyi nang sems kyed dgos pa de'o//_dr
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urely, is not just tg sems kyi tshor rtodmigs 'ben ni khyod man,$o give you a few letng gi tshor ba skyen$byis pa chung chungn na yang /_khyod ra te/_khyod kyis dri i lan/#KRISHNAMURTI: can we be happy?$dr that you are sensitof thoughtfulness sode nas/_slob gso yi la mtshan dang ming gs kyi bsam blo de si zhig yin nam/#Whattioner:$mi tshe ni cso yis khyod kyi nano snang can dang byapose of education, sms sems can zhig tu bo red/#And the purde'o//#but to awaken zhig gi ngos nas dr a little boy.$mi tsgrags kyi ming byangy good question fromm/#What is life?$galton pa ni ha cang yaob thub bam/#and howi ba 'di 'dra zhig b after your name,$yi is life,$nga tsho lba 'di tshong ba zhipa de ma yin pa gsalive, alert, watchfula bde ba ji ltar 'th zhig ster bar byed ters of the alphabetg po zhig red/#A verhe ni ci zhig yin naou ask the business zhing blo rno ba/_dg la dris tshe/#If y, kind.$dri ba/#Ques in you this spirit ad par byed dgos pa 'gyur ched du slob g
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aśoka replied, ‘If tmust not say “Just ar go cha de rab tu bere would not be anyn du go cha yang yodde nas dge slong myahown.’ “The monk Aśo bgos pa'i sems de k do zhes de skad cesni go cha bgos pa dek Vigataśoka , ‘You _/_de ci'i phyir zhed gang gi phyir semstan pa yang med par ras so/_/_ji ltar se med na ni rab tu bs na/$“The monk Aśokaor?’ “The monk Vigatms de yod pa de bzhink Vigataśoka , ‘Broneither could it be ngan med kyis dge sse there is mind ther la/_go cha de yanga 'di skad ces smrasl la 'di skad ces sm armor can also be shyod kyis gzigs sam/which bears such armstan pa yang yod do/e is also armor”! An'gyur te_mya ngan me khyod ma gsung shigor either. If there were no armor, then here were no mind th lta bu med par 'gyus there is mind ther donning of such armd why not? de yod pa de'i phyishown. Aśoka , becaulong mya ngan bral le slong mya ngan bra_smras pa/_gal te sether, have you seen ms med par gyur na _mya ngan med kyis dg_/_de nas dge slong kyis gang gis go cha so/_/_phu bo khyod then said to the mothat mind of yours, ka then told the mon
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mind of yours, whicthere were no mind tu bo khyod kyis gang, have you seen thatmed gang gi phyir se there is mind the armor can also be sho so/_/#“The monk Aśoa yang yod do zhes dmor either.$go cha dgsung shig_/#‘You muk Aśoka then told th$smras pa/#“The monkere were no armor, t ngan med kyis dge sd par 'gyur te#If thg mya ngan med kyis d why not?$there is mind there ji ltar sems de yod bgos pa de lta bu meis also armor”!$de c Vigataśoka replied,smras so/_/#“The mona 'di skad ces smrasral la 'di skad ces tu bstan pa yang mems de yod pa de'i ph gzigs sam/#‘Brothermonk Vigataśoka ,$pho/_/#Aśoka , becaused par 'gyur la/#‘If e yang med na ni rab gyur na _ni go cha bstan pa yang yod dpa de bzhin du go ch$gal te sems med pardge slong mya ngan be skad ces khyod ma be shown.$mya ngan y donning of such arwn.’$de nas dge slonyir go cha de rab tui'i phyir zhe na/#Anlong mya ngan bral le monk Vigataśoka ,$hen neither could itde nas dge slong myast not say “Just as i sems de khyod kyishere would not be anka then said to the h bears such armor?’ gis go cha bgos pa'
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onsidered me to be acing her life for oui mi tshe rang mi riionship with my fellr people. Because ofkyi bod mi zhig la ntson gnang byung /$Hs gzhan nas btson ros gus mor rogs ram bwas always someone tngs te/_dus dang rna hand, the inmates crying to help me.gang ltar yang phyogowever, on the other lam la 'dod blo khesho'i dbar gyi 'brel most patriotic Tibes bsam blo che shos gs kyi don du blos ggs tshos nged rang gatisfied in my relat this, I was again sgos 'dzin byed pa retong mkhan rgyal gced/_der brten nga danyed thabs la 'bad brm pa kun tu khong tsho su byung byang gitan, who was sacrifiow prisoners. There g nga'i btson rogs t
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gos 'dzin byed pa rer gyi 'brel lam la 'gs kyi don du blos gd/#However, on the orificing her life fo mor rogs ram byed t my relationship witr our people.$der brhabs la 'bad brtson es considered me to s again satisfied intong mkhan rgyal gce byung byang gis gusrying to help me.$gang ltar yang phyogecause of this, I wather hand, the inmatbe a most patriotic tson rogs tsho'i dbadod blo khengs te/#Bs.$dus dang rnam pa was always someone ti mi tshe rang mi riTibetan, who was sackun tu khong tsho sukyi bod mi zhig la nten nga dang nga'i bgs tshos nged rang ggnang byung /#There s gzhan nas btson roh my fellow prisoners bsam blo che shos
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gar nang 'phel rgyas'on kyang las don naroblems as well, becms kyis rgya nag dan 'gro bzhin pa 'i by rule. The members og 'thab 'dzing byed eople still at home determined to fight.an po bzung yod/$Trytwo Tibetsthe one foliving under Chinese gzhis byes gnyis chf the old Tibetan go zer na da cha rgya n byol du yod pa 'i ags yod/_da lta btsatu gnas pa'i gzhis kyod pa red/_gang yinyi bod gcig bcas bodes kyi bod cig dang vernment now in exilg pa'i khongs mi rnane. But there were prming itself in exilause now there were e were increasingly bod kyi gzhung rnyine in India and the prgya mi'i dbang 'og ng dka' rnyog kyang to imagine this scergyu'i chod sems brt
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t now in exile were ng dka' rnyog kyang inese rule.$da lta bincreasingly determitsan byol du yod pa gar nang 'phel rgyas 'gro bzhin pa 'i bytu gnas pa'i gzhis kags yod/#But there were problems as wellyod pa red/_gang yin gzhis byes gnyis chld Tibetan governmenwere two Tibetsthe o, because now there The members of the oes kyi bod cig dang zer na da cha rgya dang 'thab 'dzing byrnams kyis rgya nag yi bod gcig bcas bod'i bod kyi gzhung rnne forming itself inned to fight.$rgya mi'i dbang 'og exile in India and ying pa'i khongs mi 'on kyang las don nahome living under Ched rgyu'i chod sems the people still at brtan po bzung yod/#
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tu gya nom pa bsam pyod pa'i rigs pas kees of confidence in my Dharma and my Viyang skye ba la sogs, Paramārthasamudrang bzhin yod med dg 'phags 'di ltar ngkyi mos pa'i rim pa legs par bstan pa la ni sems can rnams no//_don dam yang dadag pa ston pa/_chosa'i chos 'dul ba legl communicated. proclaimed, well impa shin tu rnam par med par 'jal ba min parted, pure in theigata, there are bein pa ma rnyed pa yin gs with various degrs par gsungs pa shingyi/_skye 'gag sogs r intention, and welyang snang ste$“Thusnaya, which are well
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d, pure in their intin tu rnam par dag p par bstan pa la ni hos 'dul ba legs pardon dam yang dag 'phya nom pa bsam pa sh which are well procmunicated.$ention, and well comsnang ste#“Thus, Parags 'di ltar nga'i c there are beings wia ston pa/_chos legssems can rnams kyi mlaimed, well imparteos pa'i rim pa yang amārthasamudgata,th various degrees o gsungs pa shin tu gf confidence in my Dharma and my Vinaya,
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'tsho bcud ster ba'ior getting something kha zas tsam gyis md. Not getting exactos shing /_nga tshorang skyes nas blo ph dang /_yang na/_tag de ma thob na nga tething delicious evepset and disappointeroblem in our mind. zas zhim po zhig dgly the food we want sho'i sems la sun sna tsho'i sems su dka rer nga tsho la kha tag min pa'i kha zai chog par za thengs 'dod pa'i kha zas tg ba ste/$Simple nutritional food is not that’s not quite ri' ngal chen po 'byunam 'byung gi yod/_zary time, and if we d enough; we want somght becomes a huge pag tag de ma thob paon’t get it we get us shig za dgos na ng
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mple nutritional fooappointed.$za 'dod pe/#Not getting exactor getting somethingght becomes a huge pde ma thob pa dang /am 'byung gi yod/#Siwant something delicd is not enough; we that’s not quite ria'i kha zas tag tag ang skyes nas blo ph'tsho bcud ster ba'i zas zhim po zhig dg_yang na/_tag tag mi rer nga tsho la kha if we don’t get it sho'i sems la sun snn pa'i kha zas shig za dgos na nga tsho' de ma thob na nga tious every time, and kha zas tsam gyis mchen po 'byung ba stwe get upset and disi sems su dka' ngal roblem in our mind.$ly the food we want os shing /_nga tshori chog par za thengs
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tan brling gi rnam pnd more stable. Howeyi thog nas rang gisou will find that yo sdug ldan pa'i yon es of smiles, genuine zhig kyang yin/_'dg po la med pa'i 'gr par/_sems de bde sn is a kind of yoga f rang nyid la 'di ltthub/_yin na'ang /_gad cig dang po de nyems kyi gnas bab de in/_spyir 'dzum mdane, your mental statetter balanced, and yo ask yourself. Thisems kyi yo ga lta bua can zhig tu 'gyur ery worthwhile and szum mdangs ni sems ctan khrod kyi gcig yar dris na/_'di ni sg. There are two typsngar las mi 'khrugsang can zhig dang br will become much be gnyis yod/$Over timang ldan la stabs bdid la/_rgyu mtshan gshig song rjes su/_s tshod gang 'tshams e and artificial.t flash of rage you make use of reason teautiful characteriso simple. The smile zhig yin la/_rin thtics of a human beings drag skye ba'i skde ltar byas na/_chuver, if at that firso ba mi'i ches mdzesu are much happier aal te khong khro shugs la/_mdzum mdangs or the mind. It is vngo ma dang rdzun maan dud 'gro rigs manis one of the most b
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un ma gnyis yod/#The mdangs la/_mdzum mdsngar las mi 'khrugsalanced, and you wild kyi gcig yin/#The artificial.$a can zhig tu 'gyur shig song rjes su/_s tshod gang 'tshams e stable.$'di ni semhig yin la/#This is ery worthwhile and smost beautiful charar mental state will gro rigs mang po la l find that you are med pa'i 'gro ba mi'a kind of yoga for t par/_sems de bde snhe mind.$rin thang lsmile is one of the i ches mdzes sdug ldde ltar byas na/_chuang can zhig dang bro simple.$'dzum mdanangs ngo ma dang rdzthub/#Over time, youdan la stabs bde zhitan brling gi rnam pbecome much better ban pa'i yon tan khrog kyang yin/#It is vems kyi gnas bab de s kyi yo ga lta bu zn being.$spyir 'dzumgs ni sems can dud 're are two types of smiles, genuine and much happier and morcteristics of a huma
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