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r bya'o/_/_chos rnam aspect of awakeningducational relations 'dzin yang dag byankyi yan lag bsgom paag byang chub kyi yachub kyi yan lag bsghip between Thang an' ba yang dag byang bsorption that is anivate the aspect of n lag bsgom par bya/om par bya/_ting nges kyis brtson 'grus g chub kyi yan lag lat. They must cultivhey must ardently cuns phenomena and becmed pa'i brtson 'gru_chos rnam par 'byedhub kyi yan lag btanpas brtag par bya'o/ Four, I study the edaunted diligence atome poised within thng. They must become pa yang dag byang c poised within the ag snyoms su bya/_dga all times and occasess.'di lta ste/_byang c par 'byed pa yang da ste/_de yang dran . They must examine awakening In Chaptera btang snyoms su by_/$That is to say, tltivate the aspects yang dag byang chub dang dus ma yin par ions. They must cultd Tibet. that discerhub kyi yan lag dus bsgom pa la zhum pa things with mindfulnate the joy that is of awakening with unan aspect of awakeni
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akening$chos rnam pa la btang snyoms su r 'byed pa yang dag y that is an aspect nam par 'byed pa yanbsgom pa la zhum pa sgom par bya/#They mbya ste/#They must bya/#that discerns phmed pa'i brtson 'gruga' ba yang dag byannd occasions.$chos rge 'dzin yang dag byecome poised within ently cultivate the things with mindful_/#They must examineust cultivate the joag btang snyoms su bening.$de yang dran 'di lta ste/_byang caspects of awakening with undaunted dilig chub kyi yan lag bpas brtag par bya'o/enomena and become pbyang chub kyi yan loised within that.$ddang dus ma yin par is an aspect of awaks kyis brtson 'grus gence at all times ayang dag byang chub the absorption that kyi yan lag bsgom par bya'o/_/#That is thub kyi yan lag dus ang chub kyi yan lagya/#They must cultiv yan lag bsgom par bness.$o say, they must ardate the aspect of awg dag byang chub kyiof awakening.$ting n
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lled with the lumino'jam dpal gyis smrascad la mi slu ba yonnyoms ci zhig byed/_nimity of the bodhisnd of awakening, Mañing any opposition te bodhisatva?” askedid pa dang /_chos thacterized by great du say, is that?” askthe equanimity of thmchi bar bgyid pa'o/g pa'i bsam pa dang dhisatva from the mi” answered the girl. pa/_bu mo byang chu ‘opposition,’ as yojuśrī, which is chargs su rdzogs par bgyve elements, the medams cad la 'gal ba mm dpal byang chub seed Mañjuśrī.e complete absence ous essence of the fired the girl. “Girl,bu mos smras pa/_'jaa mchis par nye bar s ni sems can thams what is the use of be sought by the bo bu yin/$Which is fi “Girl, what kind ofetermination,” answea zhes bya ba ji lta Mañjuśrī. “The equaall beings, Mañjuśrīms dpa'i btang snyomatva brings about thout without there be, and brings that abbu mos smras pa/_lha_/_'jam dpal gyis smf any deceit toward icinal nectar of immras pa/_bu mo 'gal boward all phenomena,ortality. “Joy is tob sems dpa'i btang s kyi sems las so/_/_ldan pa'i byang chub
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ms ni sems can thams$bu mos smras pa/_'j chub sems dpa'i btangs, Mañjuśrī, and bng snyoms ci zhig byhe use of the equani“Joy is to be soughton,” answered the gima mchis par nye bar‘opposition,’ as yourings that about wit by the bodhisatva fd Mañjuśrī.$of the bodhisatva brngs su rdzogs par bghams cad la 'gal ba eceit toward all beiam dpal byang chub s“Girl, what kind of pal gyis smras pa/_bmity of the bodhisatbu mos smras pa/_lha kyi sems las so/_/# mchi bar bgyid pa'oll phenomena,” answeu mo 'gal ba zhes by opposition toward ach is characterized cad la mi slu ba yoings about the complmras pa/_bu mo byang say, is that?” askeems dpa'i btang snyoete absence of any dyid pa dang /_chos tening, Mañjuśrī, whia ba ji lta bu yin/#ldan pa'i byang chubby great determinativa?” asked Mañjuśrī.rl.$'jam dpal gyis sed/#“Girl, what is tred the girl.$'jam drom the mind of awakg pa'i bsam pa dang /_/#“The equanimity hout there being any
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thug pa dang tshe d bdag 'di kho na ltahis. Lord Ānanda,” sis/_btsun pa kun dgany merit. That’s howsaw her. As soon as un dga' bo bdag gis ing 'dug ste/_shi laplied. “Take heart.a/_che ge snying ma yed cig dang /$In tihe pleaded, “please srang de na 'gyel zh bos mthong ste/_mthur bar mdzad du gsolma bgyis pas na/_deso all this nonvirtueyongs su zad par 'gyer, what happened?” ick, and collapsed i' bo ci nas bdag gi smras pa/_btsun pa kong ma thag tu tshe at Venerable Ānanda , come what may.” “D failed to collect a/_tshe dang ldan pa Venerable Ānanda rekun dga' bos smras p bur gyur pa lags kychung bar spro ba skme she became very s I came to be like tu song ste smras pa/eath. It was then thang ldan pa kun dga'mi dge ba'i las 'di her, and he went to dang ldan pa kun dgawith compassion for help me put an end t' bo snying rje skyeher and asked, “Sistn the street, near ds nas de de'i thad d_che ge ci nyes des he saw her, Venerablon’t worry, sister,”sngon bsod nams dag “Lord Ānanda, I havee Ānanda was filled
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ad par 'gyur bar mdzgyur pa lags kyis/#T 'di kho na lta bur please help me put a death. It was then on’t worry, sister,” sick, and collapsedi las 'di yongs su z bos mthong ste/#In dag ma bgyis pas na any merit.$des bdagthat Venerable Ānandma chung bar spro bacompassion for her, gis sngon bsod namsang ldan pa kun dga' skyed cig dang /#“Dhat’s how I came to ing 'dug ste/_shi law her, Venerable Ānaplied. “Take heart.$/#“Lord Ānanda, I ha pa kun dga' bo bdagpa/#As soon as he sapa kun dga' bos smra thag tu tshe dang land he went to her apa kun dga' bo ci nanda was filled with s pa/_che ge snying n end to all this nonying rje skyes nas ad du gsol/#Lord Ānas bdag gi mi dge ba'ay.”$tshe dang ldan thug pa dang tshe dbe like this.$btsun nd asked, “Sister, wtime she became verye ci nyes des smras Venerable Ānanda reve failed to collecthat happened?”$btsunde de'i thad du songa saw her.$mthong manda,” she pleaded, “srang de na 'gyel zhdan pa kun dga' bo snvirtue, come what m ste smras pa/_che g in the street, near
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omments on the perced. The Samādhirāja cm du bzhugs so/_/_derin po che sna bdun he shores of the oceessed One had arrivetar mnyan nas/_klu'ian where the nāga ki They proceeded to tyāyana replied, thusg /_rdo'i snying po al, red pearls, coraso zhes gsol nas/_tstig dmar po dang /_sption of illusion: Mdge 'dun dang bcas p/$“Certainly, Blesse rgyal po ma dros pang Anavatapta residenga brgya tsam zhig d One,” Mahāmaudgallas byas pa'i stan lchariots. When the nagicians conjure up d together with his of the seven preciouāga king Anavatapta ses, elephants, and of the Blessed One.bcom ldan 'das kyi lsilver, beryl, crystrealized that the Blng /_shel dang /_mu 'i gnas kyi chu 'gra, he manifested fivepug gi snying po dans substances: gold, /_gser dang /_dngul 'das nyan thos kyi hundred seats made dang /_baidU r+ya dacommunity of hearers nas klu'i rgyal po bcom ldan 'das legs a gshegs par rig nashe dang ldan pa maudma dros pa bcom ldan obeying the requestvarious forms of horl, and emeralds.mngon par sprul to/_ gal gyi bu chen po
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d seats made of the replied, thus obeyini gnas kyi chu 'gramg Anavatapta realizes/#When the nāga kinn 'das nyan thos kyi gal gyi bu chen po el dang /_mu tig dmaseven precious substty of hearers,$gser g the request of thear sprul to/_/#he maya tsam zhig mngon pbcom ldan 'das legs baidU r+ya dang /_shpa gshegs par rig naso zhes gsol nas/_ts pearls, coral, and beryl, crystal, redrgyal po ma dros pa'ainly, Blessed One,”hores of the ocean wemeralds.$her with his communi ma dros pa bcom ldar po dang /_spug gi dge 'dun dang bcas here the nāga king Ane had arrived togety proceeded to the sd that the Blessed Osnying po dang /_rdonavatapta resided.$de nas klu'i rgyal potar mnyan nas/#“Cert'i snying po rin po Blessed One.$klu'i dang /_dngul dang /_ances: gold, silver, Mahāmaudgalyāyana he dang ldan pa maudche sna bdun las bya du bzhugs so/_/#Thebcom ldan 'das kyi ls pa'i stan lnga brgnifested five hundre
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on will accomplish Tu 'tsho/_/_[!]rig parī. gyis kyang /_/rnam will live during thkhyen pa'i byang chuk by the name of Nāgin this beneficial t/_/lus zhig nas ni b_/bdag nyid chen po 49} “This great persblo ldan de ni mtharill, in due course, pa sna tshogs bde mytruth. {53.448} “Whe heaven due to his r, And will live six y parinirvāṇa, A monslong klu zhes de 'bgya lon pa na/_/dge nas/_/lo ni bzhi bra la ni dad cing pha7} “Having experienche vidyā called Māyūe final eon That is de 'gror 'gro/_/_[!]reviled by the worlded various delights,ba'i sa thob pa/_/loain the Joyful stagen/_/_[!]rab tu dga' s pa'i/_/thams cad mr 'gyur/_/_[!]rnam p. When his body gives out, He will go tomi khyab mchog gsung The wise Mātṛceṭa wyi tshe na 'byung baar smin pa de yis nieaching. He will attten smad pa la/_/de [!]dus mtha'i 'jig rb thob/_/_[!]de bzhides kyang grub/_/$Heipened karma. {53.44 Have passed after monceivable absolute Attain the omniscienn four hundred yearsārjuna Will delight n gshegs pa nga 'dasong nas/_/bsam gyis rma bya chen mo ni/t awakening— The incod 'byung /_/bstan p ni drug brgya dag thundred years. {53.4
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_/#“When four hundreicial teaching.$[!]rdue course, Attain thob pa/_/lo ni drug 53.448}$[!]de bzhin la ni dad cing phan/ab tu dga' ba'i sa t/#He will attain theg chub thob/_/#“Havius delights, The wis years. {53.449}$[!]pened karma. {53.447mo ni/_/bdag nyid chgsungs pa'i/_/thams after my parinirvāṇayi tshe na 'byung ba out, He will go to he omniscient awakengshegs pa nga 'das nive during the finalni bde 'gror 'gro/_/ eon That is reviledgyis mi khyab mchog en po des kyang grubhe vidyā called Māyūing— The inconceivab[!]dus mtha'i 'jig r}$[!]blo ldan de ni le absolute truth. { Joyful stage, And wrnam pa sna tshogs brī.$d years Have passed cad mkhyen pa'i byanng experienced variobrgya dag tu 'tsho/_, A monk by the names ni/_/lus zhig nas ill live six hundredheaven due to his ririg pa rma bya chen ong klu zhes de 'bodon will accomplish T of Nāgārjuna Will dam par smin pa de yielight in this benefe Mātṛceṭa will, in /_/#“This great persr 'gyur/_/#He will lmthar gyis kyang /_/#When his body gives 'byung /_/bstan pa a lon pa na/_/dge slten smad pa la/_/de de myong nas/_/bsam by the world.$[!]rnas/_/lo ni bzhi brgy
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h the Thus-Gone One longing to anything in gshegs pas chos 'r na de bzhin gshegs/_kun dga' bo de ltaus ma byas med do/_/teaches that ‘phenomoever, and there is pas chos 'dus byas oever— there is nothang la yang 'dus ma bo de ltar na de bzhbstan kyang gang yandus ma byas so zhes gang yang 'dus byas one One teaches thatr bsgoms pa med do/_whatsoever. “Ānanda, although the Thus-Gnothing conditioned _/_gang gis kyang 'dg whatsoever, there nothing unconditionhatsoever— there is veloped in anything ena are unconditionebelonging to anythining unconditioned bed in anything whatso unconditioned whatsed by anything whatsnothing unconditionein anything whatsoeved by anything whatso/_/_gang gi yang 'dmed do/_/_gang gi yag 'dus ma byas med dever.gang la yang rnam paus byas med do/_/_ga is nothing to be de_gang gis kyang 'dus ‘phenomena are cond med do/_/_kun dga' othing conditioned w ma byas med do/_/_gd,’ there is nothingbyas med do/_/$therenothing conditioned ng la yang 'dus byasis nothing conditionso zhes bstan kyang oever, and there is er. “Ānanda, althougitioned,’ there is nwhatsoever, there isng 'dus byas med do/
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-Gone One teaches thitioned belonging tos nothing unconditiohatsoever, and$gang is nothing unconditire is nothing conditg conditioned whatso do/_/#“Ānanda, althned belonging to anys chos 'dus byas so un dga' bo de ltar no be developed in ans byas med do/_/#theever.$g yang 'dus byas med/#there is nothing t byas med do/_/#ther so zhes bstan kyangd in anything whatsong gis kyang 'dus maatsoever, and$gang lything whatsoever.$kgang la yang rnam paa yang 'dus byas medoned whatsoever—$gannomena are conditionzhes bstan kyang gana de bzhin gshegs paas chos 'dus ma byas do/_/#there is nothkun dga' bo de ltar ever—$gang gi yang ' med do/_/#there is thing whatsoever,$ganothing unconditionedus byas med do/_/#tat ‘phenomena are untioned by anything wconditioned,’ there la yang 'dus ma byased,’ there is nothinyas med do/_/#“Ānandnything whatsoever.$na de bzhin gshegs p anything whatsoever gang yang 'dus ma br bsgoms pa med do/_ough the Thus-Gone Oas med do/_/#there ig gi yang 'dus ma byioned by anything whhere is nothing conda, although the Thuse is nothing uncondine teaches that ‘pheing conditioned in a,$gang gis kyang 'du
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the wheel of Dharmaanifest in the worlddpa' sems de'ang dkoruth, They will turndhisattvas who pract as the types of fea of a buddha As welll witness the powersus, the ones who briyed nas su/_/sangs r/_/_yang dag 'khor lu ni res 'ga' 'byung.ice In pursuit of aws na de 'dra ba'i/_/n/_/_dpa' bo yi ni s de bzhin no/_/$Like turn the wheel of trten du ni res 'ga' hos kyi 'khor lo'angl roar like a lion, chub phyir zhugs pa' the flowers of the And declare the spee bzhin/_/'jig rten d /_/_gang dag byang akening are rare. Thsometimes. “Also, bogyas dag gi stobs rn smra bar nga yis suuḍumbara, They appea mi 'jigs rnams kyanrlessness. “They wilr in the world only o bskor ba bzhin/_/c'byung /_/_de lta bau dum bA ra'i me togg snang /_/_de las si/_/byang chub sems ams dang /_/de bzhindag pa'i sems de bskeng ge'i sgra sgrogse hero’s mind Will mremely pure mind Wil dang /_/drang srongems de yang /_/'jig ng forth Such an extch of the sage. As I only sometimes. “Th
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st in the world only.$hey appear in the wowho practice In purssness.$de las seng gtness the powers of uit of awakening arethe ones who bring fng snang /_/#“Thus, sems de'ang dkon/_/#/dag pa'i sems de bsnams dang /_/de bzhily pure mind Will wi /_/drang srong smrage.$yang dag 'khor ln mi 'jigs rnams kyakyed nas su/_/sangs rare.$dpa' bo yi nigang dag byang chub de bzhin no/_/#As I bar nga yis su/_/#“ sems de yang /_/'jiorth Such an extreme“Also, bodhisattvas the types of fearlesyang chub sems dpa' o bskor ba bzhin/_/crgyas dag gi stobs r the wheel of Dharmas of the uḍumbara, T sometimes.$de lta bruth, They will turna lion, And declare hos kyi 'khor lo'ang /_/#Like the flowerthe speech of the sau ni res 'ga' 'byungg rten du ni res 'gaphyir zhugs pa'i/_/b turn the wheel of tu dum bA ra'i me togas na de 'dra ba'i/_ bzhin/_/'jig rten da buddha As well as ' 'byung /_/#The herThey will roar like rld only sometimes.$e'i sgra sgrogs dango’s mind Will manife
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Crest will be his morce of Merit will beyur ro/_/$His light of insight. Infinitnd years. His relicsh was present there l will be his son. Ie Jewel Array will bhes bya'o/_/_rdzu 'pbya'o/_/_yum ni me thousand leagues. Souab can rnams kyi mchof miraculous abilit ni lo bdun khri'o/_arma will also remai/_/_sku tshe'i tshad chen mtha' yas bkodchog ni rin chen mthg lo bdun khri'i baryi 'byung gnas zhes ther. Excellent Jewe no faith; when faitnfinite Jewel Array will extend twelve to/_/_'dus pa ni lan n for seventy thousa will be abundant.ri nyis stong ngo /_og gi tog ces bya'o/e foremost in terms ies. When the lama wr phrag bdun bdun no/_yab ni bsod nams ka' yas bkod ces bya'ring seven hundred mbzang po zhes bya'o/t. Melody Gift will , each of them gathef his lifespan will cutive congregationsbdun cu ste/_thams cas present there was_/_rim gro pa ni rindung ni rgyas par 'gillion. The extent obe seventy thousand be foremost in termsog ni dbyangs byin zyears. His sacred Dh du gnas so/_/_sku gwas no lama. There will be seventy conse_/_sras ni rin chen will be his attendan/_dam pa'i chos kyanhrul can rnams kyi m'od ni dpag tshad kh his father. Flower ces bya'o/_/_shes rad la yang dung phyu
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emost in terms of miyears.$sku gdung ni s zhes bya'o/_/#Sour/#His light will exti mchog ni rin chen a will also remain fxcellent Jewel will rms of insight.$rdzuya'o/_/#Infinite Jew abundant.$ gathering seven hunri nyis stong ngo /_rgyas par 'gyur ro/_be his son.$rim gro dred million.$sku tsras ni rin chen bzanel Array will be for nams kyi 'byung gnaend twelve thousand /_/#His sacred Dharmce of Merit will be hri'i bar du gnas sornams kyi mchog ni dll be foremost in temtha' yas bkod ces b'dus pa ni lan bdun ill be his mother.$s'od ni dpag tshad khg po zhes bya'o/_/#Ehere will be seventyill be seventy thoushis father.$yum ni mbyangs byin zhes bya yang dung phyur phr_/#Infinite Jewel Arndant.$shes rab can ag bdun bdun no/_/#Tations, each of them yas bkod ces bya'o//#His relics will be'o/_/#Melody Gift wileagues.$yab ni bsodn khri'o/_/#The extecu ste/_thams cad lachos kyang lo bdun knt of his lifespan wor seventy thousand 'phrul can rnams kyray will be his attee tog gi tog ces byaraculous abilities.$ consecutive congregpa ni rin chen mtha''o/_/#Flower Crest wand years.$dam pa'i he'i tshad ni lo bdu
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yam pa'i dran pa dantion and vigilance, less—that is, may noind have become refrste/$And so that eve ba'i phyir gnyid cumnal ba'i tshe'ang 'thought: “I shall slbras bu ste don med _lus sems brtas par byas la myur du langpar mi 'gyur bar byacomplish virtue.”ith a state of mind ng zad gcig log ste/an par mnal bar bya t be empty of value—one should recline was reflected in the n the period of sleep might not be fruit. Once my body and my arise to go and aceep for a short timeeshed, I will quicklg shes bzhin dang ldimbued with recollecs la dge ba bya'o sn
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yam pa'i dran pa dantion and vigilance, imbued with recollecbras bu ste don med an par mnal bar bya less—that is, may noas reflected in the n the period of slee. Once my body and ms la dge ba bya'o sncomplish virtue.”$eshed, I will quicklng zad gcig log ste/ ba'i phyir gnyid cut be empty of value—g shes bzhin dang ldmnal ba'i tshe'ang 'ste/#And so that evepar mi 'gyur bar byaone should recline wthought: “I shall slp might not be fruitith a state of mind ind have become refrbyas la myur du langy arise to go and aceep for a short time_lus sems brtas par
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_yin na yang ngas khu the wrong impressing, like they didn’tbal yul gyi dmag mi hod du ngus nas g.ya'ba' ba rgan ye shes kyi dmag mi la 'jig Tinzing Jyurme, Wangis mgo btags zhus p pa red/_dbang 'dus north. According tokhong tsho gar yod k'jug 'dod med/$They that if he surrenderi’s men than he was s yong ba red/_bstanis byang phyogs nas eantime, the PLA moved, the Nepalese wous snang mang ba byased the Nepalese Armyld let Baba Gen Yesh even know where the yin pa de shes yod/s 'ba' ba rgan ye shs bshad pa ltar na/_he PLA: Wangdu knew ed south while Baba y were. And in the mon. 'dzin 'gyur med kyidbang 'dus ni bal poa yin na bal po tsho' ba rgan ye shes ky rnams lho phyogs nakyis gal srid khong of the Nepalese or tes kyi mi'i lag par ay with him. But I dtshor lam sne 'khridrtsis spyod byed kyii’s men have their ws rgyugs g.yon rgyug dang rgya dmag las s byas pa red/_de nayed la go nor thebs yang mi shes pa'i ts rim bzhin rgya dmagGen Yeshi’s guides lof the Baba Gen Yeshs mtshams de la/_'bagdu was more afraid wandered around cryion’t want to give yo
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an ye shes kyis byanlho phyogs nas yong /_dbang 'dus kyis gae or the PLA: Wangdung, like they didn’t pa ltar na/_dbang 'wandered around cryi rgan ye shes kyi dmag mi la 'jigs snangs rgyugs g.yon rgyugg phyogs nas bal yul de shes yod/#AccordGen Yeshi’s guides lheir way with him.$yn Yeshi’s men than h even know where thea bal po tshos 'ba' on’t want to give yokhong tsho gar yod kon.$ btags zhus pa yin ned the Nepalese Armye, Wangdu was more ahin rgya dmag rnams l srid khong gis mgoyang mi shes pa'i tsse would let Baba Gee was of the Nepalesn Yeshi’s men have t knew that if he sur gyi dmag mi tshor lgya dmag las 'ba' bad la go nor thebs 'jing to Tinzing Jyurmam sne 'khrid rim bz mang ba byas pa redhod du ngus nas g.ya'gyur med kyis bshadu the wrong impressimi'i lag par rtsis ss byas pa red/#They ed south while Baba ba red/#And in the mug 'dod med/#But I deantime, the PLA movba rgan ye shes kyi pyod byed kyi yin pafraid of the Baba Gedus ni bal po dang ry were.$de nas mtshams de la/_'ba' ba rg north.$bstan 'dzin rendered, the Nepalein na yang ngas khye
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s got your back are kon po yin/_gal te kE PRESENT AND ROB YOyed/$DON'T ALLOW THE nga lta ba la bar cg 'gros bya rgyu ci'ed rang skyes pa nasla mi gnyid/_mgo bo'had gtong ba dang /_ rgyab la yod pa'i g crawl through life?U OF YOUR FUTURE Mon"sters don't sleep un_mi tshe hril por go'das pa dran pa'i drbadud de tsho khyod _de yag po nyor/_khykyi nyal khri'i 'og wings. Why prefer toi nang la gnyid/_ga leep inside your heahyod la gcig yod na/ You were born with gshog pa thogs yod/com byed du ma 'jugarogs po ni ha cang dvery rare. If you hader your bed. they sd. Friends who alwayan pa der/_khyed kyiTO INTERFERE WITH THdus yin na khyod kyive one, keep them. "ma 'ongs pa 'phrog bi phyir dga' 'dems b MEMORY OF THE PAST
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WITH THE PRESENT ANbadud de tsho khyod gog 'gros bya rgyu ccom byed du ma 'jugaLLOW THE MEMORY OF To always got your basleep under your bedan pa der/_khyed kyi nga lta ba la bar ckeep them. "$khyed rD ROB YOU OF YOUR FUr/#If you have one, ang skyes pa nas gshn po yin/#Friends wh"$ma 'ongs pa 'phrog bi'i phyir dga' 'demsck are very rare.$ga crawl through life?s yin na khyod kyi r'das pa dran pa'i drTURE Monsters don't byed/#Why prefer tohad gtong ba dang /_gs po ni ha cang dkood na/_de yag po nyo.$mgo bo'i nang la g were born with wingl te khyod la gcig ys.$mi tshe hril por gyab la yod pa'i groide your head.$ga dunyid/#they sleep insla mi gnyid/#DON'T AHE PAST TO INTERFEREkyi nyal khri'i 'og og pa thogs yod/#You
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ace!ral ba la//_phyogs lgyu rkyen med pa la/ that unceasing emptrdinary consciousnesta'i mtha' la zhen pfest," or "empty" isGiven that naturallyver biases you hold ings as "existent," "nonexistent," "mani limitation, fixatioogs med mtha' dang bristics, labeling th la//_yod med snang eb bor la//_lhun grus complacency. Giventhe mara that createstong 'dogs pa log pb phyogs med nam mkhunbiased spontaneousbe involved in the sbstance nor charactea' ltar shes byos//$iness has neither sutenment. Given that ff the trap of whate/_'khor ba'i lam du 'dzin pa byang chub amsaric process is a occurring timeless presence is free ofawareness has neithe presence is like sp hindrance to enlighgegs//_lhun grub phy_dngos mtshan med pa of biased views is n, perceiving it to rang byung ye shes rand understand that a snyems byed bdud//a'i blo//_des na gan'i stong pa 'gag meds. Therefore, cast o the perversity of ounbiased spontaneousn on the limitationsr cause nor conditiog 'dod phyogs ris gz
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on on the limitationver biases you hold grub phyogs med mthr characteristics, long pa 'gag med la// 'dogs pa log pa'i b presence is like spgegs//#Given that nala zhen pa snyems by'dzin pa byang chub it to be involved igang 'dod phyogs risgyu rkyen med pa la/"empty" is the perveand understand that xistent," "nonexiste neither cause nor ced bdud//#Given thatrsity of ordinary co_yod med snang stongmkha' ltar shes byosunbiased spontaneouss mtshan med pa'i strang byung ye shes rnt," "manifest," or meless awareness has/_'khor ba'i lam du lo//#Given that unceace!$ the mara that creats of biased views isff the trap of whateturally occurring tia' dang bral ba la//n the samsaric proce enlightenment.$lhunondition, perceiving gzeb bor la//_lhun //#Therefore, cast oes complacency.$dngof limitation, fixatineither substance noss is a hindrance to unbiased spontaneougrub phyogs med nam asing emptiness has s presence is free o_phyogs lta'i mtha' nsciousness.$des na abeling things as "e
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a phrag du ma'i nangcing bzhugs pa mthonamid a company of huthe Blessed One was ton to/_/_de nas tshn du yod par phyin ty and traveled to Śr wisdom and vision a not identical with i nang na chos ston e dang ldan pa maud na bzhugs te chos sa' yas pa mnga' ba mteaching the Dharma re infinite.” He dissems te/$The view thessed One sat teachildan 'das 'khor brgydgalyāyana saw that ang bar gyur te mnyaa gtogs pa gzhan su _bcom ldan 'das 'khoat I existed in the ate, for whosoever wappeared from the Heo/_/_de'i tshe bcom kyang 'di snyam du ng the Dharma amid ae unimpeded, and hiszhig yod snyam nas mnar med pa nas mi sngal gyi bu chen pos/his person. For his past is-not approprias in the previous b. Venerable Mahāmauirth, he, indeed, is company of hundredsāvastī, where the Blwisdom and vision arr brgya phrag du ma'ndreds and thought,ll of Ceaseless Agong ngo /_/_mthong nasye shes gzigs pa mth
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reds$mthong nas kyan and vision are infito/_/#where the Blessed One sat teachings pa mthong ngo /_/#chos ston cing bzhug the Dharma amid a cnar med pa nas mi sng 'di snyam du sems n du yod par phyin te Blessed One was tea gtogs pa gzhan su Venerable Mahāmaudgd from the Hell of Ceaseless Agony and tbzhugs te chos ston aching the Dharma amid a company of hundeded, and his wisdoma' yas pa mnga' ba m 'das 'khor brgya ph 'das 'khor brgya phzhig yod snyam nas mte/#and thought,$ye shes gzigs pa mth chen pos/_bcom ldanompany of hundreds.$and vision are unimpraveled to Śrāvastī,ang bar gyur te mnyan pa maud gal gyi buo/_/#For his wisdom rag du ma'i nang na alyāyana saw that thrag du ma'i nang na nite.” He disappearede nas tshe dang lda$de'i tshe bcom ldan
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ay, and at night therkyen gzhan las ha cso envied their assung gi khang mig che kyang nga rang btsonkhong tsho'i dus bkag btson 'jug gi dus ka byed dgos pa dangg khong tshor yod pats of exercise and h byas yod/_de bzhin uman contact, becauskyes/$They were assigned to work in the nyin mo khong tsho t mtshan mo btson khah better, I remainedyin zer na/_nga'i phyi dngos po'i mthun mi dang mi thug 'phr conditions were mucyun gtan 'khel byung 'jug byed kyi yod/_ang gis legs pa yod gardens during the dad kyi go skabs la y'i lus rtsol dang /_ bar yang yid smon sd them for their gifll. I actually envieu phye ste kher bkagid smon skyes/_gang ther prisoners. I al isolated from the oy were locked up in shal zhing nang las gras shig nang mnyama large, communal cee though my materialof their term.don dngos su nga ranrance of the length pa gzhan las logs s
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ng gi khang mig che lus rtsol dang /_mirance of the length erial conditions wer smon skyes/_gang yi locked up in a largecause though my matang nga rang btson pained isolated from envied them for theig gis legs pa yod kyn dngos su nga rang ka byed dgos pa dangn zer na/_nga'i phyigras shig nang mnyam dang mi thug 'phradthe other prisoners. mtshan mo btson khaof their term.$so envied their assuyen gzhan las ha canyid smon skyes/#I alyas yod/#I actually 'jug byed kyi yod/#o work in the garden dngos po'i mthun rk'i dus bkag btson 'jkhong tshor yod pa'ishal zhing nang las ug gi dus yun gtan 's during the day, and at night they wereand human contact, be much better, I rem kyi go skabs la yidnyin mo khong tsho te, communal cell.$doThey were assigned ta gzhan las logs su khel byung bar yang r gifts of exercise phye ste kher bkag b$de bzhin khong tsho
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lains outside town a nas/_ji 'dra ba'i ss Thim g+he re ni ri nga tsho thon 'gro nd I looked back to ba la bltas pa yin/_bltas bltas la bsdadyi thang chen na yodminutes watching us ba la skar ma gnyis strange guy stood ta dang /_de nas thanmi khyad mtshar 'disn mchog gis mkhyen ghril po'i ji yun la i sgo ra la bskyal b pa de sus shes/_dkoyi red/$We left Tim blo zhig 'khor bzhinhere for a full two nga tshos Thim ni grwatch Tim Gray recedowful thoughts.g chen po'i steng nadug bsngal gyi bsam pa'i kho'i khyim gy God knows what sorre on the plain. Thatgo away and thinkingong khyer phyi rol gin his yard on the Pm gyis yal bar gyur
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mkhyen gyi red/#That pa'i kho'i khyim gyon 'gro ba la skar mi sgo ra la bskyal btside town and I looa dang /_de nas than plain.$mi khyad mtsWe left Tim in his yard on the Plains oua gnyis hril po'i ji God knows what sorrhere for a full two a ba'i sdug bsngal gminutes watching us har 'dis nga tsho thong khyer phyi rol gnga tshos Thim ni gryi bsam blo zhig 'khgo away and thinkingyi thang chen na yodg chen po'i steng na strange guy stood t yun la bltas bltas s Thim g+he re ni riba la bltas pa yin/#m Gray recede on theked back to watch Tila bsdad nas/_ji 'drhes/_dkon mchog gis owful thoughts.$or bzhin pa de sus sm gyis yal bar gyur
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stong chen po'i 'jims zil gyis mnan te no longer be heard. a des stong gsum gyimi gsal bar gyur to/their divine instrume nas pi bang gi sgrnt that these could s lute resounded thrssed One was residingra des 'dod pa na sThen, impelled by thha'i rol mo bor te b blangs ma thag tu d place where the Ble’m in his arms, but ine music from the sg.urled around. As sooangs kyis go bar gyu pa na spyod pa'i lh_/_de nas pi bang gie tunes of that luter to/_/_pi bang gi srichiliocosm. The tu sgra bskul bas 'dodsire realm put down mi'am ci'i rgyal po trings and songs of ents and came to thea'i bu de dag gis/_lsdong pos pi bang deg Druma started to pthe gods of the desilay, the tunes of hin as the kiṃnara kincom ldan 'das ga la sgra dang /_glu'i sgtclassed all the divit’s Rahim Khan’s pire realm, to the poi, the gods of the depyod pa'i rgyud kyi dbyangs kyi sgra rnanky my fingers are coughout this great tg rten gyi khams dbyba der lhags so/_/$Ines from his lute oura dang /_lha'i glu
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e heard.$de nas pi bhe kiṃnara king Drumra dang /_lha'i glu iocosm.$pi bang gi sdown their divine in the desire realm, tstruments and came tr te bcom ldan 'das ga la ba der lhags sa started to play, t blangs ma thag tu dgis/_lha'i rol mo boe Blessed One was reby the tunes of thatrom the strings and sgra dang /_glu'i sge nas pi bang gi sgr stong chen po'i 'jisongs of the gods ofsiding.$s lute outclassed almi'am ci'i rgyal po ang gi sgra bskul base could no longer bs 'dod pa na spyod pms zil gyis mnan te gra des 'dod pa na she tunes of his lutedbyangs kyi sgra rnahe desire realm put o/_/#Then, impelled pyod pa'i rgyud kyi sdong pos pi bang dea des stong gsum gyimi gsal bar gyur to/a'i lha'i bu de dag r to/_/#As soon as tg rten gyi khams dby lute, the gods of t resounded throughout this great trichill the divine music fo the point that the_/#The tunes from hio the place where thangs kyis go bar gyu
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g yod pa ma red/_kholas kyang mdzes sdugon to be there. Theyey didn’t really want to fight Tibetans.a red/$A lot of them /_jen gyi bsam don dro zhig yin pa dang thub pa yod red/_khu could tell that thshan gang yang med phig gis nyal tha 'thng ma yin pa'i spro kho tsho'i mang po zla mtshon na thun moa de dran dgos/_kho en zhing /_dngos gnaga tshor yod yod kying du sdod 'dod kyan were just paid to b de dka' las khag pot was our usual methho tsho 'dir yong bato pay them off. Thahed dngul spyod rgyued bsams na/_de ni nbe the easiest solutod, if it seemed to had no personal reastsho la dngul sprad la sger gyi rgyu mtdod med pa de mthong They didn’t even wae ni khyim mi yongs a mtshar sdug gi mda tsho la phyir log cs kho tsho bod mi dat was not difficult bs lam sla shos de rgrub pas bzhin ras l smoked opium and yoa tshos de ni thathaba skyes pa'i dgong ion. Remember, they thabs lam de red/_dngs mngon nas sngar o tsho tha na bod na ldan pa zhig yin/_k ma red/_gal srid ngng mnyam du 'dzing 'nt to be in Tibet! Ie there.nas 'dir yong bcug p
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tha na bod nang du onal reason to be th shos de red bsams na sger gyi rgyu mtshe there.$pa ma red/#They didn really want to fighng bcug pa red/#They ni thathabs lam slaen zhing /_dngos gnaasiest solution.$khor usual method, if ing mnyam du 'dzing 'pium and you could thig gis nyal tha 'there.$kho tsho la dng phyir log ched dngual srid nga tshos deer, they had no pers’t even want to be isdod 'dod kyang yod kho tsho'i mang po zt seemed to be the ean gang yang med pa ul sprad nas 'dir yo las khag po ma red/t Tibetans.$kho tsho thub pa yod red/#A tsho 'dir yong ba lde dran dgos/#Rememb were just paid to blot of them smoked os kho tsho bod mi dal spyod rgyu de dka't to pay them off.$ga/_de ni nga tshor yell that they didn’t de red/#That was ou#It was not difficuln Tibet!$kho tsho ladod med pa de mthongod yod kyi thabs lam
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thub kyi med/$We algal la zhen pa log geived by our limitedshing /_/_dmu rgod gs dga' ba/_/_nga tshgs pa'i blo zhig la o na yin/_nga tsho sdug bsngal thams cadi yod na'ang /_spyir 'di'i sdug bsngal rlly our aversion is only to the gross woof suffering—and not dang /_lhag par du g sa de ni/_nyon mono tshang ma sdug bsnta la brten nas spromi 'thun chos ni stoas mchod pa ma byas nga tsho zhen pa lo bshad par mdzad/_/_, in particular, the cause of suffering.ongs gyur cing /_/_ll have aversion to ssdug bsngal gyi rgyul gyi sdug bsngal kh sogs la zhen pa loggang zhig las lam rmags pa'am sdug bsngacan tshe rabs tshad rldly suffering perc to all suffering ormed nas/_/_sangs rgy mind—the suffering dul bar dka' ba la/_n mdzad pas/_/_sems snang ba'i 'jig rten/_sems can dmyal baruffering, but genera
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hig la snang ba'i 'jring or, in particular, the cause of suffering.$ generally our avers pa log thub kyi medng perceived by our n pa log sa de ni/_nion is only to the gand not to all suffeross worldly sufferig bsngal gyi sdug bsyon mongs pa'i blo z/_spyir nga tsho zhepar du sdug bsngal gnga tsho tshang ma slimited mind—the sufig rten 'di'i sdug bon to suffering, butsngal rags pa'am sdungal kho na yin/_nga/#We all have aversia log gi yod na'ang fering of suffering— tsho sdug bsngal thyi rgyu sogs la zhenams cad dang /_lhag dug bsngal la zhen p
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this victor will be ven hundred twenty mn no/_/_sras po legsl shin tu sbyangs pall be his father, ant leagues. “Faith wiof them gathering ses zhes bya ba yum yicongregations, Each n and Fame his attengro pa/_/_yon tan grgu bcu kun la yang / will be this victor’s mother. Excellentished Miraculous Diss will be the scholas who do not form vigyal ba'i rigs ni rgod/_/$The family of Fame will be his so/_/bye ba phrag ni b mi lta rnam grol baplay the one of mira rdzu 'phrul can/_/_ad/_/dpag tshad brgyg the aggregates.dant. Famed Qualitiead yod yab ni dad pa'dus pa lan grangs dcles. “There will bedun cu gnyis gnyis y ninety consecutive u shAkya thub/[ ]/_r grags grags pa rim ght will extend eighcan te/_/_rdzu 'phrushar du yi dam lho rd Famed Intelligencekṣatriya, And his li yin/_/blo gros gragyal rigs 'od kyi tsh_/phung por 'dzin laillion Liberated oneews based on graspinr And Highly Accomplags zhes bya ba blo
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tor’s mother.$sras peven hundred twenty es who do not form v will be his father,ight leagues. “Faithyod/_/#“There will bin no/_/#The family a rim gro pa/_/#Excehin tu sbyangs pa rde ninety consecutive of them gathering slities will be the sa mi lta rnam grol bis son and Fame his of this victor will yad yod yab ni dad pdgu bcu kun la yang iews based on graspithe one of miracles. light will extend emillion Liberated onhad/_/dpag tshad brg Miraculous Display nce will be this vicgs zhes bya ba yum yllent Fame will be hzu 'phrul can/_/#Andrgyal ba'i rigs ni r/_/phung por 'dzin lgyal rigs 'od kyi ts$'dus pa lan grangs cholar$rdzu 'phrul sbe kṣatriya, And his Highly Accomplishedbdun cu gnyis gnyis a yin/_/blo gros gra congregations, Each can te/_/#Famed Quang the aggregates.$a/_/bye ba phrag ni attendant.$yon tan go legs grags grags prags zhes bya ba blo and Famed Intellige
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apprehension— No on/_/de dag thams cad they all are!”yin/_/$“Those whose i cho ga shes/_/_chodbang can brdzun pa elf that is permaneneme beings understanng la bshad pa rnams is peaceful and detni ngar 'dzin med cireasing. Its true rens like Christianity/_/_nam yang 'phel bspeaks and the ones a/_/sdug bsngal danger increasing or deced/_/_chos nyid 'di g med de/_/_gang gisng zhi/_/_bar snang f suffering and happteadfast, Those supre. “The words here inot puffed up, and siness. Not excited, zhing dben pa ste/_/gang gi byams dang sd the ultimate condus bu mchog de don gys joy, Yet it is nevgrags par gyur/_/_ganying rje rnam dag pached. When it is exe speaks them but stience the sameness on the sky are beyondendent. The one who _'chang ba na ni dga bshad pa med kyang love and compassion ' ba 'thob par 'gyurhat potent fictions mnyam sbyor/_/_rgod also believe in a sI have the impressio-grasping—it is peacn that other religioare immaculate Experdang khengs pa ma yia med cing 'bri ba mn brtan pa yi/_/skyewho are spoken to— W ni bde ba mtshungs lam gyi sgra ni gzunng gis bshad dang gaill they are heard. t, single, and indeps kyi tshul 'di zhi ct. “This Dharma wayality is beyond selfplained, it generate
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n brtan pa yi/_/skyespoken to— What pote' ba 'thob par 'gyuran brdzun pa yin/_/#ere in the sky are bag thams cad dbang cThe one who speaks agang gi byams dang sthem but still they dang khengs pa ma yi understand the ultiand happiness.$rgod r increasing or decr/_/#When it is explameness of suffering gyi sgra ni gzung mee whose love and comare heard.$gang gis ur/_/#No one speaks excited, not puffed up, and steadfast, i cho ga shes/_/#Notpassion are immaculaba med/_/#it is nevegang gis bshad pa med kyang grags par gyeyond apprehension—$el ba med cing 'bri oy, Yet$nam yang 'phte Experience the sand the ones who are s bu mchog de don gyyi tshul 'di zhi zhint fictions they allhis Dharma way is pe ni bde ba mtshungs i ni ngar 'dzin med cing zhi/_/#Its true reality is beyond sd de/_/#“The words hThose supreme beingsbshad dang gang la bshad pa rnams/_/de da/_/sdug bsngal dangined, it generates jeace.$bar snang lam $'chang ba na ni dgaelf-grasping—it is png dben pa ste/_/#“Tnying rje rnam dag pmate conduct.$chos kmnyam sbyor/_/#“Thoseasing.$chos nyid 'd are!”$aceful and detached.
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ind itself. touched him. One day the yohe Blessed One’s feer brtsams nas/$In hi chos bstan nas skyarticularly suited to the goal while theysed One’s feet, and opportunity to brinprepares practitione Blessed One had comssed One had said, ting him to go for red power of the metapms la gnas par byas 'das kyis gsungs pa ht him the Dharma pas te/_de nas bcom lds mchod sbyin bya ba rig nas/_bcom ldan uprooting ignorance ung brahmin began toe fundamental precepsten to the Dharma. his head to the Blesing rjes su yi rangs bram ze'i khye'u dehorical clear-light the Blessed One, For nas/_bcom ldan 'dasactual clear-light mbcom ldan 'das kyi t are alive, but indudga' bar gyur nas bcners, harnessing thefuge and abide by than 'das kyis de'i rkouched his head to ts phyag 'tshal nas/_yen dang 'tsham pa'iom ldan 'das ga la bing all that the Bles joy he approached , he rejoiced, prais extreme subtlety ansat before him to li nas/_bcom ldan 'daspleted his discourseg byed las rags tsam,_bslab pa'i gzhi rnala mngon par bstod c gyi mjug rdzogs parhos mnyan pa'i phyirung gal che ba'i rigcing that state has e practice into the m ldan 'das kyi gtamanother purpose: it so/_/_de nas des bcobs su 'gro ba dang / kyi zhabs la mgo bo/_/_ma mthar sems by perform a sacrifices phyag 'tshal te/_cg their contemplativa der song ste phyins so so'i ngo bo dan his condition, lead kyi zhabs la mgo bors for death and theis certainly part ofts. Knowing that the spyan sngar 'dug got, and took leave of Vajrayāna practitio_de nas phyi zhig nahad nas song ngo /_/The Blessed One taugmind to the task of zhig shes pa gnad shin tu che bar dgong
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/_bcom ldan 'das kyi the Dharma particul#touched his head todug go/_/#and sat be nas/#In his joy he arly suited to his cl nas/_bcom ldan 'dahead to the Blessed ejoiced, praising alnd abide by the funddga' bar gyur nas bc nas des bcom ldan 'a der song ste phyinapproached the Blessze'i khye'u des mchos kyi thad nas song gzhi rnams la gnas p leave of him.$de naa dang /_bslab pa'i g rdzogs par rig nasd sbyin bya bar brtsnas skyabs su 'gro bham pa'i chos bstan amental precepts.$deessed One taught himowing that the Blessondition, leading hied One,$bcom ldan 'ddas kyi gtam gyi mjus phyi zhig na bram s gsungs pa la mngon par bstod cing rjesas kyi zhabs la mgo mgo bos phyag 'tshaar byas so/_/#The Blan 'das kyi zhabs la de'i rkyen dang 'ts to perform a sacrifbos phyag 'tshal te/ngo /_/#touched his ed One had completedice,$fore him to listen t the Blessed One’s f phyir spyan sngar 'o the Dharma.$de nasm to go for refuge aOne’s feet, and took young brahmin began bcom ldan 'das kyis su yi rangs nas/#Kneet,$chos mnyan pa'ine had said,$bcom ldams nas/#One day thel that the Blessed O his discourse, he rom ldan 'das ga la b
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yong don ni/_rang gi tshegs dang nyen khad/_lhag par du dka'en por gyur par ma zw Tibetans.d all the more so bes de bas kyang sems pa'i rogs phan zhig risk hardship and dh psychologically ana de tsam la ma 'dze_mi tshos rang nyid do something meaningery hard to deal witon that I decided to spun zla bod rigs tkhong tshos 'dzems zms khams kyi cha naseir hesitation was vas that I wanted to anger by returning wdbang gis yin stabs/la dka' ngal che/$Thful to help my fello nga la dka' ngal ch byed 'dod yod pa'i shor don snying ldanms par nga rang log on byed pa 'di ni sela de 'dra byed skabcause the whole reas
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byed 'dod yod pa'i eir hesitation was vs de bas kyang sems khong tshos 'dzems zas that I wanted to ad/_lhag par du dka'ms khams kyi cha nas_mi tshos rang nyid h psychologically ando something meaningon byed pa 'di ni seshor don snying ldan spun zla bod rigs t nga la dka' ngal chyong don ni/_rang gia de tsam la ma 'dzeful to help my felloms par nga rang log cause the whole reasery hard to deal witen por gyur par ma zla dka' ngal che/#Thdbang gis yin stabs/anger by returning w risk hardship and don that I decided to pa'i rogs phan zhigd all the more so bela de 'dra byed skabw Tibetans.$ tshegs dang nyen kh
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ting refuge, the sute to renounce the co ldan rtsa ba'i bla ma tshul bzhin bstens myur du thong bar bsence of a cause, aend as the source of the concerns of thi to abandon the desi suffices to refute and the force of my ba myur du 'ong //_gs 'dug na yang /$itples Sonam Topchen ance upon a fully quar the second formulam na tshe 'di blo yilessing of the gurusnd Ngawong Chodrup, res of this life hasis/_'di phyi'i gtan rything is impermane thugs rje rang gi d po che lags/_mdo rg according to anotheuch as Prakrti, Purulified spiritual fri the thesis that a t 'di'i bya ba blo ying dang yang du gsunn nas don yid la bsagyi 7skyabs gnas rinyi gzhir gyur mtshans thong bar shog/_ce come! Through the bmdor na mi rtag 'chiiftly come. The timeious master, everlass tshig ngag gis bto all spiritual qualilessed One taught in 'byung la/_bla ma'iyud man ngag thams ction is not good, fo_gzhan dag na re rgynce of perfect relia will quickly be ablnt and death will swlined toward the Dhau med na dngos po mio kha chos la phyogsecited and its meaniboth of whom are incs life! If this is rry of non-causality,speak of the importa” My fortunate disci this manner in ordeobs chen/_ngag dbangties. pa'i skal ldan gyi sa, etc This explanathese two theories. In essence then, eveth instructions all ras, tantras, and pi own virtue, May I b non-arisen cause, s'gyur ro//_//yang blad nas yon tan kun gslob bu bsod nams ste able to relinquishr explanation, the Bhing exists in the ancerns of this life.rma, asked me, “Precg ba'i dus la babs//da ni tshe blos gtonr to refute the theond the theory of onege ba'i mthus//_tshe chos 'grub gnyis kyng contemplated, you pa gal che tshul ya
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t reliance upon a fu”$//yang blo kha choh the blessing of thlly qualified spirit, “Precious master, ual friend as the so will quickly be ablong bar shog/#Througpchen and Ngawong Chare inclined toward shig ngag gis bton ns la phyogs pa'i ska'i bya ba blo yis thn tan kun gyi gzhir of this life!$ces tires of this life hant and death will sw and pith instructioe disciples Sonam Toncerns of this life.l qualities.$a yang /#My fortunatbzhin bsten pa gal che blos gtong ba'i da'i mthus//_tshe 'disod nams stobs chen/gs rje rang gi dge bub gnyis kyis/_'di pang du gsungs 'dug nhyi'i gtan gyi 7skyaus la babs//#The timeverlasting refuge, a ba'i bla ma tshul he tshul yang dang ya tshe 'di blo yis ml ldan gyi slob bu burce of all spirituaimportance of perfecas don yid la bsam nyur du thong bar 'gyinquish the concernsthe Dharma, asked meodrup, both of whom ecited and its meaniiftly come.$da ni tsrything is impermanegyur mtshan ldan rtsur ro//#If this is re of my own virtue, ags/_mdo rgyud man nns all speak of the gag thams cad nas yothe sutras, tantras,e to abandon the des ba myur du 'ong //#e gurus and the forcng contemplated, youe to renounce the comdor na mi rtag 'chiIn essence then, evebs gnas rin po che l_ngag dbang chos 'grs come!$bla ma'i thuMay I be able to rel
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ba de mar zags pa r bzhin pa'i dgra bo r la btsan byol du prelationship eroded,rm. By 1959, howevernt for the growing hs early as the mid-5en le yis kho'i 'dzuod pa red/_ne ha ru ya dkar nag gi 'brelkor bshad dus kru'u rabs 'phrul rtsal gyde yar langs yod pa a' mtshams kyi skor r slebs dus 7rgyal bred/_gnas tshul byuni mdzad rjes des rgya feat of modern engbyas pa red/_1959_lohar mtha' mtshams kyn-lai worked his chaa rin po che rgya gat—that Mao’s southeral zla'i gzhi rtsa da gar byang shar mthecame a rallying poi the NEFA question bovered—after the facgar ba tshos shes gsm dmul de bed spyod ed/_rgya gar byang s concern, and Chou E0s. The Indians discal la/_ma'o yi bod kineering,” had cut tyis blo 'tshab yod sg ba'i rjes su rgya ma escaped to India ostilities.n Tibetan highway, “gcig bcad nas song y 1950_nang gi bar dke chags pa red/$The , after the Dalai Lahrough a slice of thyil tsam nas me lce ches snga mo dper na'di gnyis bar gyi 'ge NEFA. Nehru voicedand the Sino-Indian fire was turned up ai dri ba de ni 'phelyi lho lam ste deng hebs pa'i rjes su rg
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ing,” had cut throug$1959_lor slebs dus the mid-50s.$gnas ts7rgyal ba rin po che byang shar mtha' mtshar mtha' mtshams kyil tsam nas me lce red/#The fire was tui rtsa de chags pa ryi bod kyi lho lam sncern, and Chou En-letan highway, “a fea 1950_nang gi bar dkes su rgya dkar nag he Indians discoveree bed spyod byas pa ai worked his charm.ni 'phel bzhin pa'i r gyi 'gal zla'i gzhd dus kru'u en le yisu rgya gar ba tshosde yar langs yod pa nt for the growing hhul byung ba'i rjes h a slice of the NEFand the Sino-Indian shams kyi dri ba de s song yod pa red/#T, after the Dalai La rgya gar la btsan bA.$ne ha ru yis blo ags pa red/_rgya garyi skor gcig bcad nayol du phebs pa'i rjrned up as early as des rgya gar byang ecame a rallying poirelationship eroded, the NEFA question bches snga mo dper na shes gsal la/_ma'o ostilities.$t of modern engineerdgra bo 'di gnyis bate deng rabs 'phrul gi 'brel ba de mar zd—after the fact—thaed/#By 1959, howeverred/#Nehru voiced cot Mao’s southern Tibs kho'i 'dzum dmul d'tshab yod skor bshartsal gyi mdzad rjesma escaped to India
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l gyi mi mang bde 'j kha khu sim sim dan gi red/$You can go her.” I gave this lelog 'gro/_zhes 'khod dang bal yul khul dang bu mo'i mnyam dude nas nga gnyis dkahe authorities told d du rang gi tsha botter to the police ater. You can send onme, “Now, you’d bettrjod don/_da khyed rigious sites in Nepaon a pilgrimage to Ll, and then we can rad pas khos nga la br mdzes la mnyam du hasa and various relu yod pa 'i gnas chezhus thub nges yin/_t the Public Securitg lhod lhod byas nase of your nephews to/_gcen po thug 'phrade ltar byed thub tshe khyod kyis lha sa meet him.”n khag la gnas mjal pon rigs zhig la spry Office in Karze. T zhig btang na 'grigg 'di dkar mdzes khu bsdad na yag gi redeturn to Karze toget 'dug ngas 'phrin yietly with your daugher rest and live quiags las khungs kyi d
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d don/#I gave this lhe khyod kyis lha sae of your nephews tolog 'gro/#You can gother.”$zhes 'khod 'dty Office in Karze.$de nas nga gnyis dkaal, and then we can rang gi tsha bo zhiorities told me, “Now, you’d better rest meet him.”$ligious sites in Nepda khyed rang bu mo'i mnyam du kha khu s and live quietly wiu yod pa 'i gnas che on a pilgrimage to etter to the police d byas nas bsdad na g btang na 'grig gi im sim dang lhod lhoug ngas 'phrin yig 'pas khos nga la brjoat the Public Securir mdzes la mnyam du Lhasa and various rereturn to Karze toge las khungs kyi dponyag gi red/#The authn khag la gnas mjal rigs zhig la sprad yi mi mang bde 'jagsde ltar byed thub tsred/#You can send onth your daughter.$gc dang bal yul khul ddi dkar mdzes khul gen po thug 'phrad duzhus thub nges yin/_
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al kha Tha ra dzi lam the atmospheres thang po'i ring la ran dry soul all his lilp others with since phyin pa'i nyen rtobellied and about sifortune, more friendan gyi las 'khyur bare motivation and sixty, retired but unas, more smiles, and ble to keep away frodrug cu'i na tshod cp who had been an Alfe.g gi rnam shes skam po la zas bcud spradug yod cing rang lo zhig red/_'on kyangus pa red/$If you heat had nourished his sa'i khor yug de thwill bring you more ncere concern, that more success. The cog pa de ni grod pa l /_rang gi mi tshe gag ring du 'jog ma ncatraz guard was pot
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phyin pa'i nyen rtoho had been an Alcat sa'i khor yug de thhad nourished his drus pa red/#The cop w, retired but unablelied and about sixtyg gi rnam shes skam y soul all his life.po la zas bcud spradhe atmospheres that ag ring du 'jog ma nug yod cing rang lo to keep away from tal kha Tha ra dzi laang po'i ring la ran zhig red/_'on kyang /_rang gi mi tshe g$g pa de ni grod pa lan gyi las 'khyur badrug cu'i na tshod craz guard was potbel
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y bear these names iey will obtain unsurngs med du/_/'khor brings to them. “Deliang gis 'dren rnams existence For innumergya chen mig ni sby_sangs rgyas 'byung en sgron ma mthong nill express their faeachers. They will s names in mind Will mthong nas ston la rng po byed par 'gyurghted by the emergenpassed faith. They wgya/_/_nyin zhag bdupa byed par 'gyur/_/ba mnyes byed de/_/_s these guides Will dag 'dzin byed pa/_n mind For a total o/mtshan rnams 'di dace of buddhas, They n awakening. “If theas ni/_/mchod pa bzaab tu dad/_/_'jig rtee these lamps that nd make supreme offes su/_/byang chub myns And quickly attaishall see them and h 'thob/_/_sangs rgyabe purified. And make excellent g 'dzin byed na/_/_gith in the buddhas Ahts, The extensive vdad pa bla na med paision of whoever see/bskal pa bye ba grailluminate the worldbe free from cyclic mthong 'gyur ba'i/_/f seven days and niga rnam par spangs naThose who bear theseing /_/mchod pa dam angs par 'gyur/_/$Th/_/_mtshan rnams 'diave faith in these tur du 'tshang yang rofferings to them. “rable millions of eon du tshang bar ni/_s rnams la rab dad c
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ence of buddhas,$mthrgya/_/#“Those who btu dad/_/#They shall.$nyin zhag bdun du or innumerable millings rgyas 'byung ba yur du 'tshang yang ba rnam par spangs nba'i/_/rgya chen migchod pa bzang po byeision of whoever seeong nas ston la rab that illuminate thekly attain awakeningma mthong nas ni/_/mof seven days and ni 'thob/_/#They will /_/mchod pa dam pa br/_/#The extensive v rnams mthong 'gyur llent offerings to tas su/_/byang chub mind Will be free froyed par 'gyur/_/#Thers.$'jig rten sgron will see these lampsghts,$gang gis 'drenams la rab dad cing an rnams 'di dag 'dztshang bar ni/_/mtshin mind For a total y will express their see them and have f world And make excelighted by the emergin byed na/_/#“If thi dag 'dzin byed pa/ey bear these names hem.$mtshan rnams 'ddad pa bla na med pam cyclic existence F_/bskal pa bye ba grmnyes byed de/_/#“Deons of eons And quicear these names in mfferings to them.$sas these guides Will faith in the buddhaobtain unsurpassed f ni sbyangs par 'gyuaith in these teachebe purified.$d par 'gyur/_/#They s And make supreme oangs med du/_/'khor aith.$sangs rgyas rn
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s merely a conventiopas zad pa shes pa kang ming tsam du de he spiritual friend edge of the origin ast as knowledge of ts related to knowledg tsam ste/_de bzhinbe a mere convention_sgyu ma'i skyes bu'un 'byung ba shes pai bshes gnyen gyi gd ji snyed pa nyid kyge of exhaustion to du de bzhin gshegs o/_/$For example, junderstands the knowlan illusory person ii rmi lam na dge ba'within the dream of snyed pa nyid ni minhe instructions of tn, just so the Thus-Gone One correctly uams ngag shes pa ji .ltar rab tu mkhyen t'di lta ste dper na/
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within the dream of i bshes gnyen gyi gdhe instructions of ts merely a conventioo/_/#For example, jube a mere conventionn, just so the Thus-nderstands the knowlpas zad pa shes pa kun 'byung ba shes pas related to knowledan illusory person i ji snyed pa nyid kyst as knowledge of tams ngag shes pa ji g tsam ste/_de bzhinedge of the origin ahe spiritual friend ge of exhaustion to du de bzhin gshegs _sgyu ma'i skyes bu'ltar rab tu mkhyen t.$'di lta ste dper na/ang ming tsam du de Gone One correctly usnyed pa nyid ni mini rmi lam na dge ba'
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du rnam pa du mar ya. Specific power ising those to be traigsungs pa bzhin no//ni gang la gang 'dulskye ba'i khyad par gsungs pa 'di dag kyly diligent. is the indicated bibsam gyi/_gzhan don skyes pa'i rabs las the sake of benefits brtson 'grus brtsams te/$Although this the bodhisattvas, tdering the nature of/_ji skad du/_rab tu_mthu'i khyad par nihey will manifest in different forms forrthplace, when consi as said: The bodhisang /_rang bzhin la be seen in the Jatakems dpa' ni/_'dod paned by them, as can attva in the bhumi Jang kun tu ston te/_ dga' ba'i sa la gnaoyful One is willings pa'i byang chung s
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oyful One is willingu'i khyad par ni/_ji du rnam pa du mar ytson 'grus brtsams trent forms for the sce, when consideringattva in the bhumi Jskye ba'i khyad par the nature of the bll manifest in diffeni gang la gang 'dule/#Specific power isang /_rang bzhin la gsungs pa bzhin no//ake of benefiting thly diligent.$e indicated birthplaang kun tu ston te/_gsungs pa 'di dag ky' ba'i sa la gnas pabsam gyi/_gzhan don skad du/_rab tu dga'i byang chung sems ose to be trained by#Although this is thn in the Jataka.$mthskyes pa'i rabs las as said: The bodhisdpa' ni/_'dod pas br them, as can be seeodhisattvas, they wi
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du khong du chud par bya ste/_mngon par dag 'dul ba'o/_/_rios dkon mchog gi checations of skillful . “The limitless greabilities.: the limitless grea nyid dpag tu med pangs rgyas dkon mchogause he has attained mchog gi che ba nyi pa dang /_dge 'dun tness of the Jewel ongs are tamed. 8. “Nsa chen phug tu thugmitless greatness ofess greatness of the the Jewel of the Dhhams cad la dbang sgyur ba dang /$Througd dpag tu med pa ni ess greatness of thee ba nyid dpag tu med pa ni rnam pa bdunof all phenomena becarma, and the limitl'o/_/_de la sangs rg Jewels is threefoldgs kyi bu de la dkon tu med pa dang /_ch shes pa chen po brnhas pa'i sbyor ba tsone One is a master h such endless applimeans, limitless beihad med pa dag gis shin gshegs pa chos t gi che ba nyid dpage/[ ]/_de lta bu'i tyes pa'i phyir de bz great supernatural yas dkon mchog gi choble son, the limitlatness of the Jewel be understood in seof the Buddha shouldshul gyi thabs la mks dam mdzad pa'i tshems can tshad med pa ba nyid dpag tu medrnam pa gsum ste/_sa Jewel of the Saṅghaf the Buddha, the liven ways. The Thus-Gdkon mchog gi che ba
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are tamed.$rigs kyi gi che ba nyid dpagmngon par shes pa chphenomena because he tu med pa ni rnam pns, limitless beingsuch endless applicaten po brnyes pa'i ph tshad med pa dag 'd is a master of all of the Dharma, and$es.$itless greatness of greatness of the Jess of the Jewel of te son, the limitless /#The Thus-Gone Onede lta bu'i tshul gyhe ba nyid dpag tu mg gi che ba nyid dpaions of skillful mead dpag tu med pa dangi che ba nyid dpag g tu med pa dang /#tg /#the limitless grdge 'dun dkon mchog i thabs la mkhas pa'tu med pa'o/_/#the l pa dag gis sems can has attained great mchog gi che ba nyiwels is threefold:$sed pa ni rnam pa bdui sbyor ba tshad medaṅgha.$de la sangs rhe Buddha,$chos dkonn du khong du chud phe limitless greatnethe Jewel of the Budyir de bzhin gshegs gyas dkon mchog gi cul ba'o/_/#Through s dbang sgyur ba dangtood in seven ways.$angs rgyas dkon mchoimitless greatness oar bya ste/#“The limsupernatural abiliti bu de la dkon mchogdha should be undersa gsum ste/#8. “Nobleatness of the Jewelpa chos thams cad laf the Jewel of the S
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de bzhin gshegs pa rr gyur tshe de bzhinin chen lha ni 'dzamhe thus-gone Worshipskyed mos tshal dag hod la/_/'bras bu'i oing so first gave r gling gi/_/rgyal poa, when the king of e thus-gone Ratnadevorchard gardens To tng /_/dang po nyid dwakening.u byang chub tu ni s gshegs pa dga'as mcise to the mind of aems bskyed do/_/$“ThJambudvīpa, Offered dbul ba byas nas kyaed with Joy And in d
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wakening.$ems bskyed do/_/#“Th gshegs pa dga'as mcskyed mos tshal dag oing so first gave rdbul ba byas nas kyau byang chub tu ni she thus-gone Worshipng /_/dang po nyid dhod la/_/'bras bu'i Jambudvīpa, Offered in chen lha ni 'dzam gling gi/_/rgyal poed with Joy And in da, when the king of orchard gardens To tise to the mind of ar gyur tshe de bzhinde bzhin gshegs pa re thus-gone Ratnadev
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/mgon med dang ni nyod sbyin le lo can/_ba ni sdom gyi tshig_/gang po dang ni doe 6. Padmottama: Twotor chu rlabs dang /ang /_/rin chen nor s su bcad pa'o/_/$1._/rnam par rgyal ba a yi/_/bla ma gnyis The Story of Pūrṇa y of Sudarśana 8. Thin 9. Wealth 10. The Story of Vijayaam chung ba/_/pad maada 5. The Humble Ong /_/rin chen gtsug mya ngan med/_/'thun2. The Sacrifice 3. ory about Anāthapiṇḍ Stories 7. The Storsdom ni/_gang po mchdang legs mthong dans brtson rtsal dang The Lazy Man 4. A Stdang stobs phrog pa/e Story of Ratnaśikhn gzigs dang /_/stob gnyis dang lta ba dtha ma'o/_/zhes bya mdzad dang ni pad m
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dang stobs phrog pa/sdom ni/_gang po mchn gzigs dang /_/stob Stories 7. The Stors su bcad pa'o/_/#1.e Story of RatnaśikhThe Lazy Man 4. A Stod sbyin le lo can/_s brtson rtsal dang 2. The Sacrifice 3. e 6. Padmottama: Two_/rnam par rgyal ba ory about Anāthapiṇḍ Story of Vijaya$ada 5. The Humble Onam chung ba/_/pad mag /_/rin chen gtsug tha ma'o/_/zhes bya mya ngan med/_/'thuntor chu rlabs dang /in 9. Wealth 10. The/mgon med dang ni ny mdzad dang ni pad ma yi/_/bla ma gnyis dang legs mthong dany of Sudarśana 8. Thang /_/rin chen nor ba ni sdom gyi tshig_/gang po dang ni do gnyis dang lta ba d The Story of Pūrṇa
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tsho sa cha zhig lan sgrig na 'dod/_ngaold. This can’t go oam zhar zhar la byedthe home and marriag wonderful things ab tshang ma'i thad nanga bu mo de la gnye “I’ve been digging u bdag gi bla srog dar du mo dang lhan dpa yin/_de ltar byas“ asked the keeper o pas nga tsho gnyis e got to go someplacf an inn where he st che ba'i don dag deer till we both get ha/_Din gyis bshad/_ khyim tshang dang gout your soul.” rung gi ma red/_ngae ngal gso brgyab chow, man,” said Dean,told them, “so I canzang zhing ya mtshanhis franticness and e, find something.” to marry a girl,” I s khong tshor bshad lo mang po'i ring laa/_da kho re/_smad c shes kyi skor nas b dgos byed kyi red/_ rol myong byas te bang /_khyed kyi rnam dang yar lding mar lding 'di 'dra nam n phyin nas cig rnyedbe 'di dag tshang maog 'tshab ba 'tshub nyen sgrig gi skor ds ngas khyed rang la rest my soul with hyou for years about sdad pa yin/$I want rgan rgon ma chags bopped to cat. ' Ah njumping around. We’vn all the time—all te and all those fine
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go on all the time—ad all those fine wond/_a/_da kho re/#We’ve been digging you ng /_khyed kyi rnam che ba'i don dag de ll we both get old.$n sgrig na 'dod/_ngace, find something.”rol myong byas te bsdad pa yin/#Ah now, man,” said Dean, “I’zhar la byed rung giand jumping around.$i 'dra nam nam zhar pa yin/#I want to mai bla srog de ngal gag tshang ma dang yaang zhing ya mtshan yen sgrig gi skor dafor years about the your soul.”$n ma chags bar du mo tsho gnyis rgan rgoderful things about “$Din gyis bshad/_lhome and marriage ans khong tshor bshad shes kyi skor nas bznga bu mo de la gnyenga tsho sa cha zhig la phyin nas cig rnso brgyab chog 'tshathem, “so I can restll this franticness dang lhan du bdag gb ba 'tshub be 'di dr lding mar lding 'dve got to go someplao mang po'i ring la rry a girl,” I told yed dgos byed kyi re ma red/#This can’t de ltar byas pas nga my soul with her titshang ma'i thad naskhyim tshang dang gn ngas khyed rang la
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will seek to see budng dag par rdzogs parfect awakening willchog mi shes/_/_bden nyams shing yongs s/sangs rgyas mthong pa'i tshig la rab tsed One then spoke tabide by true words.u gnas/_/_sems can sas phun tshogs nas/_ruism, They will teadug bsngal rnams mth their progress towayed/_/_lhag pa'i bsaare never satiated.m. Understanding altna bla na _med pa ya “Seeing the sufferir relapse.” The Blesng of beings, They wt in altruism, They deception. Ānanda, iuch teachings, They u mi nyams pa yin no/_/_de nas bcom ldansems dpa' chos bzhi kyis ni ngoms pa med_chos rnams kyis ni dhas. They will not rd unexcelled and peems can rnams la cho'i byang chub las miba tshol bar byed/_/po de dag dang ldan rest content with thngs. “When hearing s/_/_lhag pa'i bsam ppa na/_/_chos rnams ill engender altruisdi dag bka' stsal tohese verses: “Perfecdra'i chos dag thos s ston 'gyur/_/_de 'm pa shes nas su/_/s dga' bo byang chub ch the Dharma to beik the truth without those four qualities never be reversed o bsam pa skyed par b tshigs su bcad pa 'mi slu bas bden pa smra ba yin te/_/_kun 'das kyis de'i tsheong nas/_/_lhag pa'ie Dharma. They will f bodhisattvas have /_/$They should spea
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byang chub las mi nying such teachings,$s bzhi po de dag dang ldan na bla na #Ānsed One then spoke ton.$kun dga' bo byanstanding altruism, Ts.$chos rnams kyis ns have those four qums can rnams la chosy should speak the tcad pa 'di dag bka' alities$med pa yang chos rnams kyis ni nl seek to see buddhahese verses:$lhag pae'i tshe tshigs su btent with the Dharmai chog mi shes/_/#Th.$bden pa'i tshig lamra ba yin te/_/#The pa shes nas su/_/se$lhag pa'i bsam pa sdag par rdzogs pa'i 'i bsam pas phun tshr relapse.”$de nas bare never satiated.$ruth without deceptihey will teach the Dharma to beings.$de ams shing yongs su my will engender altrkyed par byed/_/#Thesuffering of beings, rab tu gnas/_/#Theymi slu bas bden pa s pa na/_/#“When hearrd unexcelled and peg chub sems dpa' chon altruism, They wil'dra'i chos dag thos will abide by true words.$sems can sdugey will not rest cons mthong ba tshol bai nyams pa yin no/_/r byed/_/#“Perfect iogs nas/_/sangs rgya#their progress towacom ldan 'das kyis dstsal to/_/#The Blesrfect awakening will never be reversed ouism.$lhag pa'i bsamanda, if bodhisattva ston 'gyur/_/#Undergoms pa med/_/#They nas/_/#“Seeing the bsngal rnams mthong
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Assembly; those of the Heaven of the Tifeless Heaven, Tuṣihe Four Great Kings,, Extensive Virtue, hung rnams dang /_tsin gyi lha rnams kyiand the Cloudless Hereasing Merit, Greata 'don pa rnams dangSplendor, Radiant Hethe Masters of Other Result , None Greatendor, Immeasurable ms dang /_tshad med s’ Creations, and thzhan 'phrul dbang by che rnams dang /_mig rnams dang /_'og m /_tshangs pa chen p rays of light that gdung rnams dang /_sion, and Supreme .dang /_shin tu mthoner, Sorrowless, Subl dga' rnams dang /_ged rnams dang /_tshang /_'od gsal rnams dge rnams dang /_dge_tshangs pa'i mdun nfollowing gods: thosngs ris rnams dang /aven; and those of t che rnams dang /_mihting in Creation Hesprin med rnams danghad med 'od rnams dasteng du 'gro ba gangya nom snang rnams ahmin Priests, Greatnams dang /_'bras buta Heaven, the Delig rnams dang /_'phrulthe realms called Bro rnams dang /_'od c rgyas rnams dang /_aven, Lesser Virtue, Brahmā, Limited Spl Immeasurable Virtue /_bsod nams skyes rdang /_'thab bral rn bar du song nas$Theg yin pa de dag ni rtravel up go to the e of the Abodes of tdang /_dge chung rnahe realms called Incgyal chen bzhi'i risime Vision, Great Viaven, the Heaven of rnams dang /_sum cue Heaven of Brahmā’sams dang /_dga' ldan rtsa gsum pa rnams hirty-Three, the Str
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gyal chen bzhi'i risendor, Immeasurable steng du 'gro ba gansion, and Supreme .$e Heaven of Brahmā’szhan 'phrul dbang byaven, Lesser Virtue, dga' rnams dang /_g /_bsod nams skyes re of the Abodes of tgya nom snang rnams dge rnams dang /_dge rnams dang /_sum cu the Heaven of the T gdung rnams dang /_ime Vision, Great Vitravel up go to the ngs ris rnams dang /dang /_shin tu mthoner, Sorrowless, Sublms dang /_tshad med in gyi lha rnams kyi che rnams dang /_miaven, the Heaven of hirty-Three, the Strreasing Merit, Greated rnams dang /_tsha, Extensive Virtue, ng /_'od gsal rnams ahmin Priests, Greatifeless Heaven, Tuṣihe realms called Inc rtsa gsum pa rnams rnams dang /_'phrulams dang /_dga' ldan_tshangs pa'i mdun nta Heaven, the Deligdang /_'thab bral rn Brahmā, Limited SplSplendor, Radiant Heand the Cloudless Hehting in Creation He che rnams dang /_mi Immeasurable Virtues’ Creations, and thg rnams dang /_'og mthe Masters of Otherfollowing gods: thosg yin pa de dag ni rdang /_dge chung rnahad med 'od rnams danams dang /_'bras bu Result , None Great /_tshangs pa chen pthe realms called Br bar du song nas#Theaven; and those of t rays of light that he Four Great Kings,o rnams dang /_'od c rgyas rnams dang /_hung rnams dang /_tsa 'don pa rnams dangsprin med rnams dang Assembly; those of
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in/_byas na nga gnyipy to see you, Uncle I can’t come to therobably know that. Wed rang mthong bar hga dus 'byor dgos saa cang dga' po byung He ran across the r_gal te nga rjes lusoad, dodged a cyclis shi lA mthong 'dod s la chu tshod gcig khyed rang mthong ba_khyed rang nang la 'on kyang /_su nil gr o’clock. If I’m late, I’ll say the bus spyi spyod rlangs 'a'i rkang 'khor dang/_phal cher khyed kye nga'i sked pa nas But he saw me first. house, Sunil. You p I couldn’t get in.’e home?’ ‘ About fou seized me about the waist. ‘ I’m so hap'grul pa mang drags ub ma song zer gyi yt, evaded a bus, andyis nga sngon la mth was too crowded and rang yang mthong 'd tsam la 'byor dgos/'dug gam/_'dug khyed'then/_a zhang /_khyod yod/_su nil/_nga ant to see Sushila?’ong 'dug pas/_gzhunggnyis shig yod red/$m/_chu tshod bzhi pa lam steng du rgyu bhen do you have to byou, Sunil.’ ‘ You wd rlangs 'khor nang hour or two.!’ ‘ As I am to see ‘ Yes, but you too.is de shes nges red/pas nang la 'dzul thr dga' po byung /_su ‘ That gives us an /_su nil/_nga yang nang la yong mi thubkhor sogs la g.yol t thebs na/_spyi spyo
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o be home?’ ‘$chu ts and I couldn’t get 'on kyang /_su nil g cyclist, evaded a bg spyi spyod rlangs hong bar ha cang dga nang la yong mi thula 'dzul thub ma son 'then/#He ran acrosus, and seized me abba'i rkang 'khor danmang drags pas nang s the road, dodged ayis nga sngon la mth'khor nang 'grul pa ' po byung /#I’m so m late, I’ll say the/#When do you have tl cher khyed kyis de bus was too crowdedong 'dug pas/#But he /#As I am to see yo/_spyi spyod rlangs in.’ ‘$byas na nga gyang khyed rang mthohour or two.$ig gnyis shig yod rea dus 'byor dgos sam 'dod yod/#Yes, but cle!’ ‘$su nil/_nga out the waist. ‘$a zprobably know that.$ga rjes lus thebs nahappy to see you, Unyou too.$su nil/_nga'khor sogs la g.yol d/#That gives us an he house, Sunil.$phaur o’clock.$gal te nyed rang yang mthongte nga'i sked pa nas Sushila?’ ‘$'dug kh saw me first.$gzhun shes nges red/#You khyed rang nang la ggam/#You want to seehang /_khyed rang mtu, Sunil.’ ‘$su shi hod bzhi pa tsam la g lam steng du rgyu 'byor dgos/#About folA mthong 'dod 'dug ng bar dga' po byungg zer gyi yin/#If I’nyis la chu tshod gcb/#I can’t come to t
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'i rnam pa ston gyi 'du shes bzung nas uch as: “Oh, Adhe-lathem as a couple andhome. Generally a haad+mas rgyun du gus He easily embarrasseshes rnyed byung /_plcoming me in their ngas khong ngo shes bza' tshang yin pa'i'gro chog pa'i nges u phyin pas/_ngas khvisit them fairly frid po zhig yin pas mkyod par ngo tsha snla//_gzhi rtsa'i chau mthud nas gad mo sa ma bcos rang gsal byed par yang yang d me with comments syod/_da lta'i shes p him, I felt less shis/$As I got to know nas mi snang ba skykho tsho'i mdun du smo kho tsho'i khyim s made a point of webyang rjes kho tsho ppy person, he joked almost constantly. has arrived.ang cung zad chung d found that I could du yong bar dga' bsuequently. Pema alwayy about approaching long ba ste/_khong gong tsho thug 'phrad
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stantly.$khong gis/#kho tsho'i mdun du s slong ba ste/#Genern gyi yod/#Pema alwatly.$pad+mas rgyun dally a happy person,He easily embarrasse mu mthud nas gad mo he joked almost conuch as: “Oh, Adhe-lashes rnyed byung /#As I got to know him,kyid po zhig yin pas 'du shes bzung nas elcoming me in theira' bsu'i rnam pa sto home.$gzhi rtsa'i ckhyim du yong bar dgbza' tshang yin pa'i has arrived.$kyod par ngo tsha snngas khong ngo shes ang cung zad chung dut approaching them u gus mo kho tsho'i byed par yang yang ha nas mi snang ba sd that I could visitu phyin pas/_ngas khong tsho thug 'phradbyang rjes kho tsho d me with comments s'gro chog pa'i nges as a couple and foun I felt less shy abo them fairly frequenys made a point of w
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r Mountain will be hi drang srong dad pas family will be kṣan bdun cu rtsa drug /_shes rab can rnamss ni me tog phung pottendant. Beautiful khri drug stong ngois son. Ocean of Quaundred thousand yearste/_/thams cad la ykye bo'i mchod rten undred forty million /_/_dam pa'i chos nforemost in terms ofenty-six consecutiveag bzhi bzhi'o/_/_sku tshe'i tshad ni loe abundant. “The thune, Arthakīrti will gnas so/_/_sku gduns. There will be sev congregations of wong zhes bya'o/_/_srarthy ones, each of t mdzes pa zhes bya'olifespan will be six ro/_/_de bzhin gsheang dung phyur phragzhes bya'o/_/_dgra b of insight. Stūpa fgs pa dgra bcom grag miraculous abilitietriya. dgu dang bye ba phrin All Regards will ill remain for one hbe his mother. Flowe zhes bya'o/_/_rigs i lo 'bum gyi bar dus pa skye ba'i yul nyum ni ud pa la phreni rgyal rigs so/_/$g ni rgyas par 'gyurcom pa 'dus pa ni las-gone, the worthy oro pa ni yon tan rgyUtpala Garland will or Humanity will be teen thousand years.s. His relics will blities will be his abe foremost in terms His sacred Dharma whem gathering nine h zhes bya'o/_/_rim g/_/_rdzu 'phrul can kyi mchog ni kun tube born in a place called Sage Faith. Hi. The extent of his a mtsho zhes bya'o/_rnams kyi mchog ni s
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lan bdun cu rtsa drra bcom grags pa skye sixteen thousand yred Dharma will remarag dgu dang bye ba ntain will be his sorn in a place called#There will be sevenst in terms of miracng zhes bya'o/_/#Utptriya.$ bya'o/_/#Flower Moume tog phung po zhesualities will be hisni lo 'bum gyi bar d rgyal rigs so/_/#Hiin for one hundred tphrag bzhi bzhi'o/_/e, the worthy one, Arthakīrti will be bozhes bya'o/_/#Beauti bya'o/_/#Ocean of Qhy ones, each of theful in All Regards w ni kun tu mdzes pa yi mchog ni skye bo'u 'phrul can rnams kug ste/_/thams cad l tan rgya mtsho zhesears.$dam pa'i chos housand years.$sku ga'o/_/#Stūpa for Humyur ro/_/#His relicsdung ni rgyas par 'gs family will be kṣaa bcom pa 'dus pa nim gathering nine hunsku tshe'i tshad ni attendant.$shes rabn.$rim gro pa ni yonala Garland will be ty-six consecutive c his lifespan will blo khri drug stong nyum ni ud pa la phreu gnas so/_/#His sacsrong dad pa zhes byulous abilities.$dgri mchod rten zhes bye ba'i yul ni drang anity will be foremodred forty million.$e bzhin gshegs pa dggo /_/#The extent ofa yang dung phyur phhis mother.$sras ni a'o/_/#“The thus-gonill be foremost in tongregations of wort can rnams kyi mchog will be abundant.$derms of insight.$rdz Sage Faith.$rigs ni
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umb inside a fist. Tth the correspondingug pa byas pa'o/_/_[l be directed accordll always be able to[!]las thams cad byaa dang de nyid kyi spplies to the mudrā ngags kyis so/_/_[!]employed. The same ahe mudrā of the four dang sngags kyi sto] of Kārttikeya . mantra. {37.73} “Si khu tshur du gnas pe tip of the left thmilarly, the spear mag bya'o/_/_[!]de bzthese mudrās and man accomplish all actia'i rgya ni gzhon nuha dang lha ma yin dudrā [should be combi mthe bo nang du bche lower gods, and tang bcas pa rnams laltar rigs par rig paing to how they are !]grub pa bstan pa'ig gi bu la ni mdung of the gandharvas, tbs bskyed pa mtha' dhe asuras, which is hin du dri za dang l ma bzhi'i phyag rgyined with the mantra be combined only witras. The power of tde bzhin du smin dru ba yin no/_/_[!]ji virgins, again, canhe vidyā mantras wil ni lag pa g.yon pa'vities using any of gi phyag rgyas so/_/formed by placing th$In this way, one wi
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using any of these m asuras, which is foudrā of the four virgins, again, can be combined only with tw they are employed.zhin du smin drug giig pa dang sngags kyi rgya ni gzhon nu mtip of the left thum] of Kārttikeya .$hu tshur du gnas pa' rnams la ni lag pa ys be able to accomp ma yin dang bcas pa!]ji ltar rigs par r bu la ni mdung gi pang du bcug pa byas g.yon pa'i mthe bo ns way, one will alwa$[!]de bzhin du dri i stobs bskyed pa mt lower gods, and thegrub pa bstan pa'i k[!]las thams cad byatra. {37.73}$[!]de b power of the vidyā rmed by placing the hyag rgyas so/_/#“Sipa'o/_/#The same appa bzhi'i phyag rgya udrās and mantras.$[he corresponding manags kyis so/_/#The mlish all activities b inside a fist.$[!]lies to the mudrā ofcted according to homilarly, the spear m ba yin no/_/#In thiza dang lha dang lhadang de nyid kyi sngudrā [should be combined with the mantraha' dag bya'o/_/#The the gandharvas, themantras will be dire
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odhisattva. There asras nas _lha'i dbanghy of Offerings Litad I only hurt you.’ yur to/_/_dge slong “O monks, what do ysdug bsngal bar gyuryongs su mya ngan lai bsam pas gnod pa bub sems dpar gyur pappeared on the spot.ng of the Gods, disayi khyod nyid spro bWith that, Śakra, Kive me for harming yonyyod la ngas gtse ba''i spyod pa la gnas pa'o/_/_grogs po khor the sake of tamind cig_/_de lta mod k'i tshe na yang nga of dying I took on khyod la gnod pa byas 'das pa'i sku gdun to/_/_yon rabs zhesa bskyed pa'i phyir ived the life of a bid du mi snang bar gou think? I was the great difficulties fg dang bstan pa'i 'bnt, for though I had'dul ba'i dbang gis intended this to sp bya ba ni/$‘My friehisattva then, and l well, amid the paindag ji snyam du sems po brgya byin de nyn pa'i rnam par sming someone.” The Wortpa'i pha rol tu phyis par zad do zhes smnd,’ he said, ‘forgiur you on, in the enpa gang yin pa de niu with such ill inte/_de'i tshe byang ch nga nyid yin te/_deone who was that bod yin pa de ni sbyin yas pa bzod par mdzoras bu 'grub pa gang byang chub sems dpa
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ods, disappeared on /#“O monks, what do pa de ni nga nyid y dbang gis sdug bsng byang chub sems dpaere as well, amid thi/#The Worthy of Offod par mdzod cig_/#‘e pain of dying I toerings Litany$ok on great difficulll intent,$de lta moattva then, and liveties for the sake ofd the life of a bodhyou think?$de'i tshen rabs zhes bya ba nisattva.$de'i tshe nd du mi snang bar gyis to spur you on, i ‘forgive me for harpo brgya byin de nyir gyur pa byang chubdag ji snyam du sems smras nas #for thouur to/_/#With that, in te/#I was the oneŚakra, King of the Gal bar gyur to/_/#Th taming someone.”$yoo ba bskyed pa'i phyn the end I only huras gtse ba'i bsam pad kyi khyod nyid sprbyas par zad do zhesgh I had intended thming you with such iir khyod la gnod pa a yang nga 'dul ba'i sems dpa'i spyod paMy friend,’ he said,t you.’$lha'i dbang grogs po khyod la ng who was that bodhiss gnod pa byas pa bz la gnas pa gang yinthe spot.$dge slong
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things are taken fotime, millions of peMy guess is he woulda bdag gces byed kyisnang gi yod stabs/$ yod mod/_'on kyang r granted.dngos gnas byas na/_/_mi rnams kyi sems byams brtse la brtenang po dang /_nad paople are actually reick and old people. in pa/_'gro ba mi'i e dag yin shag ltar fection, such as mil/_rgas 'khogs sogs lBut usually in peoplla 'di lta bu'i bzane's minds these good nas byis pa sa ya m su'ang /_mi sa yang and run it into theed after by human afnas tshul de dag 'bypa dang zas sogs sbyceiving help, or beilions of children, sng nourished or look have ruined the bus mang por rogs byed g po'i las byed pa dung bzhin pa'i skabsiness- cracked it up ground. In the mean
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ing nourished or loobyams brtse la brten.$in pa/_'gro ba mi'i eople are actually rntime, millions of pdngos gnas byas na/_eceiving help, or beyod stabs/#But usual mang por rogs byed nas byis pa sa ya msick and old people. yod mod/#In the meaffection, such as miung bzhin pa'i skabsang po dang /_nad pallions of children, $'on kyang /_mi rnam these good things aly in people's mindss kyi sems la 'di ltked after by human aa bu'i bzang po'i lapa dang zas sogs sbyre taken for granted/_rgas 'khogs sogs l su'ang /_mi sa yangnas tshul de dag 'bys byed pa de dag yin shag ltar snang gi a bdag gces byed kyi
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the seats within thmras pa/_grogs po das su gdan bshams so/s tshod gsol ba na krs. “Joyous Moon theompaniment.’ To the osure. At the same tied the yakṣas, and /_des grul bum rnamsof hearers. Please pkumbhāṇḍas he said,es dri za rnams la syakṣas then arrangednd with scented watein accord with Joyousprinkled the compoums kyis zla dga'i ltshall do that!’ replhyed rnams kyis rol zhes gnod sbyin rna_/_klu'i rgyal po deanied by his saṅgha la smras pa/$“ ‘We yang spos chu'i chag bcom ldan 'das nyamo'i sgra long shig_s Moon’s wishes the dpag tshad bcu gnyibka' bzhin 'tshal loime, the nāga kings n spoke to the gandhe twelve-league enclrovide a musical accar mnyan nas kun nasarvas: ‘Friends, the arriving here for a Blessed One will be midday meal, accompg chag 'debs so/_/_ddang bcas pa de gdugn thos kyi dge 'dun
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as pa de gdugs tshodPlease provide a muskyi dge 'dun dang bcame time, the nāga kms kyis zla dga'i lt_/#“ ‘We shall do thical accompaniment.’ zhes gnod sbyin rnara long shig_/#‘Frie will be arriving heke to the gandharvasith Joyous Moon’s wipos chu'i chag chag s su gdan bshams so/rnams la smras pa/#“, accompanied by hisbka' bzhin 'tshal loldan 'das nyan thos arranged the seats ar mnyan nas kun nas:$grogs po dag bcom shes the yakṣas then waters.$des dri za at!’ replied the yaki rgyal po de yang sla smras pa/#To the ague enclosure.$klu'ings sprinkled the c gsol ba na khyed rnams kyis rol mo'i sgnds, the Blessed Onere for a midday meal'debs so/_/#At the sompound with scentedwithin the twelve-le saṅgha of hearers. dpag tshad bcu gnyiṣas, and in accord wJoyous Moon then spokumbhāṇḍas he said,$$des grul bum rnams
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ng ba rgyu mthun gying snga ma rnams myong srog gcod sogs deeriential effects. causally concordantthun gyi 'bras bu daeen born a human areur ba byed pa rgyu msdig pa bshags pa'i g to kill and so on oned effects are cau 'bras bur bzhed do/u ni/$The former gurus assert that likin/_bdag po'i 'bras buyan lag ste bzhi pa'even once you have b dag la dga' bar 'gynams mir skyes na yao//_bla ma gong ma r behavioral effects,'am dbang gi 'bras bsally concordant exp and the above-menti
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a rgyu mthun gyi 'br effects are causall the above-mentionedrog gcod sogs de dag once you have been a byed pa rgyu mthuny concordant experiential effects.$sally concordant behssert that liking to gyi 'bras bu dang sdbang gi 'bras bu ni/#The former gurus a kill and so on even la dga' bar 'gyur bag po'i 'bras bu'am as bur bzhed do//_bdavioral effects, andborn a human are cau mir skyes na yang snga ma rnams myong bbla ma gong ma rnams
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age; How can true exnyid ji ltar yod//$Tacking, Is artificia //_gang du 'gro ba'rnams kyis ni gang sat arises through thshould ask; And where these arisen?” we ng yin dang //_rgyu e meeting of conditis, And that which isang brtag par gyis// ni nye ba yis//_mthistence be ascribed ong 'gyur de med na e they go to, that wist when these are lngs pa//_de la bden f causes “Whence have should examine! Whsgyu mas sprul pa ga displayed by dint o_144)_gang zhig gang nas 'ongs gyur cingprul pa//_de ni ganghings, then, bodied l like the mirror imons And ceases to exmin pa//_bcos bu gzuto it?gs brnyan dang mtshuforth by magic spell
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nas 'ongs gyur cingto it?$”$gang du 'gro ba'anage; How can true exg brtag par gyis//_1 that we should examons And ceases to exine!$gang zhig gang ng 'gyur de med na m44)#we should ask; Ang yin dang //_rgyu ist when these are l //#Things, then, boyid ji ltar yod//#Whprul pa//_de ni gangrnams kyis ni gang sistence be ascribed e have these arisen?spells, And that whini nye ba yis//_mthond where they go to,sgyu mas sprul pa gaat arises through thdied forth by magic int of causes “Whencch is displayed by din pa//_bcos bu gzugs brnyan dang mtshune meeting of conditiacking, Is artificiags pa//_de la bden nl like the mirror im
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s phyogs shes la khoied, “in the future ab la sems can 'di ma totally and completely awakened buddhabeing will obtain a /_dbang po tshang ba named Sumati , who his faculties intackyi rtsed mo mi rtse rab la rab tu byungir skye bar 'gyur tesangs rgyas yid bzan nas nyon mongs pa t'gyur ro/_/$“Monks” dgra bcom pa nyid mnbka' stsal pa/_dge sng tshos g.yo thabs r 'gyur ro/_/_khyed rang gis ma mtha' yathe Blessed One replolitary buddhas, willong dag nyan thos dd. It is through his las 'das pa'i yang teaching that this emotions, and manifeyur te/_de'i gsung rhuman birth with allst arhatship.orth in Buddha Sumatl emerge in the worlaway all afflictive will far surpass thei ’s teaching, cast dag par rdzogs pa'i d/_de nas de'i gsungt. Then he will go fhams cad spangs te/_ listeners and the sng khong tsho'i langang rang sangs rgyasgon sum du byed par g zhes bya ba 'jig rten du 'byung bar 'g
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ary buddhas, will emed Sumati , who willo tshang bar 'gyur rar 'gyur te/_dbang perge in the world.$dsangs rgyas yid bzanmngon sum du byed pais teaching that thiteners and the solitll his faculties inta human birth with aact.$de nas de'i gsuyur te/#“Monks” the “in the future a tohip.$ang rang sangs rgyaso/_/#It is through he'i gsung rab la semr 'gyur ro/_/#Then hdag par rdzogs pa'i afflictive emotions,tally and completelys can 'di mir skye bs being will obtain and manifest arhats far surpass the lislong dag nyan thos dng rab la rab tu byubka' stsal pa/_dge sten du 'byung bar 'guddha Sumati ’s teacBlessed One replied, las 'das pa'i yang awakened buddha namng nas nyon mongs pae will go forth in B/_dgra bcom pa nyid g zhes bya ba 'jig r thams cad spangs tehing, cast away all
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actualize the knowlmaud gal gyi bu de linclinations must eng pa shes pa mngon ddeavor to realize ombya ba la brtson par bya'o/_/$Therefore,edge of the path thata bas na byang chubu byed par 'dod pas as related to knowlniscient wisdom.”i ye shes rtogs par t leads to cessation sems dpa' mos pa snthams cad mkhyen pa'edge of the various isattvas who wish to Maudgalyāyana, bodha tshogs shes pa 'go
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a tshogs shes pa 'gothams cad mkhyen pa'edge of the path thau byed par 'dod pas g pa shes pa mngon d sems dpa' mos pa snisattvas who wish to Maudgalyāyana, bodhinclinations must enmaud gal gyi bu de l as related to knowl bya'o/_/#Therefore, actualize the knowldeavor to realize omniscient wisdom.”$t leads to cessationta bas na byang chubbya ba la brtson pari ye shes rtogs par edge of the various
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altsen’s mother and and can be employed grub pa'i thabs dangṇḍala procedure. {3.[!]las thams cad bye cad nyon cig_/sngag that mantra? {3.1} nks, horses, and driam du mgar rin po chthams cad la nye barll hosts of spirits,tra that is effectivf his maṇḍala and wh der bzhugs pa dang in all rites the manppear and bring withe dang khong gi sku antra, friends and a the one syllable, i sbyar bar bya ba sm/_[!]de yang gang zhe na/_[!]na maHsa mas to be used, in shognyis pa'i cho ga thn+ta bud d+hA nAM/_tras so/_/_mo'i rmi l“Homage to all the bkyis khong gi sku'i il 'khor chung ngu ss belongings. The re in all minor ritualtook residence there—female yaks—carryind pa sngags dang dkyad+ya thA/_[!]oM dzaams cad du dgos pa/$dang rta drel rnams nyer spyad rnams khyuddhas! This girl sa him a retinue of mo'khor grwa pa rnams tinue arrived at theich can also be usedyal mtshan gyi a ma' activities. What isi khyim du phebs nass 'di nyid ni yi ge . “jaḥ. “This very m2}i ni 'byung po thamse in the practices oer nas dkon mchog rg house of Konchog Gyg all of his preciouw Garchen Rinpoche a/_[!]grogs po dag 'drt, in the second magcig gi dkyil 'khor /_las phran tshegs
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he na/#What is that grub pa'i thabs dange used, in short, in the second maṇḍala procedure. {3.2}$ employed in all ritmaHsa man+ta bud d+hts of spirits, the oil 'khor chung ngu ses the mantra that ims cad nyon cig_/sng friends and all hosaḥ.$[!]grogs po dag thams cad du dgos pamantra? {3.1}$[!]na ne syllable, is to bd pa sngags dang dky /_las phran tshegs thams cad la nye barA nAM/_tad+ya thA/#“e gcig gi dkyil 'khoHomage to all the buras so/_/#and can be[!]las thams cad byes effective in the pags 'di nyid ni yi g sbyar bar bya ba smddhas!$[!]oM dza/#“js.$[!]de yang gang zso be used in all minor ritual activitier gnyis pa'i cho ga 'di ni 'byung po thaala and which can al/#“This very mantra,ractices of his maṇḍ
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se they are tightly bar chad med pa ste en 10,000 human years—despite being unab, who live out theirnd drink, etc.—becauams ni tshe tshad rdg.or yang 'chi bar mi die for 5,000 or evfetters of wrongdoin lives fully, do not kyi las kyi zhags pbsngal bsten par gyule to acquire food ant” means that these beings undergo cons'gyur te/_nyes spyadzas skom sogs mi 'byzogs par thub pa khag dang /_khrir yang bound by the karmic i phyir ro//$Incessar pa'i lus can de rna sra bas bcings pa'rgyun chags su sdug tant suffering. Some cig mi lo lnga ston
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s—despite being unabbar chad med pa ste ams ni tshe tshad rd'gyur te/_nyes spyad cig mi lo lnga stonle to acquire food a, who live out theirr pa'i lus can de rnfetters of wrongdointant suffering. Somebsngal bsten par gyu kyi las kyi zhags pbound by the karmic or yang 'chi bar mi zogs par thub pa kha beings undergo consnt” means that theseen 10,000 human yeara sra bas bcings pa'zas skom sogs mi 'by die for 5,000 or evnd drink, etc.—becaug.$g dang /_khrir yang i phyir ro//#Incessa lives fully, do notse they are tightly rgyun chags su sdug
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ag se 'gog de bas kh /_de gu dog pa'i sa a frayed fur-lined ause eight hours a n mchongs yong ba daner rush hours, in grrlangs 'khor gzhan zking-lot attendant icu'i rgyug tshad kyi the ticket shack, sprinting like a tracrgyab/_'jog sa dog me most fantastic parg mnyam rlangs 'khorth the door flappingr gyis rgyab bshig bes an hour into a tincy so that you see rs, leap into anotheha'i glog 'od sbar b, leap literally undn the world, he can , and roar off to thzhin rlangs 'khor th pa mthong yong /$Thight, evening rush heasy wino pants with cha der chu tshod gs that flap.ght squeeze and stop swiftly into tight jacket and beat shoes out; then clear toours and after-theatty miles an hour in ut, start the car wi at the wall, jump oo zhig tu 'khyug myuthe owner’s half outut, race among fende thog nas bskor ba ba narrow space, backback a car forty milr car, circle it fifit bounce as he flieyed kyis khong phyircig la mel le lnga b car with the emerge arrived car before er him as he steps o 'gag 'gul zhig byedk star, hand a tickergyab/_bsgur/_nyen kt, leap into a newlyhig gi nang du ldingspot, hump, snap the like that without pt, arc, pop in, brake, out, run; workinge next available spo
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t, leap into a newlyt, arc, pop in, braks that flap.$e, out, run; workingzhin rlangs 'khor thight, evening rush heasy wino pants with like that without pthe owner’s half out car with the emergeours and after-theatn the world, he can o zhig tu 'khyug myuit bounce as he fliejacket and beat shoeag se 'gog de bas kh swiftly into tight th the door flapping arrived car before rgyab/_bsgur/_nyen kcu'i rgyug tshad kyir car, circle it fifprinting like a trace next available spo mchongs yong ba danha'i glog 'od sbar but, start the car wity miles an hour in ght squeeze and stophig gi nang du ldingrgyab/_'jog sa dog m the ticket shack, srlangs 'khor gzhan zause eight hours a nspot, hump, snap theback a car forty mil 'gag 'gul zhig byedg mnyam rlangs 'khores an hour into a tier rush hours, in grcig la mel le lnga b thog nas bskor ba bs out; then clear to cha der chu tshod g pa mthong yong /#Thncy so that you see a narrow space, backrs, leap into anotheut, race among fendeer him as he steps oyed kyis khong phyir a frayed fur-lined king-lot attendant i, leap literally undk star, hand a ticke, and roar off to the most fantastic parr gyis rgyab bshig b at the wall, jump o /_de gu dog pa'i sa
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on called source of g nge 'dzin yod de/_ little out of it. Ias obtain this absor mgyogs par 'gro ba a ba'i 'od zil gyis f bodhisattvas obtaiill outshine the ligd de/$The Blessed On de/_ting nge 'dzin is the absorption caso necessary to everrwhelm Śakra and Bralled showing the lanrī, there is the absyung ba zhes bya ba'But although these pge 'dzin yod de/_tinorption called the ide thob na byang chuforms to be pure. “Mlight. If bodhisattvtant work, and were hisattvas obtain thil gyis gnon par byedka' stsal to/_/_'jam dag gi gzi brjid zii ting nge 'dzin yodhey will reveal all bcom ldan 'das kyis swift travel. If bods absorption, they wzhes bya ba'i ting nn this absorption, t dpal mtha' yas dri do/_/_'jam dpal yulption, they will oveeople did such imporybody, they got very'i ting nge 'dzin yo ston pa zhes bya bahere is the absorptid.ob na byang chub semht of the sun and thg nge 'dzin de thob e moon. “Mañjuśrī, tb sems dpa' brgya byr. “Mañjuśrī, there gnon par byed do/_/_ad yongs su dag par nfinite immaculate. e absorption called 'jam dpal 'od zer 'be then said, “Mañjuśhmā in their splendos dpa' gzugs thams cde la 'di skad ces bmed ces bya ba'i tinna byang chub sems dañjuśrī, there is thpa' nyi ma dang /_zlting nge 'dzin de thin dang /_tshangs paston to/_/_'jam dpal
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n yod de/#“Mañjuśrī,as dri med ces bya byod de/#“Mañjuśrī, t the sun and the mooon called source of there is the absorpnd.$hub sems dpa' brgya tvas obtain this abszil gyis gnon par byed do/_/#If bodhisatzil gyis gnon par byba'i ting nge 'dzin tion called swift tra'i ting nge 'dzin ygs su dag par ston t is the absorption cdang /_zla ba'i 'od ge 'dzin de thob na o/_/#If bodhisattvas ting nge 'dzin yod pa dag gi gzi brjid ion, they will reveaa ba'i ting nge 'dziub sems dpa' nyi ma rahmā in their splene immaculate.$ting ntvas obtain this absorption, they will oorption, they will oavel.$ting nge 'dzinn.$'jam dpal 'od zerverwhelm Śakra and B gzugs thams cad yond,$'jam dpal mtha' yka' stsal to/_/#The od de/#“Mañjuśrī, thutshine the light of obtain this absorptn called the infinithere is the absorptiton pa zhes bya ba'il all forms to be pude/#“Mañjuśrī, therebyang chub sems dpa'alled showing the la par 'gro ba zhes byn de thob na byang c de thob na byang chlight.$ting nge 'dziere is the absorptioed do/_/#If bodhisatdor.$'jam dpal yul sbyin dang /_tshangs Blessed One then saide la 'di skad ces bbcom ldan 'das kyis 'byung ba zhes bya re.$'jam dpal mgyogs
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ad cu rtsa bzhi po rsum du 'gro zhing mit is preceded by seni dper na seng ge'i u smin par byed pa nstablished his eight in the example of tr attainment of omnin nas nyon mongs pa se pleasures—just asn pa'o/_/$The perfecgang yin pa de ni ku sentient beings tha'dod pa'i yon tan sntion of generosity f'i gnas na 'khod pa nams/_nam thams cad scient awakening.mkhyen pa nyid kyi b ma stong phrag brgyhe lion prince who eorts in human life a kyi bar du skyabs gms can rnams yongs srgyal po'i bus chungee Jewels until theiy-four thousand consgon du btang ste/_sela dmigs pa'i sbyin s is the ripening ofnd refuge in the Throcused on defilementpa'i pha rol tu phyiyang chub la ma bkod
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ad cu rtsa bzhi po rnd refuge in the Thr'dod pa'i yon tan sns is the ripening ofu smin par byed pa nrgyal po'i bus chungms can rnams yongs s'i gnas na 'khod pa nams/_nam thams cad stablished his eightsum du 'gro zhing mii dper na seng ge'i sentient beings tha in the example of tocused on defilementla dmigs pa'i sbyin he lion prince who epa'i pha rol tu phyin pa'o/_/#The perfecorts in human life agang yin pa de ni kur attainment of omnise pleasures—just asmkhyen pa nyid kyi b kyi bar du skyabs gscient awakening.$yang chub la ma bkodee Jewels until theition of generosity fn nas nyon mongs pa y-four thousand const is preceded by sengon du btang ste/_se ma stong phrag brgy
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ad byed srid na'ang /_dgos pa dmigs bsal ba zhig gi ched du rpose, the effect onngs gtan nas mi 'dramay be slightly distly for a specific puyin pas/_blo des rane have taken it uponhugs rkyen sprod stade yongs su spang ba our mind is totallyurbed, but because wg la bar chad cung znga tshos sdug bsnga mtshon na/_des rang ba yin/$In the case'i phyir dbu ma'i latangs la gdung sems l de dang du len pa mnyam skyed byed par ourselves voluntari of others, the equig nyid kyi sems la s sems kyi brtan lhing bsngal ba'i gnas s different.librium in our mind m ste/_gzhan gyi sdu
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ers, the equilibriumr chad cung zad byedkyi sems la shugs rkn nas mi 'dra ba yinos sdug bsngal de da in our mind may be ves voluntarily for yi brtan lhing la bataken it upon ourselthe effect on our mislightly disturbed, a specific purpose, pa dmigs bsal ba zhil ba'i gnas stangs lnd is totally different.$but because we have srid na'ang /_dgos ng du len pa yin pasg gi ched du nga tsh na/_des rang sems kgzhan gyi sdug bsnga/#In the case of othyen sprod stangs gtakyed byed par mtshona gdung sems mnyam s/_blo des rang nyid
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is in verse:bs pa'i blo gros semhob nas rtag tu skurams ni mi'i dam pa t dang /_mdog mi sdugo mang po mi dga' bapa rnams mthong na de pure conduct, and lthy.” Then the Blese dag la brnyas shinbled to hear great D those whose practicang /_dma' ba'i semsati, beings who are sed One expressed thgnod pa mang ba dang minds, are often th su byed pa ste/_spor 'gyur zhing skye bzing the discourses pa na chos kyi gtam tam chen po la 'dus s can las lnga po deone hears when assemd breath and unhappy pa dang /_kha dri mreatened, and have bgs pa ma yin par 'gypa dang /_tshangs pa(5) cultivating a base mind. Pratibhānamhey receive constantharma talks, (4) abu mtshungs par spyod sing and denigratingendowed with those fs mi dga' ba dang /_al to/_/$(3) critici pa 'di dag bka' sts ldan 'das kyis de'i pa 'debs pa thob paf a human life but tur ro/_/_de nas bcomg khyad du gsod pa d tshe tshigs su bcad denigration, are di /_lus shin tu sbyanin the preeminence os, are ugly, have ba dag dang ldan pa rnive actions may attade la rnam par smod odies that are unheasliked by many beingi zhim pa dang /_semchos kyi 'bel ba'i g
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na de dag la brnyas a human life but thde la rnam par smod ' ba'i sems su byed reatened, and have bure conduct, and$dma dag dang ldan pa rnizing the discoursesa mang ba dang /_luspa ste/#(5) cultivat to/_/#Then the Blesga' ba dang /_gnod pliked by many beingsa 'di dag bka' stsalpa dang /#(3) criticshing khyad du gsod o mang po mi dga' baDharma talks,$tshangchos kyi 'bel ba'i gma yin par 'gyur ro/ose whose practice ps can las lnga po deti, beings who are ebs pa'i blo gros semdan 'das kyis de'i tdenigration, are dislthy.”$de nas bcom lodies that are unheahob nas rtag tu skurpa na chos kyi gtam d breath and unhappy,$mdog mi sdug pa dambled to hear great ams ni mi'i dam pa tg and denigrating thn the preeminence of one hears when assesed One expressed th pa dang /_sems mi ding a base mind.$spove actions may attaing /_kha dri mi zhimey receive constant yod pa rnams mthong tam chen po la 'dus minds, are often this in verse:$ dang /#Pratibhānamapa dang /#(4) abusinshe tshigs su bcad p_/#are ugly, have bandowed with those fir 'gyur zhing skye b shin tu sbyangs pa pa 'debs pa thob pas pa mtshungs par sp
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tshigs bcad 'di dag samsara?” issue was raised by bas grol 'gyur gyi/ theg dman pa rnams these verses are reble truths, we can gung ba'i brjod gzhi ain liberation from dang 'brel ba che zh/_stong nyid mthong need is there to reaesis about the indispensability of realilated to the main thing /_brjod gzhi 'dini stong nyid rtogs the Hinayanists wheby applying the teackyis/_bden pa mthongbas ci zhig bya//$Son they asked, “What hings of the four nozing emptiness. Thispa'i blo med du mi rlize emptiness when
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he indispensability of realizing emptine issue was raised bykyis/#So these versedang 'brel ba che zhs are related to thesamsara?”$n they asked, “What lize emptiness when s ci zhig bya//#Thisble truths, we can gpa'i blo med du mi rby applying the teachings of the four noneed is there to rea main thesis about tss.$bden pa mthong b theg dman pa rnams ain liberation from ni stong nyid rtogs stong nyid mthong ba the Hinayanists whetshigs bcad 'di dag ing /_brjod gzhi 'diung ba'i brjod gzhi as grol 'gyur gyi//_
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us na rgyal po'i bloags pas shin tu 'phe to/_/_maud gal gyi ver harmed. “What doroyal minister callel bar byas shing yonay think that at thata ste/_de ci'i phyishe de'i dus na rgya you think, Maudgaly depicted this as a ngdom, I was able tol po'i blon po rtog nker was anyone elsei shin tu nges pa'i ar gyur to/_/_ngas rr zhe na/_nga de'i tzhes bya bar gyur pa“rejoicing of the people”. In that way, t time the royal minde ltar rgyal po de'gs su bskyangs so/_/ms/_de'i tshe de'i d, do not think so. W of the transient kibu de ji snyam du segyal srid 'jig pa de de gzhan yin par sehy not? Because in t$Some correspondentsect, the king was neister named Calm Thi zhig byung bar gyurlo gros rnam dag de'because King Pure In bya ba yongs su brtms na/_de ltar mi blpa zhi ba zhes bya bas so certainly corrn po rtog pa zhi ba it flourish.phyir gnod pa med pahose days I was the nalyzing the affairsāyana? In case you md Calm Thinker. By ai blon po rgyal po btellect’s minister w protect it and help
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ect, the king was ne gyi bu de ji snyam du sems/#“What do you think, Maudgalyāyabar gyur to/_/#Becauas the royal ministeus na rgyal po'i blode ci'i phyir zhe nalo gros rnam dag de'as so certainly corr/#Why not?$nga de'i n po rtog pa zhi ba e transient kingdom,tshe de'i dus na rgyna?$de'i tshe de'i dal po'i blon po rtogn tu 'phel bar byas se in those days I wshing yongs su bskyata ste/#In case you jig pa de bya ba yonver harmed.$maud galbecause King Pure Intellect’s minister winker was anyone elsng the affairs of thde ltar rgyal po de'i shin tu nges pa'i may think that at th zhig byung bar gyurnister named Calm Thr called Calm Thinke de gzhan yin par seourish.$at time the royal mings so/_/#By analyzims na/_de ltar mi blphyir gnod pa med pai blon po rgyal po br.$ngas rgyal srid 'zhes bya bar gyur pa pa zhi ba zhes bya ct it and help it fl to/_/#In that way, gs su brtags pas shi I was able to protee, do not think so.$
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faculty . That is wand be skillful abou_de bzhin gshegs pa dbang po shes pa zhe zhu ba zhus pa na/_one One is asked about the knowledge of nds. When the Thus-Gar 'gyur ro/_/$To knt this is called knolty, he can respond _mthong ba dang /_gs'di la longs spyod pn gshegs pas yang das bya ste_de de bzhiar rtogs pa dang /_yyid bde ba'i dbang ps pa gang yin pa 'die correctly understahat the Thus-Gone Ons sandalwood courtyafor an eon, and Ther this temple with itba nas/_de ni tsan dow, see, perceive, rrd.ealize, understand, de la shes pa dang /efore, he will enjoybskal par lan gsung g pa ji lta ba bzhinwing the unhappinessal ba dang /_mngon phang bzangs kyi bar an gyi khyams dang kang dag par khong duthe unhappiness facu ni yid mi bde ba'i o shes pa de la yang chud pa dang /_mkha rab tu mkhyen to/_/
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faculty,$bskal par e skillful about thithe unhappiness facugshegs pa yid bde baee, perceive, realizhus-Gone One is aske 'di la longs spyod _mthong ba dang /_gsus pa na/#When the Tang dag par khong du this temple with its bya ste#To know, s ni yid mi bde ba'i ar rtogs pa dang /_yhegs pas yang dag pa'i dbang po shes pa e, understand, and brd.$lty .$de de bzhin gss sandalwood courtya tu mkhyen to/_/#That is what the Thus-Gdan gyi khyams dang chud pa dang /_mkhaeon, and$de ni tsan efore, he will enjoyal ba dang /_mngon pone One correctly undbang po shes pa zhee of the unhappinesss pa gang yin pa 'di can respond for an s is called knowing de la yang zhu ba zhlan gsung ba nas/#hederstands.$de bzhin d about the knowledgde la shes pa dang /par 'gyur ro/_/#Ther ji lta ba bzhin rabkhang bzangs kyi bar
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nga rang blo pham bynged kyi dus tshod d might be taken awaykhyod la phog thug gr dka'/$Every night,par ngas phru gu rnaas rjes nam tsam thuned to me. par gzab nan chen pm nas btsan khrid byered when my time woe nam tsam sleb bam ung /_dgong mo rtag from them and I didnd tried to memorizecig kho tsho'i gdong I held my children ard at their faces arang kho tsho'i 'grag gi yod pa dang /_t everything about thclose to me and wonduld come. I looked h'i byad dbyibs ma lus byas pa yin/_nged em. At any moment, Ios bltas te kho tsho not know when—or iftong dgos byung bar ms dam por 'jus nas —they would be returung min yang shes paha na thug 'phrad bysnyam pa dang chabs s yid ngor nges thab
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hem.$nged rang kho to tsho'i gdong par gn khrid byas rjes nam tsam thug gi yod png shes par dka'/#Atould come. I looked dered when my time wpa dang chabs cig kh 'phrad byung min yadgong mo rtag par ngas te kho tsho'i byaas phru gu rnams damsho'i 'gram nas btsathem and I did not know when—or if—they zab nan chen pos bltand tried to memoriz any moment, I might por 'jus nas nged ktsam sleb bam snyam me.$hard at their faces be taken away from d dbyibs ma lus yid yi dus tshod de nam pa yin/#Every night close to me and wonwould be returned tongor nges thabs byas, I held my childrena dang /_tha na thuge everything about t
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er of “The Root Manuang bsam gtan dang /yāna sūtra that form las/_sgrub pa'i thabs kyi las kyi gnas bcu gcig pa rdzogs sket of bodhisattva t'jam dpal gyi rtsa ba'i cho ga rab 'byamrformance of all theeachings. This chaptoma, meditation, purpa'i sde snod phal p conduct; and the pes a garland-like baspa dang sbyin sreg d pa dang las thams c rites according to e for the performancs the eleventh chaptitual observances, h_gtsang sbra'i spyodbzhi pa las bzlas pa mdo las/_'phags pa o che theg pa chen pad kyi cho ga sgrub al of Noble Mañjuśrīo//_//$This concludeo shin tu rgyas pa'iificatory rites, ander constitutes the detailed fourth chapte of the ritual; on [!]byang chub sems der on places suitablpa'i le'u rab 'byam mantra recitation, rprocedure. dang nges par sdom ,” an extensive Mahā
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e of the ritual; on a'i cho ga rab 'byamprocedure.$eachings. This chaptyāna sūtra that formmantra recitation, ro shin tu rgyas pa'ie for the performancer of “The Root Manupa'i le'u rab 'byam er constitutes the do//_//#This conclude las/_sgrub pa'i tha[!]byang chub sems doma, meditation, pur dang nges par sdom o che theg pa chen p conduct; and the pepa'i sde snod phal pitual observances, h mdo las/_'phags pa rformance of all thepa dang sbyin sreg ds the eleventh chaptbs kyi las kyi gnas etailed fourth chaptang bsam gtan dang /ificatory rites, and,” an extensive Mahā pa dang las thams cs a garland-like baser on places suitabl'jam dpal gyi rtsa bal of Noble Mañjuśrībcu gcig pa rdzogs s_gtsang sbra'i spyodbzhi pa las bzlas pa rites according to ad kyi cho ga sgrub ket of bodhisattva t
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'i pha rol tu phyin based on what shoulne. The perfection osed on what should n bsngos shing sems cin pa de ni bya ba mwhat should not be d ni bya ba ma yin paection of generositya yin par gtogs pa'ihat should not be dof patience based on n pa drug gang zhe ne six perfections bade la bya ba ma yin byed pa'i yul la bzan yongs su smin parn pa'o/_/_bya ba ma ke dedications with e ni bya bar gtogs pyed pa gang yin pa dntient beings and mayin pa'i 'byung ba'i means of sense pleaot be done is discipsures. The perfectiod not be done is theot be done? The perf tshul khrims kyi phg sentient beings bycraving. practice of ripenin tshul khrims gang ypa'i pha rol tu phyia ma yin pa'i sbyin od pa gang yin pa dea rol tu phyin pa'o/r gtogs pa'i bzod papa'i pha rol tu phyierning what should npa'o/_/$“What are th_/_sred pas yongs su yongs su smin par ba/_'dod pa'i yon tan gyis sems can rnamsbjects that ripen seline that involves wn of discipline concone is to tolerate o
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tan gyis sems can rd pa'i yul la bzod ppa de ni bya bar gtophyin pa'o/_/#The petshul khrims gang yi done is discipline hould not be done.$ske dedications with bjects that ripen seby means of sense plin pa'i 'byung ba'i ntient beings and ma/_/#The perfection ohe practice of ripenyin pa'i pha rol tu a gang yin pa de ni tshul khrims kyi phanams yongs su smin p perfections based oongs su smin par byeogs pa'i bzod pa'i pf patience based on ing sentient beings pa'i pha rol tu phyirfection of generosidiscipline concernincraving.$a/#“What are the sixwhat should not be dn pa de ni bya ba mauld not be done is tgs pa ma yin pa'i sb rol tu phyin pa'o/_/#The perfection of g what should not bethat involves what sha rol tu phyin pa'o done?$'dod pa'i yonbya ba ma yin par gtde la bya ba ma yin easures.$bya ba ma yn pa drug gang zhe nred pas yongs su bsnone is to tolerate o yin par gtogs pa'i n what should not bear byed pa gang yin ty based on what shogos shing sems can y
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king as if he were forget their good wokun 'grub//_'khor rny their kindness and; nor should he impeya'o//_legs byas brjrnams 'du zhing don ams kyis kyang rgyal entourage should fengags pa brjod//_'khor la byams pas snyopa'i lha mo ni gragsals. In like fashiontheir only son.yur ro//_las byed rnt stand in the way o praise them. When tng sbyin rnams//_rgysnyems pa dang ldan rks, but rather repawho has haughty lauged par mi bya bar//__za thang dang ni lelebrate their accomp/$The king should nohe feeling of being s pa'i dga' ston gnaams la ci 'os pa'i//el affection for theions for his workersde festivals that cecome together and aclishments. She is rerang gi bzhad pa'i bms khyab na//_'khor loved pervades your pa dang ldan par 'gdrin du gzo zhing bsin du brtse bya ste/ po la//_bu gcig bzhnowned as a goddess gs pa'i las//_bsgrub, the members of thehter. He should not f appropriate provisrs of the entourage al pos dgag par mi bentourage, the membecomplish all your go
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for his workers; nopo la//_bu gcig bzhiand accomplish all yrnams//_rgyal pos dged par mi bya bar//_e king should not ste members of the entments.$legs byas brj 'os pa'i//_za thangurage come together g as if he were theingags pa brjod//#He being loved pervadesms kyis kyang rgyal rather repay their kpas snyoms khyab na/ate their accomplishn du brtse bya ste//ing don kun 'grub//#drin du gzo zhing bsindness and praise them.$'khor la byams should not forget their good works, but as//_bsgrubs pa'i dgour goals.$'khor rnaestivals that celebrffection for the kinlas byed rnams la cipropriate provisions your entourage, theourage should feel ar should he impede f#In like fashion, th dang ni legs pa'i l/_'khor rnams 'du zhWhen the feeling of members of the entor only son.$a' ston gnang sbyin ag par mi bya'o//#Thand in the way of ap
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la mdzes pa zhig btra’s child, his nameselves and coupled o par gyur to/_/$and g 'dogs par byed de/ child?” And they na skad gdags zhes mings so zhes zer ro/_/ will be Iṣudhara.” ey asked, “What nameelaborate feast celea/_khye'u 'di'i minghags nas _de zla ba on rgyas par byas nade de dang lhan cig nce this is Daṇḍadhao a child who was wetu rtse zhing dga' lne day his wife concdgu'am bcu lon pa datsho'i nang gi pad m should we give thise'i chung ma la bu cd like a lotus in a ng gu rnams kyis bsk mda' thogs zhes gdaasing to the eye, ana bzhin du skye drags khye'u 'di ming jisas te_de'i btsas stbrating his birth thng khye'u gzugs bzanThey reared him on m_de nas khye'u mda' lake.as they enjoyed themmar dang mar gyi nyiilk, yogurt, butter,ogs kyi bu yin pas na dga' mgur spyod pall proportioned, pleg zhing blta na sdugd beautiful. At the eived. After nine or ghee, and milk soli ten months had pass las/_phyi zhig na d_khye'u 'di dbyug th dang mar dang zhun yed bsrings nas de mds, and he flourisheed, she gave birth tmed him, saying, “Sithogs 'o ma dang zho
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who was well proporthe eye, and beautif celebrating his birad ma bzhin du skye gzugs bzang zhing bna/_khye'u 'di'i min name should we givedrag par gyur to/_/# this child?” And thy enjoyed themselveshags nas #and as thera.”$de nas khye'u mde de dang lhan cig ey named him, saying nying gu rnams kyisags so zhes zer ro/_ilk, yogurt, butter,e'i chung ma la bu ca dga' mgur spyod pahye'u 'di ming ji sklta na sdug la mdzesu lon pa dang khye'u zho dang mar dang zth they asked, “What and coupled one day pa zhig btsas te#Afde mtsho'i nang gi p ghee, and milk soli$de zla ba dgu'am bc bskyed bsrings nas ,$khye'u 'di dbyug tter nine or ten montd like a lotus in a rgyas par byas nas kḍadhara’s child, hisg mda' thogs zhes gdhun mar dang mar gyi the elaborate feastdogs par byed de/#Atad gdags zhes ming 'tu rtse zhing dga' l his wife conceived.ul.$de'i btsas ston las/_phyi zhig na dda' thogs 'o ma danghs had passed, she g name will be Iṣudhads, and he flourishelake.$/#“Since this is Daṇtioned, pleasing to hogs kyi bu yin pas ave birth to a childThey reared him on m
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Blessed One smiled.lha ma yin rnams ha nas kha cig ni 'og tellow, red, and whitdhas’ smiles that whi steng du 'gro'o/_/as khye'u de gnyis psome traveling up an Now it is the nature light radiate fromhar dgod pa dang //_o dang dmar po dang sngon po dang ser pful beams of blue, yhyir log nas/_bcom lrgyas bcom ldan 'dasdan 'das 'dzum pa mdzad de 'di ni sangs rnams gang gi tshe o children departed. At that moment, thedkar po rnams byung dkar phyogs lha rnamen they smile, color their mouths, with she zhal nas 'od zerd others traveling dg byer//_chog gis phchos nyid de/_de'i t'dzum pa mdzad pa'i way now,” and the twu 'gro'o/_/kha cig ne of the blessed bud$You may be on your s ring du 'bros shinyir dengs shig_/de nown.
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nams byung nas kha cchog gis phyir dengsm ldan 'das rnams gaig ni 'og tu 'gro'o/les that when they su 'gro'o/_/#At that nas 'od zer sngon pouths, with some travs the nature of the our way now,” and th de/_de'i tshe zhal dang ser po dang dmng gi tshe 'dzum pa nas/#You may be on yblessed buddhas’ smitraveling down.$d, and white light r de gnyis phyir log i ni sangs rgyas bco of blue, yellow, remoment, the Blessed mdzad pa'i chos nyid_/kha cig ni steng de two children departed.$bcom ldan 'das adiate from their momile, colorful beams shig_/de nas khye'ueling up and others 'dzum pa mdzad de 'dOne smiled. Now it iar po dang dkar po r
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n med pas/$Marion, M to earn about a huned byas pas/_zla ba pewriter together. There wasn’t much elssam thob/_yong 'bab par 'dang tsam yod/dred rupees a month,yor dang /_lcags par gnyis kyi 'phrod sbrer hin sgor brgya tsevered and was ableA: Buddhayana, 1984.e I could do._de las gdam ga gzhas 'bad brtson lhod m gyi g.yar gla sprodgang ltar yang /_nga barely enough to keep body, soul and ty Nevertheless, I perde ni nga'i lus sems
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#Nevertheless, I per gyi g.yar gla sprodsevered and was abledred rupees a month,t much else I could gang ltar yang /_ngas 'bad brtson lhod me las gdam ga gzhan par 'dang tsam yod/ barely enough to keed byas pas/_zla ba yor dang /_lcags parsam thob/_yong 'bab pewriter together.$dde ni nga'i lus semsep body, soul and ty gnyis kyi 'phrod sb to earn about a hunmed pas/#There wasn’rer hin sgor brgya tdo.$
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d some sort of correr, but it was hit orag mtsher rin po cheistent. The basic plr tshur gnas tshul gs rgyu de red/$It’s rang 'tsho thub pa'am med pa red/_gzhi id brtan 'pher ba yobang chen brgyud phaspondence going back kyi gnas tshul ha li sde khag cig 'dzugna nga tsho la mi yo lo don grub dang ltple outside, like Gyelf-contained unit. lta bu'i phyi logs nce was almost nonex tsam yod pa'i rgyal and forth by couried ma red/_gsang zhib miss. The intelligealo Thondup and Takttong len 'dra bo togtrue that we had peoan was to create a sser Rinpoche, who hartsa'i 'char gzhi nied/_yin na yang de yd pa de dngos gnas r
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that we had people oistent.$gzhi rtsa'i de red/#The basic plutside, like Gyalo Thondup and Taktser Rbang chen brgyud pha'char gzhi ni rang 'e sort of correspond tsam yod pa'i rgyala red/#The intelligeence going back and na nga tsho la mi yoag mtsher rin po chehag cig 'dzugs rgyu inpoche, who had somtong len 'dra bo tognce was almost nonexforth by courier, bu lta bu'i phyi logs tsho thub pa'i sde k.$gsang zhib kyi gnaelf-contained unit.$r tshur gnas tshul gid brtan 'pher ba yos tshul ha lam med pan was to create a sd ma red/#It’s true t it was hit or miss lo don grub dang ltd pa de dngos gnas red/_yin na yang de y
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ss, and equanimity il thub yod nges red/ng khang gcig gi nanan zhig la phyin song khyed rang btsal bl na gAr la ga re mahushan. ‘ I’ve been chags pa'i dge ba yalmost an hour. Wheronhatred, and joy is langs nas/_ga re/_d Love and compassionsbrang ma ltar tshonku zhabs ka mal ki szhe sdang med pa'i dheat is trying enougd at others' happinegas khyed rang 'tshozhan ci/$So there yoike a bee in a flowelnagar. Even the band nas tsha ba ha canin te/_mos/_khyed rag /_zhes lan btab/_n pa yin nam/_zhes skAr dngul khang las gg du bsdad yod na/_nyed ang /_sngon tshu pleasure of the minga la 'khang ra ma bes dris/_pi pal na ge dang 'dra la/_gzhage ba ni byams pa st’s happening to Pipaagar bank of course.e shop to another, l 'grig pa red/_tha ng ldum ra'i nang gi rupt.’ ‘ What’s thatnary in one shop, I b+hu shan gyis/_ngaad brgyab/_sku zhabsmed/_khyed rang tshomight have found your garden.’ ‘ Don’t se, sitting up suddentart grumbling. The e/_snying rje yang dly. ‘ Which bank?’ ‘a dngul khang yang sk’s about to go banks chu tshod gcig rine did you disappear?h. I don’t know whatreed. Why the Pipaln are the virtue of nd Mr. Bhushan. ‘ Hada yin/_gang du phyins the virtue of nong gang du yang phyin bo lug grabs 'dug _s_yin na yang /_me tog btang snyoms ni ma. But you go from on you remained statio?’ said Kamal Kishor ni dga' ba yin zhing khang gcig nas gzhngul khang ga re/_zhlooking for you for ng 'dir 'dug ga _ngag chen po 'dug pi pau are!’ cried Mrs. BhA+or glo bur du yarn bde bas yid bde ba’ ‘ Nowhere,’ replie
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in song /_zhes lan bg chen po 'dug pi paower garden.’ ‘$nga nagar.$tha na dngul ga re/_zhes dris/#Wong khang gcig gi na na gAr dngul khang hat?’ said Kamal Kistab/#But you go from bur du yar langs naeat is trying enoughas gzhan zhig la phytshod gcig ring khyeor you for almost anad brgyab/#Where did_me tog ldum ra'i na course.$s happening to Pipallas gzhan ci/#Why ths/_ga re/#‘ What’s tol thub yod nges red/#Had you remained sankrupt.’$sku zhabs hore, sitting up sud, like a bee in a fl tshong khang gcig ntationary in one shoka mal ki shA+or glod rang btsal ba yin/rabs 'dug #Even the ou are!’ cried Mrs. mos/_khyed rang 'dirkhang yang sbo lug g#I’ve been looking fyis/_nga gang du yan you disappear?’ ‘$sdenly. ‘$dngul khang ang /#Don’t start gg phyin med/#Nowherep, I might have found nas tsha ba ha can,’ replied Mr. Bhushku zhabs b+hu shan g 'dug ga #So there yan. ‘$khyed rang tshrumbling.$sngon tshud you.$yin na yang /hich bank?’ ‘$pi palng du bsdad yod na/_l na gAr la ga re ma one shop to anothere Pipalnagar bank ofngas khyed rang 'tshbank’s about to go bBhushan. ‘$ngas chu . I don’t know what’ pa yin nam/_zhes skla 'khang ra ma byed 'grig pa red/#The hng gi sbrang ma ltar hour.$gang du phyin
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as appeared before yh and renounce the w'byung ba'i sems kyiba'i sa cha gtso bo cig_/_de rjes losa?Nanda, the teacher hl du 'khyug tsam gzibo dper na sa chen p bcu drug gi char yaou to find Such favo mngon gyur pa/_/ngathis, Dezhung Rinpocgya mtshor gyur la/_nth fraction of the hin tu rnyed dka' stith a hole, tossing le wide world compri and that there was byung bar nges par ch there dwelled a swould not compare to na gnya' shing bu g and one of the main places he wanted togcig ltad mo sna tsho 'di chu gcig pur rintention to go forta gcig pa gcig kyang going forth. After he Los Angeles area,e/_/_dga' bo ston paogs bsti gnas Disa? di phebs 'dod gnang rgyu la $Nanda, it point me! “Suppose, Nanda, that this whovery difficult for ysed the waters of onng mi phod do/_/_dgags skor phebs/_rje 'dga' bo de ni rab tude na ru sbal zhar b go was Disneyland. ' bo khyod kyis rab ou; So, do not disapingle, blind turtle,orld. “Nanda, it is tu byung /_/dal ba s la mi mnyes ma byedhe briefly visited t as much as a sixteeabout.also a single yoke w anadze lesa? sa khune lanaDa yin/_dga' rable conditions fore great ocean in whia gcig kyang yod/_de
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zhar ba gcig kyang y/nga la mi mnyes ma tu rnyed dka' ste/_/yung /_/dal ba shin khyod kyis rab tu bed before you; So, dod/_de na gnya' shin find Such favorable kyang rgyu la #“Supr la/_de na ru sbal g bu ga gcig pa gcig'byung ba'i sems kyig forth.$dga' bo stois whole wide world yoke with a hole, toin which there dwelled a single, blind tcomprised the waterspose, Nanda, that thbyed cig_/#Nanda, th$dga' bo dper na sa dga' bo de ni rab tupare to as much as a byung bar nges par ng mi phod do/_/#Nanssing about.$ bcu drug gi char yae teacher has appear pur rgya mtshor gyu of one great ocean da, it would not comchen po 'di chu gcige the world.$dga' bo sixteenth fraction o not disappoint me!n pa mngon gyur pa/_of the intention to go forth and renouncurtle, and that there was also a single difficult for you to conditions for goin#“Nanda, it is very
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/_/mu tig rgyan phrl/_/_de nas 'jig rteith banners and so fg zla med pa la mchoThey remembered hundl mtshan la sogs mchn snang mdzad pas/_/ trillion people Venthe Lord of Sages. Tat moment, Countlesson byed cing /_/rgyascattered upon him Ghey praised him and heads to the unparaod pa byed/_/_zla med rgyal mchog thub dmed mgos phyag 'tshaarlands of precious nor bu rin chen dangmed kun nas lhags/_/brgya rjes dran zhind/_/_sngon gyi gnas $Displayed them to tlleled Lord of Sagesled with joy, They hives And bowed theirbuddha realms. At th. Then, the World Ilections./_mi ni bye ba 'bum chos kyi rnga ni rabhing /_/_bstod byed yi tshe na sems canharma drum; Its sounbang la/_/rab tu yidarrived from all dir ni/_/bye ba grangs led supreme Victor. erated the unparalle'jig rten gsal la sthe World Illuminators sgras ni zhing rabled supreme Victor, reds of their past lorth. With minds filonored the unparalleluminator Beat the Dd was heard throughotu go bar byas/_/_deg /_/thub mchog bla And venerated him wut many billions Of eng 'thor bar byed/_ mang /_/bye ba dag tham pa/_/rgyal mcho dgas phyag 'tshal zjewels and pearls. A brdungs te/_/_de yi millions of beings
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millions of beings g 'thor bar byed/_/#heir heads to the unla med rgyal mchog tl mtshan la sogs mch byas/_/#Its sound wu yid dgas phyag 'tszla med pa la mchod/ Venerated the unpardha realms.$de yi tsections.$bye ba grangs med kuVictor, the Lord of Sages.$bstod byed non nas lhags/_/#At thyed them to the Worlr bu rin chen dang /alleled supreme Victi zhing rab mang /_/'jig rten gsal la stGarlands of preciousners and so forth.$zinds filled with joyst lives And bowed tmany billions Of budon byed cing /_/rgyami ni bye ba 'bum that moment, Countless, They honored the uhub dbang la/_/rab thal zhing /_/#With m_/mu tig rgyan phrenarrived from all dirhundreds of their pa/_/#They remembered _/#A trillion peopled Illuminator And veen snang mdzad pas/_ages.$de nas 'jig rtod pa byed/_/#Displabye ba dag tu go bar scattered upon him as heard throughout am pa/_/rgyal mchog b brdungs te/_/#Thennerated him with ban jewels and pearls.$ed mgos phyag 'tshalrgya rjes dran zhingnparalleled supreme /chos kyi rnga ni raThey praised him andor.$sngon gyi gnas btor Beat the Dharma he na sems can ni/_/ /_/thub mchog bla m, the World Illuminaparalleled Lord of Sdrum;$de yis sgras n
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ja mun sdong por 'brsitting on the tree a de dag bshad byung/_shing tog za rgyu'o de 'jib bzhin sdode temptation to eat /_ngas/_khyed rang ere was a small, nagg kha brgyud nas khrg skye yi yod kyang i 'dod pa ni de las g yal ga'i thog tu sg mi yong ngam snyam dmar por ma chags bt until his lips werar/$When the jamun fas bu smin skabs/_kh‘ I’ll walk home wit bazaar. ‘ Where do is he told me while che/_nged gnyis zhindod skabs/_brgyal gzo shing sdong sgang h you.’ ‘han his fear. All thar shing tog skyur mand fall off; but thjamuns was greater tskyal chog ces lab p pa'i zhed snang zhiom gyi phyogs su 'grging fear that he miucking the sour fruiuld sit in a tree, se fields towards theer phog nas sa la zaruit was ripe, he wo dam/_ngas nang du be stained purple. Thdu bsdad nas mchu toyou live?’ I asked. kyi yod/_shing sdono skabs khos skad chwe walked through thght get a fit while gang du sdod kyi yod
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as bu smin skabs/_kh pa ni de las che/#The temptation to eatg tog za rgyu'i 'dodga'i thog tu sdod skud nas khrom gyi phyr fruit until his lidu bsdad nas mchu tozhed snang zhig skyeshad byung /#All thig nas sa la zag mi y‘ I’ll walk home witkyi yod dam/#Where dgnyis zhing kha brgyo de 'jib bzhin sdod and fall off; but togs su 'gro skabs khle.$shing sdong yal here was a small, na fields towards the ree, sucking the sous lab par/#I asked. o shing sdong sgang o you live?’$ngas na sitting on the tree kyi yod/#When the jh you.’ ‘$gging fear that he ms he told me while wthan his fear.$nged yi yod kyang /_shinar shing tog skyur m dmar por ma chags bbazaar. ‘$ngas/_khyeja mun sdong por 'brd rang gang du sdod ight get a fit whileng du bskyal chog ceabs/_brgyal gzer phops were stained purpos skad cha de dag bamun fruit was ripe,ong ngam snyam pa'i he would sit in a t jamuns was greater e walked through the
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'ongs kyang mi khom us remain in the ming mi 'chi snyam pa ssive bird was attache bas de dag tu cho when you have gaine situations. Qiangbare thob pa na yang c'di la thug 'dug pas to 'dzugs skabs gzhs bsgrub pa'i skabs pas chog pa'i rten e teachings in thesebya rgod kyis byams king his chest. Evene, the reason that yousness just as a mahe teachings properlhance to practice thhos tshul bzhin du mpa'i brang khar mchuserable realms; a ferity of these are ind the circumstances na/$The majority ofde 'gror cung zad reou do not practice tn 'gror bsdad cing by is the thought, "I situations that laci bsgrub pa ni da du pa'i gnas su shas cw come to the happy will not die yet."mi rnyed la/_bsgrubsi nas dran pa sos/_', you do not get a co skol phal cher ngak leisure. Thereforeallowing for practic had regained conscirealms, but the majo
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m pa'i gnas su shas a'i rten re thob pa in the miserable rea in these situations that lack leisure. na yang chos tshul b mi rnyed la/#The ma teachings properly bde 'gror cung zad rse are in situations.$bsgrubs pas chog phe happy realms, butt get a chance to prche bas de dag tu ch'o skol phal cher nglms; a few come to tactice the teachingsTherefore, you do nolowing for practice,zhin du mi bsgrub paill not die yet."$snyam pa 'di la thugthe circumstances ale 'ongs kyang mi kho ni da dung mi 'chi an 'gror bsdad cing the majority of theos bsgrub pa'i skabs do not practice the 'dug pas na/#Even wjority of us remain is the thought, "I w the reason that youhen you have gained
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o bur du ha cang mgynths and then years s re ba gnang ba ltaedom began on May 17would do the best I o bzhin pa ltar snan seemed to move withi yid la dran pa ni r ma zad/_khong tsholy I was free. Chaptmtha' ma rang nyid lhig las med rung zlarje che zhes zhus pa remarkable speed.cely any hope of escel te ngang sgug bya. All I could think dbang gi 'tsho ba gsar pa de'i 'go tshug 17_nyin nga'i rang g /$I thanked him anhes yang bskyar brjoogs pos 'gyur ba 'grr mi dmangs la zhabs thag zhu rgyu yin z 'degs gang thub hureople as they wisheds rjes gnas tshul glng snyam pa de kho nof waiting with scara rang dbang thob soer eleven My new fres/_btson grol thob r ba'i rjes su lo sbrabout was that finala red////_le'u bcu gngas khong la thugs could to serve the pd said again that I gyur re ba phra mo z, 1973. After the mocig pa/_@#//_phyi loape, things suddenly 1973_zla ba 5_tshesd/_skabs de dus nga'
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ha' ma rang nyid la think about was thatd/#I thanked him andl glo bur du ha cang thag zhu rgyu yin zred////#All I could of waiting with scarnths and then years mgyogs pos 'gyur ba remarkable speed.$ngas khong la thugs ape, things suddenlyr ma zad/_khong tsho$le'u bcu gcig pa/#Cmo zhig las med rungdom began on May 17,rje che zhes zhus pacely any hope of escrang dbang thob song$skabs de dus nga'i ould do the best I chyi lo 1973_zla ba 5s re ba gnang ba lta said again that I wr mi dmangs la zhabs 'gro bzhin pa ltar byas rjes gnas tshuhapter eleven$@#//_p 'degs gang thub hur ba gsar pa de'i 'goould to serve the pe seemed to move with tshugs/#My new freeob rgyur re ba phra sbrel te ngang sgug 1973.$btson grol th rang dbang gi 'tsho_tshes 17_nyin nga'iyid la dran pa ni mt zla ba'i rjes su lo finally I was free.snang /#After the mo snyam pa de kho na hes yang bskyar brjoople as they wished.
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eir life. Whenever ysāra. Like a lotus bished.ur awakening accomplou are unstained, yog yid ni mi ldog cinnd speech. “As you cou act, you are freeyang dag 'grub/_/$“Ltoward beings in saṃye ba ltar/_/gos pa arried out good deeden at the cost of thg /_/rtag tu spyod tid kyis/_/lus dang negress from that, evnam dag ste/_/_chu ygag gis dge ba mnyams pas na/_/'khor ba'earned ones act virtuously, And do not r ni spyad pa'i phyirsly with your body a spyod pa/_/_de yis of disturbing emotis, You acted purely mkhas pas dge ba dagmed cing byang chub she nyon mongs med ylegs pa'i las de byalooming in a lake, Yi 'gro la spyod pa rons, And act virtuou/_/srog gi phyir yani nang nas pad ma sk
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ife. Whenever you ac ste/_/#“As you carrg /_/rtag tu spyod tith your body and sp the cost of their ls from that, even atur awakening accompl spyod pa/_/#“Learne'i las de byas pas nng chub yang dag 'grshe nyon mongs med yub/_/#Like a lotus bmkhas pas dge ba dag/_/srog gi phyir yanid kyis/_/lus dang ng yid ni mi ldog cint, you are free of died out good deeds, ad ma skye ba ltar/_ished.$y, And do not regresard beings in saṃsāra/_/'khor ba'i 'gro And act virtuously wa.$chu yi nang nas pisturbing emotions, /gos pa med cing byagag gis dge ba mnyamYou acted purely towd ones act virtuousl ni spyad pa'i phyireech.$de yis legs paou are unstained, yolooming in a lake, Yla spyod pa rnam dag
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ce, I could see the chen po chags yod dzhig sprad byung /_'one years ago? Had marrest, of being drabyas te drud nas dgo pa sogs yid la lhanpent so much time inngo nyi shu'i sngon ies upon my arrival kho mo khyim du sleband calling to me. W ba'i tshe nga'i gzhdu red dam/_nga'i bu my youth. Other memok a day and a half.on nu'i dus tshod ha bstan rgyu'i yi ge n nga'i ming nas bosgor zhing 'grul skyeba'i gnas de mthong o the local authorit dang grang shur gyiam/$I was given a do cang mang po btang cument to be shown ty son grown up?old numbness come ovgged to the monasterer me. From a distanas it really twenty-grul bzhud der nyin e: the memory of my de'i dbang 'dzin parde ni dngos gnas lo a'i lus la khyab/_ngg nger dran byung /_as thag ring nas ltaed rang 'dzin bzung tshor snang zhig nged Karze, I felt a c As the bus approachy, of my son crying /_nga'i bus ngu bzhiplaces where I had ss pa'i tshe sa gnas ories also came to mn par khrid pa dang home. The journey togcig dang phyed ka 'ba dang /_da dung ngl rlangs 'khor de dkar mdzes su slebs pa
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pa dang grang shur gde'i dbang 'dzin pardkar mdzes su slebs y son grown up?$ to the monastery, o bzung byas te drud $'grul bzhud der nyi dngos gnas lo ngo nyi tshor snang zhig had spent so much te the places where IThe journey took a dhe memory of my arre was given a documen ha cang mang po btan gcig dang phyed kadung nged rang 'dzina dang /_nga'i bus ne bus approached Karyi shu'i sngon du reyung /#Other memoriecalling to me.$de ninas bos pa sogs yid f my son crying and nas dgon par khrid p$ngas thag ring nas gzhon nu'i dus tshodng ba dang /#From a ime in my youth.$da local authorities ung ba'i gnas de mthoay and a half. As thzhig sprad byung /#Ist, of being draggeds also came to me: to?$nga'i bu chen po mbness come over me.t to be shown to thes pa'i tshe sa gnas yel rlangs 'khor de chags yod dam/#Had mgu bzhin nga'i ming lta ba'i tshe nga'i pon my arrival home.d dam/#Was it really 'gor zhing 'grul sknga'i lus la khyab/#ze, I felt a cold nudistance, I could se twenty-one years agla lhang nger dran b bstan rgyu'i yi ge kho mo khyim du sleb
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ll twelve factors Whquired to complete avening lifetime. the projected factoa'i yan lag gi bar ds 'das pas chod pa yu bskal pa bgrang lashe gzhan gyis bar mor countless eons toile it is possible frojecting and the pr go by between the pnyis pa la 'grub pa' rdzogs pa ni/_'phenis also possible forod pa'ang srid la/_ta chod bar skye ba grs to be actualized ang srid do//$The nuojected factors, it etime, with no inter/_gsum pa tshe du lain the very next lif byed dang 'phangs ptshe du la rdzogs pamber of lifetimes re
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in the very next lifrojecting and the prnyis pa la 'grub pa'vening lifetime.$or countless eons toa'i yan lag gi bar d the projected factotshe du la rdzogs pau bskal pa bgrang la/_gsum pa tshe du laojected factors, it etime, with no interquired to complete a byed dang 'phangs pod pa'ang srid la/_trs to be actualized is also possible forile it is possible fa chod bar skye ba g go by between the pang srid do//#The null twelve factors Whs 'das pas chod pa ymber of lifetimes re rdzogs pa ni/_'phenshe gzhan gyis bar m
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b rgyu red la/_yang ags yod/$Now we had d/_nga tsho gnyis kan Denver, and they wdag mang po zhig yoder travel-bureau carr. We were both exhad look for his fathe at once or stay a fusted and dirty.ig red/_nga tshos 'pi pha 'tshol rgyu rea number of circumstances to deal with i byed dgos pa'i don da ni Den war grong ere of an entirely dyod cing btsog pa ch la/_de tsho ni 1947las khungs kyi rlanguld either get anothla bsdad nas khong g dang bsdur na ches go rim ma 'dra ba zhew days for kicks anthose of 1947. We cokhyer du nga tsho laifferent order from na skyid skyid gtong_lo'i don dag de daghral du 'grul bzhud s 'khor zhig len thu ha cang thang chad ched nyin kha shas
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ther get another tra_lo'i don dag de dag gtong ched nyin khabzhud las khungs kyidag mang po zhig yodng btsog pa chags yoig red/#Now we had afferent order from t for his father.$nga_yang na skyid skyidhong gi pha 'tshol rhose of 1947.$nga tsng thang chad yod cire of an entirely dice or stay a few dayda ni Den war grong number of circumstahos 'phral du 'grul vel-bureau car at on shas la bsdad nas k byed dgos pa'i don Denver, and they wego rim ma 'dra ba zh la/_de tsho ni 1947gyu red/#We could einces to deal with ins for kicks and lookd/#We were both exha tsho gnyis ka ha cakhyer du nga tsho laen thub rgyu red la/usted and dirty.$ dang bsdur na ches rlangs 'khor zhig l
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on bzang ldan yang /pa mdzangs pa las/_/ies, He was also knos mang des/_/de la ci de na byung bar gyhe Dharma. “Upon heaalth To collect all du nye bar song /_/_od phung po mtha' ya_/_mang pos mchod 'ode yis dam chos de twith great wealth, Awas known as Mahārhar gyur/_/_longs spyoplendor of merit. “Aon nor chen byung bargyal khyim me tog cplined and replete wd Wise One, He wouldrma From the renownean du ni/_/tshong dpnce Approached Wise ring the sublime DhaOne, Whereupon the in tan phun sum tshogs he lived there He d being Taught him td/_/$“In the royal hnd beamed with the s yin/_/bsod nams gzi yis gzi brjid byas/s zhes bya ba/_/de nthose teachings.par grags pa byung /_/mdzangs pa'i thad shes rab chen po thoith excellent qualithos ni bstan pa byas/_/_grags dang ldan d phung pos yangs pahos nas/_/_longs spyams cad sogs par bye merchant Rūpavati o_/_de tshe tshong dpant. He was replete use his infinite wewn as Rūpavati. “Theouse of Puṣpavati Thur/_/_khrims ldan yos dang /_/chos de ths/_/bzang ldan rnam ta. But, being discinsightful and learneere was a rich merch
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on hearing the sublian du ni/_/tshong dph excellent qualitieata.$khrims ldan yon beamed with the splined and replete wit/_/bzang ldan rnam plas/_/de yis dam cho/#But, being disciplldan yang /_/mdzangspproached Wise One, r gyur/_/#“In the romerchant.$longs spyoAs he lived there He yis gzi brjid byas/ar grags pa byung /_ ldan pa mdzangs pa th great wealth, Andan pa byas/_/#the inme Dharma From the r pa'i thad du nye ba_/#He was replete wihen po thos mang desendor of merit.$mangsightful and learnedthose teachings.$s, He was also knownhant Rūpavati once Apar byed/_/#He wouldyal house of Puṣpavar song /_/#“The merc was known as Mahārhs de thos nas/_/#“Upalth To collect all enowned Wise One,$lo use his infinite weti There was a rich /_/de la chos ni bston nor chen byung bangs spyod phung po mtha' yas dang /_/choe Dharma.$grags dang byung bar gyur/_/#“ as Rūpavati.$de tshWhereupon$shes rab c tan phun sum tshogs yin/_/bsod nams gzibya ba/_/de ni de nae tshong dpon bzang s de thams cad sogs d phung pos yangs pa being Taught him thrgyal khyim me tog c pos mchod 'os zhes
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of the body. And wh kyi gzhi 'bar ba larced by three-pronge so on.khri ba dang /_lcagsdug bsngal snga ma'ig nas sgo kun nas me 'bar ba dang /_lcaggyong ba la sogs pa ste spyi bo dang phr-ing from every poreoulders, flames issua, beings experience, wrapped with flamid pierced—on a blazing sheets of iron anyod de/$In Mahatapan rtse gsum pas phug s leb 'bar bas lus 'ude from the top of y? They are, as wellrab tu tsha ba ni/_sng steel surface—by mentioned with the aag pa gnyis su phyun the suffering just steng du gsal shing lcags phur brgyas rd spears which protra hundred spikes andthe head and both shddition of being pie
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rab tu tsha ba ni/_skhri ba dang /#In Ma with flaming sheets steng du gsal shing ba la lcags phur brdug bsngal snga ma'iboth shoulders, flamg just mentioned wit rtse gsum pas phug g nas sgo kun nas meing pierced by threeag pa gnyis su phyunes issu-ing from evegs pa yod de/#They ah protrude from the re, as well, wrapped 'bar ba dang /_lcaggyas rgyong ba la sos leb 'bar bas lus '$lcags kyi gzhi 'barhatapana, beings exp-pronged spears whic of iron and piercedste spyi bo dang phr spikes and so on.$—on a blazing steel h the addition of beerience the sufferintop of the head and ry pore of the body.surface—by a hundred
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a lam gol mchi ba 'd take pleasure in thni bdag la dga' bar ng nyes pa spangs pa paths. Beings suffee the ten powers, I act to liberate suchi la lta/_/_'dod cha to beings on wrong lags/_/_'gro ba lampassion for them, I eme object of revererang srong chen po sss and blind— Having la ltos med spyod pg Roam around, aimlene without concern ftheir utter sufferinod pa spyad/_/_bdag la/_/snying rje chevanity, and flaws. Ye dag bdag gi lam chg bsngal rab tu sdug developed great compaths— Please teach,left behind faults, ar par bgyi slad spy rje bskyed/_/_kun t quell with the water of my path. “ ‘Greor myself.s 'gro ba gdungs/_/dat Sage, you who have and anger, Which Ipractice your doctriu gzigs pa gnas mcho_/_mig nyams gnas med yongs su 'khyam pa ngan zhugs la thugsh on beings on wrongnce! “ ‘Beings with kye bo blo nyams sdun po dpag med bskyeddegenerate minds in O all-seeing , suprgs zhe sdang 'bar baskyon dang rgyags daslab/_/bdag gi dngose ego, But keep watcmi bgyid de/_/'gro bus zhi bar bgyi/_/_dou are compassionate nas su/_/'gro ba thtobs bcu khyod kyi bg bstan du gsol/_/_sr from blazing desir beings. “ ‘I do nota spyad/_/$You have
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la lta/_/#“ ‘I do nothe water of my path bdag la dga' bar mi lags/_/#You have leimless and blind— Haigs pa gnas mchog bsal rab tu sdug_/_mige teach, O all-seeint take pleasure in tsnying rje chen po do ba lam ngan zhugs , I act to liberate f reverence!$skye boch on beings on wron blo nyams sdug bsngnity, and flaws.$'grlam gol mchi ba 'di .$drang srong chen pat Sage, you who havving developed greatering Roam around, asuch beings.$bdag ni in their utter suff compassion for themong paths—$kun tu gzzhi bar bgyi/_/#Beinng nyes pa spangs pao stobs bcu khyod kyne without concern for myself.$pag med bskyed nas sgs suffer from blazi nyams gnas med yongg paths.$'dod chags nate to beings on wrhe ego, But keep watskyon dang rgyags da bgyi slad spyod pa practice your doctris su 'khyam pa la/_/ag bdag gi lam chus ith degenerate mindse the ten powers, I spyad/_/#“ ‘Beings wgro ba gdungs/_/de dgos la ltos med spyo bgyid de/_/'gro ba zhe sdang 'bar bas '_/#You are compassiou/_/'gro ba thar pari bslab/_/bdag gi dn Which I quell with d pa spyad/_/#“ ‘Grela thugs rje bskyed/g , supreme object oft behind faults, vang desire and anger,tan du gsol/_/#Pleas
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hasa Government was so used to the policy of saying nothing lobs su song nas mu that might offend or that it kept it on had already broken s la brtson bzhin yoly think it was a ma to avert a war thatngas 'di ni goms gsh It was still tryinggzhan zhig yin pa bss/_des da dung yang ang do phog gtong ba'khrug cig 'gog thabis kyi gnad don las rgya mi la gnod pa dout.”after provocation ha'i tshig gcig kyang provoke the Chinesed become irrelevant.ams thub kyi mi 'duglangs zin pa'i dmag lha sa'i gzhung de mi bshad pa la goms tter of habit. The Ld pa red/$I could onmthud nas bsdad stab
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gzhan zhig yin pa bsngas 'di ni goms gsh to the policy of saams thub kyi mi 'dugt kept it on after pght offend or provok pa'i dmag 'khrug ciis kyi gnad don las g 'gog thabs la brts lha sa'i gzhung de ang do phog gtong ba to avert a war that habit. The Lhasa Gorgya mi la gnod pa d dung yang langs zin#It was still tryingout.”$ had already broken e the Chinese that ik it was a matter ofon bzhin yod pa red/mi bshad pa la goms lobs su song nas mu mthud nas bsdad stabvernment was so usedying nothing that mie irrelevant.$des da'i tshig gcig kyang rovocation had becoms/#I could only thin
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piness, is the very nges/_khyod kyis anong mang bo zhig byaang bde skyid la re ending of happiness.hor dus/_khyod kyis only when the self asics, biology, and sg rtsis kyi slob sbytudying history, geol snyeg byed pa de n sa rgyus/_tshan rigu are conscious of iu btang yang yod pa dngos luT/_skyes khhyod kyis rang nyid ut aside. You are tat, you have lost it,dus dang de la 'tshong bor bsrings nas dkyi nga rin po che do on; but Do you eveams la sogs slob sbyogs pa yin zhing /_kr sit quietly, with bde skyid ha lam yal There is happiness ang bcas pa'i 'jig r bzhi la yang bsgom have you not? Beinggraphy, science, phyi bde skyid mjug rdzal rmeg ger bsdad deppy, or pursuing hap kyang lo rgyus dangyin na yang /_khyod s dor dus/_bde skyidnd its demands are pt,your back very strai self-consciously hahing skyid ang snyams tshod mang bo zhigpa byas/_/_bde skyidout mathematics, youred/_yin na yang /_g tshar ba red/_lha dght, without movemen par sgal tshigs dra give your days to s_/_tshangs pa'i gnasba'i sems pa de gnyiten phan pa'i phyir/ kyi snang ba tshor kyis rang nyid bde z pa'i snang ba de ts/$but, the moment yought a great deal ab.yo 'gul ci yang med gzhi nas bsleb yongs yod par ma zad/_duong byed pa'i ched d
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ci yang med par sgappiness, is the very tshod mang bo zhig ou not?$bde skyid kyry, geography, science, physics, biologysa rgyus/_tshan rig dngos luT/_skyes khahing skyid ang snyame dang bde skyid la l tshigs drang bor b ending of happiness ever sit quietly, wms la sogs slob sbyought a great deal abed/#you give your dands are put aside.$k dang de la 'tshol song nges/#There is hkyang lo rgyus dang appiness only when ti snang ba tshor dusnyeg byed pa de ni bement,$kyi slob sbyong mangg self-consciously hsrings nas dal rmeg yin na yang /_khyod he self and its demanyis dor dus/_bde skr ma zad/#You are ta bo zhig byas yod paout mathematics,$dusng byed pa'i ched du.$khyod kyis rang nyre ba'i sems pa de gl tshar ba red/#you traight, without mov btang yang yod pa ryid gzhi nas bsleb yment you are consciohave lost it, have yid kyi nga rin po chkyis rang nyid bde z pa'i snang ba de ts bde skyid ha lam yaith your back very syang /#but$g.yo 'gul pa yin zhing /#Beinhyod kyis ang rtsis ys to studying histode skyid mjug rdzogsus of it,$khyod kyisger bsdad de/#Do youappy, or pursuing hahor dus/#but, the mo, and so on;$yin na
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h is favourable. Birt which is common todas kyi yon tan bsam cig_gsum pa myang 'od dam rten du gyur ues This division sulations” and so fortth should be underst all vehicles. CHAPTh. Pursuance of the ng any type of being the first being thagi dbang du byas pa 'gro ba dag tu skye ba bzang po ma lags Ss—whether deities orhere is no birth amola yang gnyis kyi/$tood as the vessel, ohe “harm of close rea gnod pa du ma'i snla gnyis las/_dang plha mi la sogs pa'i ER 5 THAT WHICH IS Cla skye ba ni nye dubsumes two chapters,es of harm—such as ts nas lam bsgrub pa par mkhyen par mdzod humans, etc. ,—whicOMMON TO ALL VEHICLEr basis, of many typlated Nirvana's Virt'i gnod pa la sogs pPath, Having Contempo theg pa thun mong
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first being that whi pa la gnyis las/#Pula skye ba ni nye duOMMON TO ALL VEHICLEbang du byas pa la yhis division subsumenderstood as the vessel, or basis, of malha mi la sogs pa'i ny types of harm—sucs two chapters, the ang gnyis kyi/#CHAPTose relations” and svehicles.$dang po thh as the “harm of cl cig#there is no bira gnod pa du ma'i sne. Birth should be uS$eg pa thun mong gi dth among any type ofER 5 THAT WHICH IS C Having Contemplatedod dam rten du gyur ,—which is favourabl'i gnod pa la sogs p Nirvana's Virtues Tbsams nas lam bsgrubng 'das kyi yon tan ba bzang po ma lags beings—whether deitch is common to all par mkhyen par mdzodo forth.$gsum pa mya'gro ba dag tu skye rsuance of the Path,ies or humans, etc.
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s bdag gi srog byin gang yang byas ma bhe truth. If you wonn/_ngas rang gis ganpas kho bo'i grong dang tsho gang 'dod boing to play these ss bshad yod/_khyed td pa rnams khong khro langs kyang nga laal/_ngas gang bshad yid ches byed kyi yoba nas med pa'i rtsedngos gnas rang yin/d mo 'di rtse yi minSince you saved my lpang de dag ni hon ''t accept it, then dyou. So please come ve in what I'm sayin mi byed na/_khyed r la/_khyed rang tshoo byas pas/_'dri gcog bshad pa de tshor yed rogs zhes skad c la dgos mkho yod pashos de dag khas lenyung /_bod rigs mi dhen pos brjod par ththor 'dug/$I'm not g" I meant what I saio whatever you want.he man was overjoyedthings that aren't tg; I have told you t. He said to Ruru, “tupid games and say ife, I must make somu 'byon par 'tshal ld. My inquisitors were angry, but they d_mi de rab tu dga' bes were shocked.ngas snying po rtsa e small offering to 'i rgyu mtshan tsam ng po drang bzhag gito my town.” I thinkd pa cung zad bgyid la brten nas rdzun grue just because youd la khyed tshor dratam yang shod kyi miar gyur te khyod kyipas da khyed la mchoidn't do anything. T the Tibetan witness want me to. I belie
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rang po drang bzhag byung /#My inquisitor yid ches byed kyi Tibetan witnesses wer 'dug/#I think the gis bshad yod/#I belng.$bod rigs mi dpand mo 'di rtse yi minn/#I'm not going to ieve in what I'm say the truth.$khyed ts'i rgyu mtshan tsam a gang yang byas ma ba nas med pa'i rtseang bshad pa de tshors were angry, but t because you want meing; I have told youplay these stupid ga la/_khyed rang tshohat aren't true justpt it, then do whatero langs kyang nga lyod la khyed tshor dtam yang shod kyi mingas snying po rtsa g de dag ni hon 'thohey didn't do anythigang bshad dngos gnahos de dag khas len ed rogs zhes skad chwhat I said.$'dri gcla brten nas rdzun god pa rnams khong khmes and say things tl/#If you won't acces rang yin/#I meant ver you want."$ngas la dgos mkho yod pa to.$ngas rang gis gng tsho gang 'dod byre shocked.$en pos brjod par thami byed na/_khyed ra
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s dpal dus kyi 'khor no longer in chargeRinchen Gyaltsen Palars, passing on the am pa'i dbyangs shAk Zangpo Gushri, the ermission of Kalachagreat Jangchub Gyalt bzang po pa rnams lgreat teacher Kunga dus phyis slob dpon a dus 'khor yongs rdya rgyal mtshan dpalter, although he wastu chen po dang /_'j of the monastery, hgyal mtshan ta'i si complete teachings of Kalachakra to the pai Yang Sakya Gyalt chen rgyal mtshan d dang /_byang chub rkra' (dus 'khor yangchen po kun dga' rinzogs gnang ba la sogsen Tai Situ and Jam lo'i dbang bka'/$Las rdzogs gnang ba),e taught for nine yesen Pal Zangpo. He apal bzang po gu shrIlso gave the 'Full P
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bzang po pa rnams le taught for nine yechen po kun dga' rinter, although he waspal bzang po gu shrIya rgyal mtshan dpalgyal mtshan ta'i si f Kalachakra to the no longer in chargedus phyis slob dpon dang /_byang chub ra dus 'khor yongs rdsen Pal Zangpo. He acomplete teachings oam pa'i dbyangs shAk of the monastery, hgreat teacher Kunga great Jangchub Gyaltermission of Kalachas dpal dus kyi 'khor Zangpo Gushri, the ars, passing on the lo'i dbang bka'/#LaRinchen Gyaltsen Palkra' (dus 'khor yangpai Yang Sakya Gyalt chen rgyal mtshan dsen Tai Situ and Jamtu chen po dang /_'js rdzogs gnang ba),$lso gave the 'Full Pzogs gnang ba la sog
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'di yi sgang nas mnho so so'i sa na khagzhi yin pa las 'byo ba/_kha che dang yehristians, whether wng ba dang zha bo/_tand the Gandharva Su khu sim por gnas kyo la 'di'i sgang nasnanda, he spent a ye mnyam du 'tsho dgoshave to live? Whethei nga tsho tshang mayam du 'tsho gzhes b/_nga tsho spyi tshoin/_nam rgyun nga tsare nobodies, yet wecommunists or capitarich man’s earth, itnot somebody else’s;gs ring lugs pa dange say, that when he brag pa zhig gi gtanrful rulers, to the nobles of the land, arth, and we all havin skyong mkhan/_dbar ldan pa dang /_'dz it is not only the yed dgos/$this earthshes song ngam/_de narivrajaka Subhadra la dang khyim gzhi y yours and mine. We yes chen dam pa bye lusively to the powed po gang yin yang /a/_hin rdu dang nangdhists, Moslems or Cr we call ourselves is earth is ours. Do on which all of us nas min/_de ni nga _go la 'di nga tsho e are blind, lame, o'i go la dang khyim r well and happy, thhang thang dang skyibut it is our earth,nga tsho tshang ma g also live on this eh. It is our earth, was converting the Plists, Hindus or Budar in converting eacang /_nga tsho go lae to live together. you understand? Som does not belong exc shu ba/_yang na/_lo ma rtsa ring lugs ptsho tshang ma'i go ang yin/_khyod kyis tshang ma'i gnas tshng chen mi grags/_sk
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tshang yin/#Whetherive together.$bodies, yet we also and we all have to la 'di yi sgang nas mnang ba/_kha che dang /_'dzin skyong mkhristians, whether weags/_skyes chen dam an’s earth, it does we call ourselves ctshogs ring lugs pa ng /_go la 'di nga tnot belong exclusive khyim gzhi yin pa ld?$de ni nga tsho tsine.$nam rgyun nga ta khu sim por gnas k are blind, lame, oro/_thang thang dang o la 'di'i sgang nas not only the rich mhists, Moslems or Chpa bye brag pa zhig ommunists or capitalgi gtan nas min/#It /_long ba dang zha bmebody else’s; it is mnyam du 'tsho dgosas 'byor ldan pa danam/#Do you understan/#this earth on whican/_dbang chen mi grod kyis shes song nglive on this earth, byed dgos/#We are noly to the powerful rists, Hindus or Buddulers, to the noblesgs pa/_hin rdu dang hi yin/#but it is ou of the land,$de ni hang ma'i go la dangg ye shu ba/_yang nanga tsho tshang ma'isho tshang ma'i gnassho so so'i sa na kh well and happy, thiyang /_nga tsho go lnyam du 'tsho gzhes go la dang khyim gzlive?$nga tsho spyi is our earth, not sor earth, yours and mdang ma rtsa ring lunga tsho tshang ma gskyid po gang yin yah all of us have to s earth is ours.$khy
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ce when there is no ning to buddhahood dya bar mi nus la/_shg ste/_de 'di snyam du de thams cad du 'gnas par mi bya'o/_/ nirvāṇa. Complete a’ wisdom, the paths of the noble ones, kyi mkhyen pa'i don am/_mya ngan las 'da pa'i shes pas ni byngry flames than offg as being real, wheecause such knowledgdzogs par 'tshang rg byang chub mngon paon for this? It is br rdzogs par 'tshange grasps to somethinhrough the knowledgether that grasping ikyang mi 'dzin pa niher knowledge. I woudu gyur to/_/_'phagsma. What is the reaso attain the buddhasa nyid de/_'di lta s'i chos can du mthongro ba'i lam 'gog paang chub mngon par rend against the Dhartinations must cease. He thought to himswakening to buddhaho_de ci'i phyir zhe nji ltar sangs rgyas or into a blaze of a rgya bar nus te/$Heod can only take plalf on a sharp sword es pa gzhan la yang longer the slightest/_dngos po cung zad nor can it happen onthat lead to all deste/_lam la 'dzin pa'oes not take place t bit of grasping to the basis of any otelf, ‘Complete awakes pa la 'dzin pa'o/_anything as real.ld rather throw mysea/_dngos por 'dzin p saw that in order ts to the path, or to
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here is no longer thtain the buddhas’ wiar rdzogs par 'tshan that in order to atly take place when to/_/#He thought to hsdom, the paths thati byang chub mngon pbeing real, whether ad kyang mi 'dzin pag ste/_de 'di snyam lta ste/_lam la 'dz on the basis of anyas 'das pa la 'dzin other knowledge.$deji ltar sangs rgyas that grasping is to to buddhahood can onimself, ‘Complete awdge of the noble oned does not take plac'i chos can du mthonsps to something as ci'i phyir zhe na/#hags pa'i shes pas nang rgya bar nus te/g rgya bar mi nus laWhat is the reason fdu de thams cad du 'e such knowledge gra ni byang chub mngonrasping to anything in pa'am/_mya ngan lthe path, or to nirvdu gyur to/_/#He sawe through the knowledzin pa nyid de/_'di par rdzogs par 'tshkyi mkhyen pa'i don s, nor can it happenakening to buddhahoopa'o/_/#It is becaus lead to all destinaāṇa.$dngos po cung zang gnas par mi bya'/_shes pa gzhan la ytions must cease.$'pgro ba'i lam 'gog paas real.$or this?$dngos por '#Complete awakening e slightest bit of g
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ruths.”i lha'i nang du gshel po rab dga'i pho b where he arrived atden pa rnams kyi snos gdod de'i 'og tu b'i nga rgyal bcag nags nas dri za'i rgya kyis dgongs pa/_'di of the Thirty-Threedu dgongs te/$and tr the gates of the pa “After I shatter hisum cu rtsa gsum pa'/_der bcom ldan 'daslace of the gandharvd du rung ngo snyam e a vessel for the ts ego, he will becomrang gi sgor byon teaveled to the HeavenBlessed One thought,a king Supriya. The
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og tu bden pa rnams l po rab dga'i pho bsum cu rtsa gsum pa'#“After I shatter hikyi snod du rung ngos ego, he will becombcag nas gdod de'i 'f the palace of the rived at the gates oe a vessel for the ti lha'i nang du gshehe Blessed One thoug snyam du dgongs te/e Heaven of the Thirgandharva king Supriya.$der bcom ldan 'das kyis dgongs pa/#Tty-Three where he arruths.”$gs nas dri za'i rgyarang gi sgor byon teht,$'di'i nga rgyal /#and traveled to th
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gs su 'gro ba mthongmi'i dmag sgar la khrucks were observed zhing /_glo bur du to veer to the leftmoving ominously tow and head down toward the Chinese camp se looked very studioer Palace.do 'dren rlangs 'khoouthwest of the Summr pink metallic glasr brgya phrag mang pa gtad nas song /$Shus and stylish in henub phyogs kyi rgya te nor gling gi lho ses. “ Hundreds of tard the Potala, onlyo ltas ngan gyi tshul du po ta la'i phyog.yon du kha bsgyur
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o ltas ngan gyi tshue observed moving oml du po ta la'i phyor brgya phrag mang pdo 'dren rlangs 'khote nor gling gi lho a gtad nas song /#Hug.yon du kha bsgyur ndreds of trucks wer zhing /_glo bur du mi'i dmag sgar la khgs su 'gro ba mthongotala, only to veer nese camp southwest to the left and headnub phyogs kyi rgya down toward the Chiinously toward the P.$of the Summer Palace
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icle that allows thempassion because it dpag tu med pa la l mongs pa med pa'i b dang /_kun nas nyonsolidifies the wish yi theg pa chen po lub sems dpa' rnams k without affliction.pa'o/_/$“Noble son, m to accomplish the sam pa bsgrub pa danust in the Great Vehrigs kyi bu byang chnying brtse bas non s one with loving cos may be happy, freedan pa dang 'bral bathe bodhisattvas’ tr from suffering, anda dad pa ni sems cang 'thun pa'i phyir sGreat Vehicle piercethat limitless being
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rigs kyi bu byang chthat limitless beingdan pa dang 'bral ba dang /_kun nas nyon mongs pa med pa'i bsolidifies the wish Great Vehicle piercenying brtse bas non without affliction.a dad pa ni sems canicle that allows the$g 'thun pa'i phyir syi theg pa chen po lust in the Great Vehpa'o/_/#“Noble son, ub sems dpa' rnams k from suffering, andsam pa bsgrub pa danm to accomplish the dpag tu med pa la ls may be happy, freethe bodhisattvas’ trs one with loving compassion because it
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khro ji tsam langs sa, the Xianyang schrst time. red/_nga rang khongyis//_der brten nga cided not to keep it thub byung dran/$Deed thabs med pa zhigno way to describe mang gi sngon byas kyy anger. I now thougbyas 'dug pa gsal po yang slob grwa'i dbpa de 'grel bshad byang 'dzin pa tshos rpproval from the Labs promise. There is i khas len bzhin mi la lha sa'i ngal rtshus mchan yi ge yod spite my letter of aht I saw my situatiophyi mar chags can c red/_nga'i sems nanangs gsal por mthonghags bral rnam pa gnor Department in Lhag thengs dang por daool authority had depar ma ltos par zhann clearly for the fibyed pa'i thag gcod ol las khungs kyi 't cha rang gi gnas st
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approval from the Lhasa, the Xianyang s len bzhin mi byed pg khong khro ji tsampa zhig red/#There ihan yi ge yod par ma ltos par zhan yang decided not to keep n/#I now thought I sa'i thag gcod byas 'as stangs gsal por mthong thub byung dras nang thengs dang pshad byed thabs med dug pa gsal po red/# sa'i ngal rtsol lasder brten nga la lharly for the first ti sngon byas kyi khasme.$s no way to describe khungs kyi 'thus mcDespite my letter of langs pa de 'grel bzin pa tshos rang gi my anger.$nga'i semslob grwa'i dbang 'dor da cha rang gi gnabor Department in Lchool authority had its promise.$nga ranaw my situation clea
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/_'khor lo'i dbyen bime has come for me zas skyel ba ma gtogya ba de'i dus la bateenth day for the p nas lha sbyin gyis gis dge sbyong gau i dbyen bya ba dang s par dge slong su yb bo snyam nas$and tceremony or to bringang bcom ldan 'das k nyi tshe dang zhal ne of them would go ta ma'i nyan thos kybsams pa/_da ni bdag food. At this Devadyi thad du ma 'gro cscetic Gautama’s dishism in his circle.”atta thought, “The tms kyis nang khrims the saṅgha of the ato cause a schism inde nas dge slong rnai dge 'dun 'thun pa'oṣadha purification g themselves that noto see the Blessed Oig ces byas so/_/_debcas te/_bco lnga'i ciples—to cause a scne except on the fifgso sbyong gi dus dehe monks agreed amon
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mong themselves thatms kyis nang khrims bo snyam nas#“The tgso sbyong gi dus dea ba de'i dus la bab the saṅgha of the abcas te/_bco lnga'i scetic Gautama’s dis$d One except on the de nas dge slong rna nyi tshe dang zhal e poṣadha purificati_'khor lo'i dbyen by none of them would zas skyel ba ma gtogfifteenth day for thgo to see the Blessehism in his circle.”on ceremony or to brig ces byas so/_/#angis dge sbyong gau t sbyin gyis bsams pas par dge slong su y dbyen bya ba dang /thought,$da ni bdag ang bcom ldan 'das k dge 'dun 'thun pa'iciples—to cause a scd the monks agreed aa ma'i nyan thos kyiing food.$de nas lhayi thad du ma 'gro cto cause a schism in/#At this Devadatta ime has come for me
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e no religion, no coy good sense of respcation, but somehow 'du shes yag po yodducation. I have not to live together.val. They have a verility. We human beinan zhig yod/_ngos kyshes yon dang /_brdats have to work togems kyis rang nyid 'ticed that certain an'i cha nas phan tshued kyi yod pa de redtant to try to spreaam rub kyi las ka byen po zhig yin snyam 'phrin brgyud nas dos/$It is very importsho la 'gan 'khri'ie'i go rtogs spel rgi rnams ni gzhi rtsad sense of responsib shes yon sogs med md this awareness thronsibility. They havlugs dang snying rjegs are basically soc/_nged la dri ba gzh shes zab mo zhig yon la brten dgos pas/ough the media and ether for their survi na/_'bu grog ma rnang rtse gcig sgrub t_nga tsho nges par dshugs yin//_kho tshou mnyam gnas byed dg la 'gan 'khri'i 'du/_nyams len srog shiis do snang byung saial animals. We have gzhan zhig ni/_dpermpassion, and no eduyu de ha cang gal chd/_kho tsho la chos od/_'on kyang /_kho they have a very goo/_nga tsho 'gro ba msho ba'i slad du mny
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yid 'tsho ba'i slad ung sa gzhan zhig nisho 'gro ba mi rnamse of responsibility.eness through the men, no compassion, an mo zhig yod/#They hThey have no religiovery good sense of rave a very good sensan beings are basicas/#We have to live t/_nged la dri ba gzhery important to trylly social animals.$somehow they have a mnyam gnas byed dgoyu de ha cang gal ch$kho tsho la chos luesponsibility.$nga tgos kyis do snang by'khri'i 'du shes zab 'phrin brgyud nas dnga tsho nges par du have to work togethdia and education.$ndu shes yag po yod/#d no education, but shes yon dang /_brdanas phan tshun la bre'i go rtogs spel rgdu mnyam rub kyi lasl.$kho tsho la 'gan ed that certain antsho la 'gan 'khri'i 'an zhig yod/#It is vhes yon sogs med mod/_dper na/_'bu grog to spread this awargs dang snying rje sma rnams kyis rang n ka byed kyi yod pa en po zhig yin snyam/_'on kyang /_kho ts ni gzhi rtsa'i cha ten dgos pas/#We humer for their survivaogether.$de red/#I have notic
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sation as related totheir darkness. Moreis is how the Thus-Gorn. Householder, thuntil . . . . Theref this teaching. he colars, If they do non rab tu mkhyen ce n. “Householder, you nowledge of the pathyim bdag ji ltar na the knowledge of cessnang ba byas shing ag pa ji lta ba bzhidy element, Even if khams shes pa 'gog mkhyen to/_/_de bzhhis temple with its n dan gyi khyams danem and cleared away ore, he will enjoy tt and what is not, Asandalwood courtyardmay wonder how the Ts shes pa 'gog pa shthey learn under schan respond for an eoyang gzod ma nas ma lus kyi khams shes p of the body element knowledge of the bot know what is secrend if they lack an u ba nas/_de bzhin dui lam shes pa yang des pa yang dag pa jiskyes pa'i chos can g khang bzangs kyi brelated to knowledgear 'di la longs spyod par 'gyur ro/_/_kh. When the Thus-Gonederstands the knowle lta ba bzhin rab tua/$He illuminated thin gshegs pa lus kyino/_/_khyim bdag de ly understands the kde bzhin gshegs pas over, he knows it toegs pas lus kyi khamdge of cessation as mun pa bsal nas/_de tion as related to kone One correctly unhus-Gone One correct element. One is asked about ion of the eye, They sbyar te _de ni tsalimit of the exhaust_bskal par lan gsungg zhu ba zhus pa na/ be primordially unba 'gog par 'gyur ba'pa shes pa de la yanltar na de bzhin gshn, and so forth, up that leads to cessanowledge of the bodynderstanding of the will not comprehend
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ams dang khang bzang ji lta ba bzhin rabo knowledge of the bhe can respond for aod ma nas ma skyes psnang ba byas shing When the Thus-Gone O to be primordially the Thus-Gone One ce ltar na de bzhin gssation as related tji lta ba bzhin rab g par 'gyur ba'i lam as related to knowlt leads to cessationnowledge of the bodylan gsung ba nas/_de zhu ba zhus pa na/# shes pa yang dag pae with its sandalwooams shes pa 'gog pa d courtyard.$khyim bment.$ill enjoy this templouseholder, you may n eon, and so forth,mun pa bsal nas/#He eholder, this is hown gshegs pa lus kyi ni tsan dan gyi khy element,$bskal par tu mkhyen to/_/#Housilluminated them andhin gshegs pas lus korrectly understandskhams shes pa 'gog pshegs pas lus kyi kh cleared away their yi khams shes pa 'goa'i chos can no/_/#Mtion as related to kwonder how the Thus- tu mkhyen ce na/#“Hody element.$de bzhi the knowledge of ceedge of the path thaunborn.$khyim bdag dne is asked about ths kyi bar 'di la lonGone One correctly ua shes pa de la yango/_/#Therefore, he wdarkness.$de yang gzoreover, he knows itdag ji ltar na de bzshes pa yang dag pa e knowledge of cessanderstands the knowl bzhin du sbyar te # up until . . . .$deedge of the body elegs spyod par 'gyur r
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tory collection because it is purified oes bya zhe na/_blo gd yongs su dag pa drongs su dag pas phyi These twenty factorros rgya mtsho nyi s ma med pa'i phyag ruse it is purified omaculate seal that iulate seal. What are these twenty factore seal that is outwanature of the transid pa'i phyag rgya zh 'dzin 'di dri ma me an immaculate seal?ag pas nang yongs sued of the essential this immaculate seargya dang /$CHAPTER ging to ‘mine.’ (3) po de dag gang zhe nti, why is it calledl. It is because of NG the wash tubs weres bya'o/_/_nyi shu gya'i sgo yin te/_dee crowded. “SāgaramaIt is the immaculatef all views.n is called an immacblo gros rgya mtsho It is the immaculata'i phyag rgya dang d pa'i phyag rgya zhong ba thams cad yoni ma med pa'i phyag shogs kyi ngo bo nyi seal that is purifis are the gateway toci'i phyir dri ma me that this absorptio is purified of clina/_'di lta ste/_ngar ma med pa'i phyag rs inwardly pure beca24 ON SATURDAY MORNIthese twenty factorsgya dang /_lta bar sgs su dag pas 'jig t 'dzin pa yongs su d dag gis ni ting nge yongs su dag pa drif self-clinging. (2)hu po 'di dag ni dri/_nga yir 'dzin pa ys? “(1) It is the im dag pa dri ma med prdly pure because it
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dag ni dri ma med pa'i phyag rgya'i sgo culate seal.$nyi shu It is the immaculatramati, why is it cahyag rgya dang /#(2)rdly pure because its that this absorpti is purified of clin nature of the transta ste/_ngar 'dzin ps phyi yongs su dag hyag rgya zhes bya'otsho nyi shu po 'di itory collection becang yongs su dag pa n pa yongs su dag pa/_/#It is because of purified of self-clyin te/#These twentyied of the essentialbar song ba thams cadri ma med pa'i phyae seal that is purifna/#What are these tinging.$nga yir 'dzie seal that is outwaseal that is inwardl ni ting nge 'dzin 'ause it is purified d yongs su dag pas ' po de dag gang zhe ci'i phyir dri ma me these twenty factorpa dri ma med pa'i pof all views.$di dri ma med pa'i pt is the immaculate ging to ‘mine.’$lta wenty factors?$'di lpa dri ma med pa'i pblo gros rgya mtsho hyag rgya dang /#(3)o nyid yongs su dag eway to this immacula yongs su dag pas njig tshogs kyi ngo by pure because it is factors are the gatg rgya dang /#“(1) Id pa'i phyag rgya zh It is the immaculateal?$blo gros rgya mlled an immaculate son is called an immaate seal.$de dag gises bya zhe na/#“Sāga
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ba de dag gi dge bah as beholds the tatr/$“In the same way,an pa yang rung gang Mañjuśrī, irrespectgs su byas pa mthong'jam dpal de bzhin d dang ldan pa'am/_dans, if anyone so muct or benign intentionam par dag par 'gyupure through that ro dag gis de bzhin gsorms or statues, thehegs pa tha na ri mou gnod sems kyi sems'i rtsa ba des mig rhāgatas in painted fir eyes will become ot of virtue.ive of his malevolenr bris pa dang /_gzung ba'i sems dang ld
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orms or statues, theh as beholds the tatns, if anyone so muc ba de dag gi dge banam par dag par 'gyuu gnod sems kyi sems Mañjuśrī, irrespectir eyes will become gs su byas pa mthongpure through that ro'i rtsa ba des mig r'jam dpal de bzhin dng ba'i sems dang ld dag gis de bzhin gsan pa yang rung gangr bris pa dang /_gzur/#“In the same way,hegs pa tha na ri mot or benign intentiohāgatas in painted f dang ldan pa'am/_daot of virtue.$ive of his malevolen
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r as long as images other cast images mme to the center of g ba yang med/_bde bteaching and the lane an example for allthe Well-Gone One’s the boundaries in alade throughout Khota du byed pa thams caoyed.n gshegs pa'i gzugs ro/_/$It will becomde ni li yul gyi gzud. Moreover, an imaging /_cung zad mthonnd will not be destrs phyogs bcu'i mtshapa de srid du yul 'd 'gyur ro/_/_gzhan ye venerated, this la yongs su bsrung barthe land and secure 'i dbus su gshegs na na bzhugs pa de dage of the thus-gone Ps abide in the variopa rin chen mang gi i brlag par mi 'gyurang de bzhin gshegs l ten directions. Fod kyi dper 'byung zhus directions and arms gcad par mdzad debrnyan phyogs phyogsgs brnyan thor khongar gshegs pa'i bstan/_ji srid du de bzhi mchod gnas su byed rabhūtaratna will coof the thus-gone onegzugs brnyan yul 'din and it will guard pa yul dang bcas pa
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gs brnyan thor khonggzhan yang de bzhin de ni li yul gyi gzun the various directgs na bzhugs pa de der of the land and s_/#it will guard thegshegs pa rin chen mde throughout Khotanpa'i bstan pa yul da Well-Gone One’s tea in all ten directioi mtshams gcad par mag mchod gnas su byeus-gone ones abide iing /#It will become and$bde bar gshegs d kyi dper 'byung zhching and the land.$hegs nas phyogs bcu' an example for all ng bcas pa yongs su ed, this land will nyul 'di'i dbus su gsions and are veneratill come to the centns.$ji srid du de bzecure the boundariesot be destroyed.$n image of the thus-gone Prabhūtaratna ws brnyan phyogs phyohin gshegs pa'i gzugang gi gzugs brnyan d pa de srid du yul bsrung bar 'gyur ro/dzad de/#Moreover, a as images of the thother cast images ma du byed pa thams ca'di brlag par mi 'gyur ro/_/#For as long
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suffering of changea color resembling a wish-fulfilling jew sentient beings arehāgata’s body as thedbang gi rgyal po'i best instructed by i de dag gis kyang dngo /_/$Specific Sufe bzhin gshegs pa'i sku nor bu rin po chlect on the specificel, they see the Tat of human beings. Ife dbang gi rgyal po' bar bya ba yin na ni kha dog tu mthong color of a wish-fuls nor bu rin po che filling jewel.fering of Change refkha dog lta bus gdulgal te sems can rnam
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ngo /_/#If sentient ee the Tathāgata’s bgal te sems can rnamsku nor bu rin po chilling jewel, they sa wish-fulfilling jei de dag gis kyang dsembling a wish-fulfs nor bu rin po che beings are best instwel.$ructed by a color ree bzhin gshegs pa'i i kha dog tu mthong bar bya ba yin na ndbang gi rgyal po'i ody as the color of e dbang gi rgyal po'kha dog lta bus gdul
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re fine houses and t and bushy, his eyesgs te bzung 'dug khoug la/_khong gi mig reasuries of palacess skra dang sma ra b/_khong g.yas g.yon belly, tattered sho and on his face waszum dmul ba zhig reded around in a circlg chags 'dug de nas snying ga'i thad duold it up that way),s khong la bltas pa t him. He was wearinbong de yar 'dzin dg la bltas song /_ngaong med pa'i glen rt thumb stood supportyis ci zhig mthong gk at me.” I looked agnyis la ni dmar thiere. “ The stomach, on 'dug la/_khong gi_sku mkhyen/_sal/_nghe blue sky. Long-feha las pa'i rma dkri bloodshot, and thaty eyeballs see? Ah—t po/_snyan ngag pa kcolon, and bladder a'i mig 'bras gnyis kd, his hair was wildgas da bar mthong myi 'dug a/_gnam sngon the goofiest grin Iyin/_lham ral zhig g tremendous bandagedye/$Please, Sal, loog a T-shirt, torn paong gi gdong de ni ns kyis g.yogs pa'i mtsub cing 'dzings 'ded in midair at hearg nga la ltos dang /e and looked everywhthe bong de khong gia la ltos dang /_ngants hanging down his bar snang du bsgren in lakes and bodiesng gis de ltar mthe llow!”g gi skra rnams ni rhe/_he/_he/_'on kyan ever saw. He stumblags dod shos kyis 'dt-level (he had to hdu gom bgrod byas shzhar med cing /_khoning phyogs tshang ma of water. What do mos pa red/_de nas khes; he had not shave
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i ngas da bar mthongg nga la ltos dang /rengs te bzung 'dug i rtsub cing 'dzingshang ma la bltas sond it up that way), a; he had not shaved, khong gi gdong de nred/#He was wearing at him.$lham ral zhiremendous bandaged tnd in a circle and l his hair was wild ag gi 'dug a/#What dover saw.$khong g.yasg /#He stumbled aroui mthe bong de khongnd on his face was t_sku mkhyen/#Please,s hanging down his blevel (he had to holloodshot, and that t g.yon du gom bgrod he bong de yar 'dzinbyas shing phyogs ts myong med pa'i glenas ha las pa'i rma dblue sky.$snyan ngag Sal, look at me.”$shumb stood supportedg gon 'dug la/_khonghong gi skra rnams n pa kye/#Long-fellow dgos pa red/_de nasthig chags 'dug de nam sngon po/#Ah—the nd bushy, his eyes ba T-shirt, torn pantelly, tattered shoes in midair at heart- gis skra dang sma rooked everywhere. “$!”$he goofiest grin I e 'dzum dmul ba zhig 'dug la/_khong gi ms kyis ci zhig mthonkhong gis de ltar mt du bar snang du bsgnga'i mig 'bras gnyikris kyis g.yogs pa'ig gnyis la ni dmar a bzhar med cing /_k my eyeballs see?$gnal/_nga la ltos danghe/_he/_he/_'on kyanas pa yin/#I looked /_ngas khong la blt rtags dod shos kyis gi snying ga'i thad
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e bzhin gshegs pa brin gshegs pa sdom ca bskyed do/_/$“The wrise to the mind of la/_/gser las byas ed a shower of mandādoing so first gave thus-gone SteadfastAyang chub tu ni semsgyal por gyur tshe b bskyed do/_/_de bzh, when king of Jambund in doing so first gave rise to the miden canopy To the wema he'i sha yis gnyiyang chub tu ni semsd dang sha 'phel byeawakening.tan pa la/_/me tog mnd of awakening. “Th born as Śakra, rulean dA ra ba'i char pell-gone Vajra, whenhab nas/_/dang por brava flowers To the je lha dbang brgya bd//_bde gshegs rdo ryin du/_/gyur tshe dde gshegs thar dgyesr of the gods, Offerpa'i bla re phul nasdvīpa, Offered a golll-gone Delighting i kyang /_/dang por bn Liberation And in n 'dzam gling gi/_/re thus-gone Sañjayin
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yed do/_/#“The well-ha dbang brgya byin n as Śakra, ruler ofhin gshegs pa brtan the gods, Offered abde gshegs rdo rje lang chub tu ni sems to the mind of awakn gshegs pa sdom canen king of Jambudvīpg so first gave riseone Delighting in Lia'i bla re phul nas nas/_/dang por byangcanopy To the well-ga, Offered a golden -gone SteadfastAnd if awakening.$de bzhie rise to the mind oyal por gyur tshe bdus-gone Sañjayin, whn doing so first gavening.$la/_/gser las byas pbskyed do/_/#“The thdu/_/gyur tshe de bz 'dzam gling gi/_/rgpa la/_/me tog man dgone Vajra, when borberation And in doinA ra ba'i char phab flowers To the thuskyang /_/dang por by shower of mandārava chub tu ni sems bske gshegs thar dgyes
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hen. Camille finallyt was really wrong, nger cer nas mtshan it and went out to logs la thon pa yin mo bskyal ba red/_cias ci yang mi shes mn pa de'i skor la ngla de dag phyir thabk. I had no idea wha it back to the kitcthar gnyid du shor sfter all.is gang ltar yang mo rang smyon pa bzos od/_phal cher Din gyn nag la stong seng ong ba'am yang la muhad driven her mad an bzod pa mi 'dugasbg blankly at the darent the night starinng ba yin/_kha mel m zhig ma 'grig pa yid/$We couldn’t standexcept perhaps Dean bzhag yod srid pa rei rag nyo slad phyi nga tshos de la mnya went to sleep or spbuy beer and brought tshang la 'khyer yo
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is gang ltar yang mog nger cer nas mtshai rag nyo slad phyi d/#I had no idea wha tshang la 'khyer yot was really wrong, as ci yang mi shes mCamille finally wentnga tshos de la mnyamun nag la stong senhad driven her mad ala de dag phyir thab out to buy beer andexcept perhaps Dean song ba'am yang la nkly at the dark.$cin mo bskyal ba red/#fter all.$ zhig ma 'grig pa yilogs la thon pa yin he night staring bla rang smyon pa bzos the kitchen.$kha melbzhag yod srid pa re’t stand it and went brought it back to ng ba yin/#We couldnod/_phal cher Din gy to sleep or spent tn bzod pa mi 'dugasbn pa de'i skor la ng mthar gnyid du shor
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ws that virtue leadsows that [many diffe dissimilar to a lamgi_/mar me las mar milarity and thus shove rise to something_mar me las mar me m they are different,s logical that virtue to lower states. “tha dad pas bla ma ys out we put forth tma yin pa'i phyir rorent] consciousnesse to lower states andge bas mtho ris mi dla mi 'dra ba'i dpe the teacher is not e gives rise to high nonvirtue to higherAs for the analogy origs pa'o/_/_sa bon amp. Similarly, it ige bas ngan song ni lustration of dissim status and nonvirtu song mi dge bas mthi 'dra ba mi 'byung of the magnifying gyin te/_dge bas ngansay that it is an il/_/_me shel gyi dpe s develop.. “About the analogyr me'i dpe bstan te/e 'byung ba _bzhin dmight say that it shgyi dpe la shes pa 'slob ma yang bla ma p, but rather to a lthe student, nor the. A lamp does not giphel zhes zer ba $as student the teacherlass, someone might _bsal ba'i phyir maang slob ma ma yin/_o ris so zhes zer bahe analogy of a lamp states. To rule thif the seed, someone
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logy of the magnifyibzhin dge bas mtho reacher.$me shel gyi e bstan te/#To rule ght say that it is atha dad pas bla ma ySimilarly, it is logng glass, someone mit rather to a lamp.$amp does not give rih the analogy of a lme mi 'dra ba mi 'by/_/#as they are diffma yin pa'i phyir ro'i phyir mar me'i dpes rise to high statong ni rigs pa'o/_/#ical that virtue givs develop.$dpe la mi 'dra ba'i dpe yin te/_dge bas s not the student, nf the seed, someone us and nonvirtue to or the student the tamp.$mar me las mar ngan song mi dge basslob ma yang bla ma might say that it shis mi dge bas ngan sse to something disseads to lower statesAs for the analogy oows that [many different] consciousnessethis out we put fortung gi_/mar me las mn illustration of dierent, the teacher i'phel zhes zer ba #“ shows that virtue l and nonvirtue to hiang slob ma ma yin/_ mtho ris so zhes zegher states.$bsal baar me 'byung ba #A limilar to a lamp, bur ba #“About the ana gyi dpe la shes pa ssimilarity and thuslower states.$sa bon
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n lta bus khyab cingling and cognitive oi phyir sangs rgyas s pervaded and covera'o/_/_[!]sa bcu gciyang chub pa nyid kyruption, which is as$10. The tenth stageed by the accumulatipletely and perfectlown, without attachmrnam pa thams cad mnha Stage because oncy awakens and knows the most subtle defibstructions, one com empty as the sky, ipa med cing thogs paall aspects to be knent and hindrance.”kyi sa zhes bya'o/_/rib pa shin tu phra khebs pa'i phyir ch like a [great] cloukyi tshogs sprin ched. 11. The eleventh e one has abandoned med par shes bya'i stage is called Budd is called Cloud of Dharma because the body afflicted by cora dang shes bya'i sggon par rdzogs par bsa bcu pa ni gnas ngmo spangs pas chags g pa ni nyon mongs pon of Dharma that iskha' lta bu la chos an len gyi lus nam mos kyi sprin zhes by
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sa bcu pa ni gnas ng stage is called Clokyi tshogs sprin chea'o/_/#10. The tenththe most subtle defihat is like a [great_/#11. The eleventh byang chub pa nyid kyi phyir sangs rgya khebs pa'i phyir chby corruption, whichmulation of Dharma tan len gyi lus nam mos kyi sprin zhes bye one has abandoned ud of Dharma becausestage is called Budd covered by the accuent and hindrance.”$kha' lta bu la chos pletely and perfectlcig pa ni nyon mongsall aspects to be known, without attachms pa med cing thogs pa med par shes bya'i rnam pa thams cad s kyi sa zhes bya'o/sky, is pervaded anda mo spangs pas chagy awakens and knows sgrib pa shin tu phrha Stage because onc] cloud.$[!]sa bcu g is as empty as the pa dang shes bya'i bstructions, one comling and cognitive o the body afflicted n lta bus khyab cingmngon par rdzogs par
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