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, because of the roon ngag med par byanging place, he will t bar mi 'gyur te_bskirteen eons he will gyur nas srid pa thahirteen eons. For thst the thirty-seven bar du log par ltung dpon med pa dang ma will not fall to thr circling in saṃsār go forth and manifeung brahmin who feltu nying mtshams sbya la mir skye ba thobg 'thun pa'i chos su ste_rab tu 'byung b_bltas pa mthong nga, Lord, I saw him,” t of virtue of this ar du lha rnams dang chub kyi phyogs danis bram ze gang gis brahmin’s action, he being. Then he willwings of enlightenmeba'i rtsa ba 'dis bs du byas nas $Ānandaal pa bcu gsum gyi b joy as he gazed at e lower realms for tods and humans. Aftem btsun pa mthong lags so/_/_kun dga' bont without a teacherthe Tathāgata?” “Yesm cu rtsa bdun mngonr zhing /_'khor bar Ānanda said. “Ānanda, did you see the yode bzhin gshegs pa lkun dga' bo khyod ky mi rnams kyi nang da dga' ba skyes nas or any instruction.take rebirth among gkal pa bcu gsum gyi rth, his final dwellake birth as a humanar 'gyur la des slob bram ze 'di ni dge ma dang gnas tha maa, in his final rebi
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final dwelling place mi rnams kyi nang dn pa'i chos sum cu r final rebirth, his or any instruction.en eons he will takeand humans.$'khor baab tu 'byung bar 'gyho felt joy as he gais bram ze gang gis is brahmin’s action, he will not fall towings of enlightenmegam btsun pa mthong r zhing /#For thirteg in saṃsāra, in his the lower realms foma la mir skye ba thr thirteen eons.$bsktsa bdun mngon du by$ rebirth among gods a said.$kun dga' bo bram ze 'di ni dge bde bzhin gshegs pa lu nying mtshams sbyast the thirty-seven ar du lha rnams dang the young brahmin wa dga' ba skyes nas nda, because of the ar du log par ltung med pa dang man ngag as a human being.$rroot of virtue of th med par byang chub nt without a teacherbar mi 'gyur te#“Ānaas nas #Then he willob ste#After circlinha ma dang gnas tha lags so/_/#“Yes, Lorkun dga' bo khyod ky?”$bltas pa mthong n go forth and manife, he will take birth#Ānanda, did you seeal pa bcu gsum gyi bd, I saw him,” Ānandr gyur nas srid pa tal pa bcu gsum gyi bur la des slob dpon kyi phyogs dang 'thuzed at the Tathāgataa'i rtsa ba 'dis bsk
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me long dang 'dra bthat these ripples oba dang mtshungs pa heet of pure, serene cing gtsang ba'i ng pa de'i brtan pa'i ok place, like the a byung yod pa ngos zin byung la/_de yangf birth and death to the intrinsic Mind zhin gyi rgyu mtshannas skye ba dang 'chrang byung sems zhes, mirror-like water.i ba'i rim pa de dag it was only becausebdag nyid dam rang b nyag gcig la brten os kyi rlung gi bya of the stability ofa'i chu bo g.ya' dagzhig red/$I realizedction of wind on a s
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it was only becausenas skye ba dang 'ch$ of the stability ofzhig red/#I realizedi ba'i rim pa de dagf birth and death to, mirror-like water.os kyi rlung gi bya a'i chu bo g.ya' dagction of wind on a sba dang mtshungs pa byung yod pa ngos zin byung la/_de yangbdag nyid dam rang b me long dang 'dra b nyag gcig la brten rang byung sems zhes pa de'i brtan pa'i cing gtsang ba'i ngok place, like the azhin gyi rgyu mtshanthat these ripples oheet of pure, serene the intrinsic Mind
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and again your mind zhig skye ba dang /ang na yod pa'i byispace between your miyis kyi bar thag rinust this objective oreturn to your breatwants to jump onto tnga tshos dbugs nangg du 'gro la/$Watch in gyi ngang nas rane'i nang du rtsed thng gi blo dang blo dzhib tu bltas na/_rae phyogs sa'i yul gnhat one, like a chilocess creates some s/_nga tshos shes bzhhugs na 'dod kyi yod pa ltar slar yang zd in a playground. Jnd and its object.bservation of the pr du rngub ma thag lah, another object of chags kyi yul gzhanhow, as soon as you attraction pops up rang gi blo ru 'dodg gi blo la de ltar _nga tsho'i blo ni d
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g ring du 'gro la/#Jocess creates some schild in a playgroun du rngub ma thag lain gyi ngang nas ranul gnyis kyi bar tha/_nga tshos shes bzhyou return to your breath, another objecust this objective oe'i nang du rtsed th zhig skye ba dang /d.$rang gi blo dang t of attraction popsnd and its object.$bservation of the przhib tu bltas na/#Wag gi blo la de ltar hugs na 'dod kyi yod_nga tsho'i blo ni dto that one, like a rang gi blo ru 'dod pa ltar slar yang z up and again your m chags kyi yul gzhanblo de phyogs sa'i ytch how, as soon as ind wants to jump onang na yod pa'i byispace between your minga tshos dbugs nang
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snyam/_phal cher miyab tu g.yugs/_mo sbp with it, and droppcome to the island pteng 'gro bzhin yod ng sbal pa za yi yodrul la sdang po med/ed it behind a clustkyi sgye mo'i nang ycross the open groun harmless brown snakthe rats and the fro sbrul tshang nas pher of rocks. She hadf grain.ved about in the pou rdo'i phung po'i rgs bcug _dug med pa'ier behind the hut. Aong yod srid/$She mohe hens into a shelt sbrul rgya smug cigpas/_si tA yis dbyug pa zhig bzung nas s nang du bya de rnam/_mos tsi tsi de tsh, picked the snake urgyab kyi bya tshangyi la thon te sa'i skes. They kept down no quarrel with sna the rats had first robably in someone’snang ngam 'bru rigs brul de yar btegs te zhig gi gru gzings mo char pa'i nang phd. Sita took a sticko gling phran 'dir gyin nas khang chung a 'dra slebs yin namgs. She wondered howring rain, chasing t_de tshos tsi tsi da boat or in a sack oe, flooded out of its hole, was moving a
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come to the island p nang du bya de rnamal cher mi zhig gi gout in the pouring ra'i steng 'gro bzhin tsi tsi dang sbal prgyab kyi bya tshango'i nang yong yod srf grain.$ru gzings nang ngam id/#She wondered howk, picked the snake the rats had first as phyi la thon te s brown snake, floodea za yi yod/#They ke open ground.$si tA yin nas khang chung g po'i rgyab tu g.yu the frogs.$mos tsi ran 'dir ga 'dra slemo char pa'i nang phgs/#Sita took a sticind the hut.$dug med'bru rigs kyi sgye md out of its hole, wg cig sbrul tshang nrobably in someone’s yod pas/#A harmlessped it behind a clustsi de tsho gling phas moving across theul la sdang po med/#ung nas sbrul de yarpt down the rats andyis dbyug pa zhig bzs into a shelter beh boat or in a sack os bcug #She moved abShe had no quarrel with snakes.$de tshosup with it, and drop btegs te rdo'i phunter of rocks.$mo sbr pa'i sbrul rgya smuain, chasing the henbs yin nam snyam/_ph
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power in Tibet, the ispatched from the court of the Chinese Tibetan government wban gyi mdun du gserya nag gi dbang shugs yod pa'i skabs shig yin tshe bod gzhun bum de bed spyod byEmperor to Lhasa.device in the presenas yod srid/$If the g gis rgya nag man jg nas lha sar mngags gtong byas pa'i am u gong ma'i pho brance of the Amban, theould have used this resident minister dChinese had been in gal srid bod nang rg
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g gis rgya nag man jas yod srid/#If the g yin tshe bod gzhun gtong byas pa'i am ce of the Amban, theya nag gi dbang shugg nas lha sar mngagsu gong ma'i pho branould have used this Tibetan government wispatched from the cs yod pa'i skabs shipower in Tibet, the ourt of the Chinese Chinese had been in resident minister dEmperor to Lhasa.$ bum de bed spyod byban gyi mdun du gserdevice in the presengal srid bod nang rg
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the sword, one will invisible sword beag ba de srid du bzlacug la ji srid tsu lyur ro/_/_[!]ldos ro nas de blangs na rimouth, and recite th bzhin du byas te/_[. One will become anldan pa rma med cingrer.e mantra until it ma ma 'dres pa'i ral g med par 'gyur ro/_/stics of good qualitble emperor of vidyārap some red arsenictra until the sword dharas and live for become an unassaila, place it in one’s u tsu lu'i sgra byun$“One should take anan eon. One should w gyis mi thub par 'g sbrul gyi gdengs kari ba byas te khar b[!]mtshan nyid dang r los sgyur bar 'gyus pa byas na thub pari blangs la ji srids lcags gsum gyis dkg pa 'dzin pa'i 'kho a snake. By holding bzlas pa byas la de undamaged sword wit in the three metalsacquires a hood likee gnas pa dang gzhankes a gurgling soundy and recite the manr ro/_/bskal par tshh all the characteri!]'dug pa de srid du
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One should take an uang gzhan gyis mi thlive for an eon.$[!] in the three metalsrap some red arsenicics of good quality ldan pa rma med cing invisible sword bea. One will become andu bzlas pa byas na bar 'gyur ro/_/bskandamaged sword with y holding the sword,gyis dkri ba byas te one will become an thub pa med par 'gyuub par 'gyur ro/_/#Bri blangs la ji sridl par tshe gnas pa d sbrul gyi gdengs kad tsu lu tsu lu'i sgall the characterist khar bcug la ji sriunassailable emperor snake.$[!]'dug pa dldos ros lcags gsum of vidyādharas and bzhin du byas te/#“yas la de nas de blapa'i 'khor los sgyura until the sword acmouth, and recite th[!]mtshan nyid dang e mantra until it mangs na rig pa 'dzin rer.$kes a gurgling soundand recite the mantrquires a hood like a ma 'dres pa'i ral g, place it in one’s e srid du bzlas pa bra byung ba de srid r ro/_/#One should w
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y dispelling clouds ves on being ati praays, those "elephantatural state of restang mun sel rtsol sgerating, are awakenes from that energy, dag/_'gyu 'phro'i rtom the meaning of na, unwavering utter l a process of effortod sgrub byed dang md//_gzhan ni sprin ds pa 'di kun mun pa' and achievement. Thlready-present sun b sems yin lo//_rmongat thought patterns,tshungs par bstan//_ in darkness, far froaches are like attei klong nyid du//_raerefore, these two ke essence of awakene sems kyi ngo bo smompts to create the a las shar ba'ang mi on. They do not undeog tshogs byang chubven and earth. Nowadd mind. All of theseinds of approach are fools are submergedctitioners allege thd mind.s ci dgos//$I hold tenergy or what arisetural great perfectihat it abides as a nad par gnam sa bzhinhen po'i don la ringhown that other appr as different as heaand darkness throughrstand even dynamic to say nothing of thshes na//_byang chub //_rtsal dang rtsal//_deng sang a tir r stirring and proliflom pa'i glang chen des na 'di gnyis khyrang gzhag 'od gsal s" who pride themselmi g.yo gnas par 'dorub kyis//_nyi ma gdng bzhin rdzogs pa cucidity. It can be s
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can be shown that otto say nothing of thhub sems yin lo//#Noened mind.$rmongs paher approaches are le essence of awakenepractitioners allege$gzhan ni sprin dangr rlom pa'i glang ch mun sel rtsol sgrubeaning of natural grs//#They do not undeis khyad par gnam saarth.$deng sang a tipo'i don la ring //#rent as heaven and ethese two kinds of atate of rest, unwaveungs par bstan//#It l dang rtsal las shaness, far from the mte the already-present sun by dispelling kyis//_nyi ma gdod pproach are as diffeliferating, are awak clouds and darknessd mind.$f effort and achieverstand even dynamic /_byang chub sems kyd//#I hold that it a that thought patterselves on being ati r ba'ang mi shes na/sgrub byed dang mtshbides as a natural sAll of these fools aike attempts to creaen dag/_'gyu 'phro'i bzhin//#Therefore, ring utter lucidity.wadays, those "eleph through a process omi g.yo gnas par 'doi ngo bo smos ci dgoants" who pride themzhin rdzogs pa chen re submerged in darks from that energy, ong nyid du//_rang beat perfection.$rtsa rtog tshogs byang c 'di kun mun pa'i klrang gzhag 'od gsal ns, stirring and proenergy or what arisement.$des na 'di gny
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ate syrup over and sg pa de'i nang du brs kha phyes te nga tckets.ba yin/_de nas thab sho'i sba khug nang il ba mgo yang stor take home in our podzangs shing /_cog l them, poured chocole 'dug bltas pa yin/tshang nang gi yar me Ti'i lde khu de'i la bcug nas khyim laometimes strawberriear la phyin cing /_'khyag pa'i sgam rnamkhyag spri'i sgam raam boxes and stuffedams mtshams la sil s$Then we got ice-cre 'khyer thub pa ga rs, opened iceboxes, to see what we couldround in the kitchens too, then walked ade nas nga tsho la 'steng du blugs/_mtsh
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de nas nga tsho la 'am boxes and stuffed them, poured chocolba yin/_de nas thab khyag pa'i sgam rnamckets.$steng du blugs/_mtshdzangs shing /_cog late syrup over and s 'khyer thub pa ga rla bcug nas khyim la#Then we got ice-cresho'i sba khug nang e Ti'i lde khu de'i il ba mgo yang stor tshang nang gi yar mto see what we coulds kha phyes te nga ts, opened iceboxes, ometimes strawberriear la phyin cing /_'round in the kitchene 'dug bltas pa yin/s too, then walked ag pa de'i nang du br take home in our pokhyag spri'i sgam raams mtshams la sil s
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and hearers also ha+hu me/_ta le ta le mahācuru | mili mili_d+hu re d+hu re ma ti li ma hA ti li/_hi ri/_tsi li tsi li Middle also says: Tmo buddhāya | namo d ri ma hA ti ri/_ki ma hA ta le/_tsa le i mahātili | dhume dA d+hu me/_tsa le ts mahāmili | tili tila le ma hA tsa le/_kdhure | tiri tiri mae | dhure dhure mahāuddhas do not appearlitary realizer’s pri ma hA mi li/_ti lid+hu me d+hu me ma hhA d+hu re/_ti ri ti| cili cili mahāciliA tsu ru/_mi li mi l| tale tale mahātaleA ya/_na maHsaM g+hA without support. nali ki li ma hA ki lihāya | tadyathā | ghistine wisdom arises+hA ya/_na mo d+harmahākili | curu curu /_tsu ru tsu ru ma h ma hA tsi li swA hAhi ri khi ri ma hA kna’s Treatise on the/$Therefore, Nāgārjuiri khiri mahakhiri ume ghume mahāghume hough the complete b ya/_tad+ya thA/_g+hve disappeared, a sohume mahādhume | calyod kyi/_na mo bud dtsa le ma hA tsa le/hātiri | kili kili mrang rgyud pa gnyis | cale cale mahācale cale mahācale | kh svāhā |u me g+hu me ma hA gharmāya | namaḥ saṅg
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uru | mili mili mahāi li swA hA/#namo buātili | dhume dhume ti ri/_ki li ki li ri ma hA khi ri/_tstsu ru ma hA tsu ru/na mo bud d+hA ya/_nya thA/_g+hu me g+huma hA ki li/_tsu ru /_tsa le tsa le ma hhure dhure mahādhurele/_tsa le tsa le mahiri mahakhiri | cila le ta le ma hA ta hA ti li/_d+hu me dmaHsaM g+hA ya/_tad+A tsa le/_khi ri khiā |$mili | tili tili mahle cale mahācale | dli | curu curu mahāce tale mahātale | caddhāya | namo dharmāmahādhume | cale cala mo d+harmA ya/_na +hu me ma hA d+hu me me ma hA g+hu me/_te mahācale | khiri k hA tsa le/_d+hu re i cili mahācili svāhhume mahāghume | talya | namaḥ saṅghāya i li tsi li ma hA tsi li/_ti li ti li ma| tadyathā | ghume g | tiri tiri mahātird+hu re ma hA d+hu ri | kili kili mahākie/_ti ri ti ri ma hA_mi li mi li ma hA m
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e we trust him so mug de nyid yin par rthe time it’s our “frphan du grogs po bzakhang pa'i nang du ynams rku ba red/_nga tsho de la yid ches nga tsho hon 'thor e never suspected hinga tsho'i dka' sdug gi 'byung rkyen yanogs rgyu red/_de dus’s constantly stealin our house and we tig yin par bsam gyi yang dogs pa zhig lly investigate do weyod/_nga tshos zhib ng po zhig tu snang pa thal drags nas da lang gi med/_nga tend, but actually het. Only when we realde ni rang nyid kyi ma dang rdzun bshade la nam yang dogs p discover that all ts rku mkhan gzhan zhiend” who’s been thehink he’s a good friyang /_des nga tsho' big shock because w the cause of all oui nang gi ca dngos rhim and always blameng our stuff. Becausangs med/$He lives i mkhan zhig yin la/_ skabs/_rang gis da ng po zhig tu brtsisch we never suspect pa'i blo de ni rkunm.r problems. We get atu brtag dpyad gtongod pa'i grogs po bzargyu red/_de yang nga tsho blo de la namshos rang gi ca dngo others for the thef liar and the thief,
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de ni rang nyid kyi am yang dogs pa zhig_rang gis da phan dunga tsho blo de la nlo de ni rkun ma dan “friend” who’s beenally he’s constantlynd we think he’s a grs for the theft.$ngief, the cause of altrust him so much wega tshos rang gi ca ll the time it’s ourzhig yin la/_nga tsh stealing our stuff.lives in our house aod pa'i grogs po bzam.$hig tu brtsis pa'i ba tshos zhib tu brtang po zhig tu snang g dpyad gtong skabs/i nang gi ca dngos rnd always blame otheo'i dka' sdug gi 'bydngos rku mkhan gzhaood friend, but actu big shock because w the liar and the th never suspect him anams rku ba red/#He langs med/#We get aid yin par rtogs rgye never suspected hin zhig yin par bsam us nga tsho hon 'thoreally investigate das de la nam yang doches pa thal drags nyang /_des nga tsho'r rgyu red/_de yang l our problems.$de dgs pa lang gi med/_ngyi yod/#Because we o we discover that ag rdzun bshad mkhan u red/#Only when we ung rkyen yang de ny grogs po bzang po z$nga tsho de la yid khang pa'i nang du y
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stong nyid rtogs kyang snying rje skye dng smra bcad dang 'de door to your mediting realized emptine have abandoned the ow how to set up the the scene and the athree types of attacbs pa'o//_lnga pa spgsum ka'i tshe'ang zd pa ni/_spros bral techniques for sustathabs bogs 'don bshahelp others, then th silent, and seal thka' zhing gzhan phanTHE RESPONSE This haigs mi shes na gzugsmpassion despite havros bral gyi skyong hment during the thrsimplicity. Once youag sbyar la nan tan ve in solitude, keepity, you should stri gyi rten 'brel bsgrfficult to arouse co sku'i sa bon ma thes two parts: settings/_dben pa brten zhi right conditions ofation dwelling. interdependence to hen pa gsum btang naasn’t been planted. ee stages of simplicctual response. The bya/$But if it is die seed of rupakaya hining and enhancing ss, and you don’t kn
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bogs 'don bshad pa ng snying rje skye dkeep silent, and seaigs mi shes na gzugsa brten zhing smra bhancing simplicity.$ni/#The techniques fcad dang 'dag sbyar e to help others, thns of interdependencbs pa'o//#But if it la nan tan bya/#Onceted.$lnga pa spros bthe three types of astong nyid rtogs kyaptiness, and you don tshe'ang zhen pa gs three stages of simplicity, you should aya hasn’t been plan gyi rten 'brel bsgrka' zhing gzhan phan you have abandoned e having realized emspros bral gsum ka'il the door to your mttachment during theum btang nas/_dben por sustaining and en sku'i sa bon ma theeditation dwelling.$’t know how to set ural gyi skyong thabsen the seed of rupakse compassion despitstrive in solitude, p the right conditiois difficult to arou
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'gyur ro/_/_ji ltare ten? (1) Abstaininesses. What are the e executed; (7) givi la gos dang /_zas skom sbyin pa dang /_g from killing; (2) chos bcus na tshe rii sems can rnams gto can rnams la snying zhe na/$What are th to having many illnoward those who are ) freeing imprisonede and be free from ise ten factors, one (4) resolving to absom killing; (3) speang ba/_gsad par chadr 'gyur te/_bcu gang humans who are to bpreventing others frbar byed pa/_srog gco be slaughtered; (6assionate attitude t ba'i sems can rnamsbcu gang zhe na/_sro(9) embracing with ood pa spangs pa la sare ill; and (10) gi ba/_'jigs shing skrllness. “In what way la byams pas sdud p having many illness pa'i sems can rnamswill have a long lif las kyis nad mang pag pa'i sems can rnad; (8) having a compng refuge to sentienbeings who have beenwithout protection; /_mgon med pa'i semsne’s love those who spangs pa la smon pving clothing, food, rje bar sems pa/_natain from killing; (ining from killing; ghtened and terrifie does action lead to5) freeing sentient ms la skyabs byas paa/_brel zhing phongs bcus na nad mang poking praise of abstatod pa/_srog gcod pastitute. Through thet beings who are friten? captured in order tng zhing nad med pares? Ten factors lead_srog gcod pa spong and drink to the de pa'i mi rnams gtonga/_gsad par chad pa'g gcod pa spangs pa/o 'gyur zhe na/_chos
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bcu gang zhe na/#Whade toward those who pa'i sems can rnamsead to having many i na nad mang por 'gye destitute. Throughlead to having many ining from killing; a gos dang /_zas skoa/_'jigs shing skrag zhing nad med par 'one will have a longos bcus na tshe ringified; (8) having a giving refuge to sens from killing; (3) er to be slaughteredllnesses.$bcu gang za'i sems can rnams lbeen captured in ordhe na/#What are the gcod pa spangs pa/_sent beings who have sems can rnams gtongg; (5) freeing senti ba/_gsad par chad pon; (9) embracing wispeaking praise of a these ten factors, r byed pa/_srog gcodbstaining from killit are the ten?$srog las kyis nad mang pocompassionate attitu life and be free frgyur ro/_/#(1) Abstaare without protectith one’s love those m sbyin pa dang /_ch la skyabs byas pa/_pangs pa la smon pa/tient beings who are_brel zhing phongs pa byams pas sdud pa/ pa spangs pa la storog gcod pa spong baoned humans who are frightened and terr abstain from killina'i mi rnams gtong bto be executed; (7) ur te/#Ten factors lhat way does action ; (6) freeing impris_gsad par chad pa'i d pa/_srog gcod pa sood, and drink to thje bar sems pa/_na bng; (4) resolving tomgon med pa'i sems c 'gyur zhe na/#“In w) giving clothing, fom illness.$ji ltar who are ill; and (10illnesses?$chos bcusan rnams la snying rten?$(2) preventing othera'i sems can rnams l
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_mos bshad rgyur/_mohe bus stops on the du 'gog gi red/_nga There ain’t no flowers there,” she saidr ma la bshad pa yinsaid she wanted to g don’t aim to walk oms de brgal tsam gyiom bgrod snying rje ver it tonight.” “ A_ngas khyed rang spyjust over the line s nas 'khrid 'gro de . “'khor rgya lam steng kha lo ra Do na yod$I said to the blondme tog yod pa ma reddu log 'dod yod zer/ po 'ga' yang mnyam prairie flowers.” “the damn thing and Ie, “What’s up?” She lho phyogs sa mtshaouth of Cheyenne. “ as 'gro dgos pa red/yself. I spend all atsa thang de brgal n steng du gom pa brgamn prairie all by m bltas nas phyi dro fternoon looking at mnyan pa de la grogsdu 'dug ngas skra se/_mos de ltar bshad/us,” I said. “ No, t rang ni sha yen gyia tshos rtswa thang h, listen, we’ll tak pa'i rang gi khyim I’ll take you in a be a nice walk in thehighway and I have t/_spyi spyod rlangs hril po bskyal ba yio home, in Colorado n/_nga do dgong de'iyab nas 'gro 'dod me_ngas dmyal ba de la gcig pur dmyal ba rmo zhig byed/_de la ltar lab pa yin/_mingi me tog khrod du go walk across that di spyod rlangs 'khord/_o/_nyon dang /_ng/_ga re byung song /
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phyogs sa mtshams de de la bltas nas phy bgrod snying rje mo afternoon looking a ni sha yen gyi lho he bus stops on the o walk across that d ba yin/_nga do dgonamn prairie all by mouth of Cheyenne. “$ I don’t aim to walk me tog khrod du gom. “$/#I said to the blong 'dod yod zer/#She tar lab pa yin/#I’llngas khyed rang spyiers there,” she saidog gi red/_nga gcig rgya lam steng du 'g take you in a bus,”e flowers.” “$de la o home, in Colorado nas 'khrid 'gro de l spyod rlangs 'khor du 'dug ngas skra selo ra Do na yod pa'i over it tonight.” “bshad rgyur/_mo rang#There ain’t no flow spyod rlangs 'khor mnyan pa de la grogshighway and I have tr ma la bshad pa yin/_mos de ltar bshad/me tog yod pa ma redyself.$ngas dmyal ba brgal tsam gyi kha o dgos pa red/#No, te walk in the prairien, we’ll take a nici dro hril po bskyal zhig byed/#Ah, listt the damn thing andre byung song /_mos I said. “$min/_spyipur dmyal ba rtsa thsaid she wanted to gde, “What’s up?”$ga po 'ga' yang mnyam tshos rtswa thang gi$o/_nyon dang /_nga just over the line sang de brgal nas 'grg de'i steng du gom dod med/#I spend allpa brgyab nas 'gro ' rang gi khyim du lo
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”ow many topics are iegs par gsungs pa'i g on a heap of moss!_byang chub sems dpa the old trees can h/_/_bcom ldan 'das bit.” “Blessed One, har pa dang ldan pa yba'i dngos po yin nonyams par 'gyur gyi/rnams kyi so sor thawill ensue, and thisongs su bstan pa gan'jam dpal 'di ltar lp forest, where onlyxpounded Dharma and is associated with and bodhisattvas, a is not because one ks with thee, sittinus par rig par bgyi an thos rnams dang /i sgom pas yongs su r pa rnam pa dus bsdracticing the well-e_lta ba'i nyes pas nlags/$And in the deeātimokṣa for hearersVinaya, impairments ear, and the strip oi ma yin no/_/_'jam Mañjuśrī, without pdpal ngas gang du nys well as that whichyang chub sems dpa' is my teaching on prhar pa'am/_so sor thhas faulty views. “Mhing on the] prātimokṣa of bodhisattvas?chos 'dul ba la ni mañjuśrī, the Vinaya ' rnams kyi so sor tncluded in [the teacg yin pa de ni 'dul f sky see it, he tal
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nams kyi so sor tharin pa de ni 'dul ba's su bstan pa gang y#“Mañjuśrī, the Vinapa' rnams kyi so sorchos 'dul ba la ni mi sgom pas yongs su prātimokṣa for heargyi lags/#“Blessed Oulty views.$'jam dpansue, and this is noth it.”$bcom ldan 'dya is my teaching onegs par gsungs pa'i i ma yin no/_/#Mañju pa'am/_so sor thar ers and bodhisattvas'jam dpal 'di ltar l, impairments will eich is associated winyams par 'gyur gyi/_lta ba'i nyes pas npa dang ldan pa yongthos rnams dang /_bytvas?”$l ngas gang du nyan i dngos po yin no/_/t because one has faang chub sems dpa' r thar pa rnam pa dused Dharma and Vinayaśrī, without practicare included in [thene, how many topics ing the well-expound, as well as that whas byang chub sems d teaching on the] prātimokṣa of bodhisat bsdus par rig par b
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\u0f7cna par mdzad p ba des/$Here followtsam zhes mkhyen nassems//_gti mug las lr gsung //_zhes pas arance correspondings pa'i mngon shes th dgag par mdzad na ns great person emanaa mal pa ltar rigs m of the future very das ma 'ongs thams che path. He possessehe snga ma'i skye baogs pa med par mnga'n Rinpoche, when thid clairvoyance withom sbyong ba'i tshul s the story of his bg mdzad pa/_bdag cag bdag nyid chen pos to our common notioted an ordinary appeut obstruction, seeithun par sprul te lang all the hidden thgi snang tshul du thhe 'di'i skye ba dannner of practising tis births in previouns and showed the mas existences. in his life as Butoas skyes par ci phyiad mngon sum du gziggal te 'di dag sems i//_slar yang de lasclearly as well as hings of the past and la sogs pa kha cig a'i tshul ni/_sku ts lkog gyur gyi don 'irth and great deedsbstan/_du nyi sku ts//_de las gzugs nyid
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th and great deeds iences.$ the past and of the as well as his birtance corresponding ti skye ba dang mdzadmngon shes thogs pa g ba'i tshul \u0f7cn future very clearly ma'i skye ba lkog g and showed the mannd an ordinary appearo our common notionsa ltar rigs mthun pathe hidden things ofa par mdzad pa'i tshhs in previous existdu nyi sku tshe 'di's pa kha cig gi snan path.$sku tshe sngaruction, seeing all voyance without obstRinpoche, when this r sprul te lam sbyon'ongs thams cad mngoul ni/#Here follows yur gyi don 'das ma the story of his bir/#He possessed clairer of practising thegreat person emanateg tshul du tha mal pn his life as Buton n sum du gzigs pa'i pa/_bdag cag la sogmed par mnga' ba des
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at we had a safe pass we crossed the bripa zhig langs nas bsAdhe?”ang nga'i lag nas bznter Nepal, I prayedul yod cing der bod ft Tibetan land to eg ba dang /_lam du b gi pha rol na bal yugs drag btab pa yin gsol ba smon lam shbod sa dor nas bal yar chad mi yong ba'ia de tshur yong ba de side that was Nepaul brgyud rgya gar du ma phyin gong ngass/_khyed rang a bde ung ste 'di ltar driyin pas/$Before I le bya ba lam 'gro yond, asking, “Are you an standing alone. Adge, he approached u to Dolma to protectsa mtshams bcad thig/_zam pa'i steng gi us and to ensure thsage all the way to l, there was a Tibet rje btsun sgrol martu slebs skabs bod pIndia. On the other s and touched my handad 'dug nged tshos zam pa de brgal nas side of the line, thbal yul gyi sa thog
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to ensure that we hs and touched my handge, he approached utan land to enter Nede tshur yong ba danan standing alone. A yod cing der bod pad, asking, “Are you u ma phyin gong ngasl, there was a Tibetar chad mi yong ba'iugs drag btab pa yinside of the line, thbod sa dor nas bal y slebs skabs bod pa /#Before I left Tibei pha rol na bal yul rje btsun sgrol marg ste 'di ltar dris/pal, I prayed to Dolad a safe passage alAdhe?”$zam pa'i steng gi sama to protect us ands we crossed the brig nga'i lag nas bzunn pas/#On the other ul brgyud rgya gar de side that was Nepa bya ba lam 'gro yon mtshams bcad thig g_khyed rang a bde yi zhig langs nas bsdag ba dang /_lam du bd 'dug nged tshos zam pa de brgal nas bal yul gyi sa thog tu gsol ba smon lam shl the way to India.$
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hams cad der ma 'dusmigs/_phung po'i raning rtogs so/_/_'jigg pos phung por mi d rten la yang dag panyid khong du chud cegates do not exist.ence. Why is this? L$The wise understand the aggregates as ameans the five aggrenot conceptualize th They do not observe ma yin pa'i mtshan g rten las 'das par y the wise, the aggrcteristic of falsity rten 'dzin 'jig rtee world or transcendpo lnga'i don to/_/_g bzhin du mi dmigs/ dag gis brtags na p. By seeing the worlion. All worldly pheld to have the charaokadhara, the world d as false, they do rten la yang dag pa and realize the wormkhas pa dag ni 'jigas 'jig rten nam 'ji'jig rten gyi chos tn zhes bya ba ni nyenomena are included hung po med de/_phunt, if investigated b ma yin par mthong bgates for appropriatin this category. Ye pa med de _mkhas paes.ggregates, or the nature of the aggregatmi rtog go/_/_de ci'i phyir zhe na/_'jig bar len pa'i phung
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migs/_phung po'i ranlse, they do not con have the characterie included in this cates for appropriati wise, the aggregateig rten las 'das pareing the world as fature of the aggregates.$bas 'jig rten nam 'jg pos phung por mi dten 'dzin 'jig rten phung po med de/#ifstic of falsity.$'ji mi rtog go/_/#By se the aggregates as a rten la yang dag paos thams cad der ma worldly phenomena arrealize the world toar len pa'i phung pokadhara, the world mzhes bya ba ni nye bnyid khong du chud cceptualize the worldeans the five aggreging rtogs so/_/#The ggregates, or the na or transcendence.$d investigated by the'dus pa med de #All e ci'i phyir zhe na/#They do not observeg rten la yang dag pg bzhin du mi dmigs/s do not exist.$phuna ma yin par mthong ma yin pa'i mtshan on.$'jig rten gyi chpa dag gis brtags na#Why is this?$'jig rategory. Yet,$mkhas wise understand and mkhas pa dag ni 'jig lnga'i don to/_/#Lo
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in gshegs pas bsam g conducive to penetrd.on, he can respond f lta ba bzhin rab tu'i bsam gtan de dag rectly understands casked about the knowunderstands those cathat lead to the conr na de bzhin gshegs mkhyen to/_/_de bzh ji lta ba bzhin rab gang dag gis nges pthis temple with its sandalwood courtyarod pa'i bar du 'gyuration. In this way toncentration. When trgyu gang dang rkyeng ba nas/_de bzhin du sbyar te longs spyhe Thus-Gone One is tan shes pa de la yagi rgyu de dang rkye pas bsam gtan shes he Thus-Gone One corar 'byed pa'i cha dacentrations that aren de dag yang dag pang zhu ba zhus pa nafore, he will enjoy ledge of concentratior an eon, and There/_bskal par lan gsunuses and conditions ro/_/$He correctly pa de yang dag pa ji tu mkhyen te_de ltang 'thun par gyur ba
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this temple with itshat are conducive to bsam gtan shes pa dfore, he will enjoy $de bzhin gshegs pasthe concentrations t sandalwood courtyara nas/#he can responOne correctly unders gang dag gis nges p'i bsam gtan de dag ongs spyod pa'i bar ar 'byed pa'i cha darectly understands td for an eon, and$des pa na/#When the Th lta ba bzhin rab tu bzhin du sbyar te ldu 'gyur ro/_/#There of concentration,$brgyu gang dang rkyenng 'thun par gyur bapa de yang dag pa jigi rgyu de dang rkye ji lta ba bzhin rabhose causes and cond tu mkhyen te#He cortands concentration.s way the Thus-Gone itions that lead to e la yang zhu ba zhu penetration.$de ltad.$n de dag yang dag pa mkhyen to/_/#In thius-Gone One is askedskal par lan gsung b pas bsam gtan shes about the knowledger na de bzhin gshegs
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ag gi 'dir ci zhig r/_de nas khra des rg surrounding the roy. ‘This is what I doreturn the favor,’ a stay here. I shall nyed par gyur cig gucag gi 'tsho ba ni 'is is my livelihood,grogs po khyod dka' bas 'tsho ba 'di ltat, ‘Whatever I get tyal po'i pho brang 'as/_des smras pa/_grhing 'dug gam/_rngon to support myself.’ my life. I need to gcad par bya'o zhes di yin te_thabs 'disan end,’ and departeelihood by toiling sas mi de la sbyin par bya'o snyam ste/$‘khor du song nas/_bd and give to him.’ lo/_/_de nas khra d “The hawk thought, ’ replied the hunterbsab dgos so snyam n bu zhig gis 'tsho zput your poverty to ogs po khyod 'dir 'd sngon bdag gi srog s khyod kyi dbul ba o, my friend?’ “ ‘Thbyas nas song ngo /_awk went to the areaes bsams pa/_mi 'disd. “After that the h bdag gis de khyer noday I’ll carry backDo you earn your livug shig dang bdag gial palace. He thougha bdag gis drin lan pas smras pa/_bdag bdag 'tsho ba tshol‘This man once savedphyung bas na/_'di lnd said, ‘My friend,
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r,’$des smras pa/#anin te#“ ‘This is my la sbyin par bya'o grogs po khyod dka' ood by toiling so, mong ngo /_/#‘My friell put your poverty hat I do to support des bsams pa/#“The livelihood,’ replieds sngon bdag gi srogmyself.’$de nas khras man once saved my oday I’ll carry backir ci zhig rnyed par smras pa/_bdag cag bas 'tsho ba 'di ltas rgyal po'i pho brawk went to the area dis bdag 'tsho ba tsod 'dir 'dug shig dalife.$'di la bdag gis drin lan bsab dgosd to return the favo the hunter.$thabs '/#“After that the harted.$de nas khra deng bdag gis khyod kyl palace.$bdag gi 'dsnyam ste/#He thoughya'o zhes byas nas s gyur cig gu bdag gid said,$grogs po khyng 'khor du song nasto an end,’ and depagi 'tsho ba ni 'di you earn your livelih phyung bas na/#‘Thi and give to him.’$t, ‘Whatever I get ti dbul ba gcad par bnd, stay here. I sha so snyam nas/#I nees de khyer nas mi desurrounding the royahing 'dug gam/#‘Do yhol lo/_/#‘This is w bu zhig gis 'tsho zy friend?’$rngon pashawk thought,$mi 'di
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ar rdzogs par 'tshani bla na med pa yanga/_byams pa legs so o awaken fully to unpa'i tshogs la gnas thos pa de ni de ltaa discourse is of grgyas rnams kyis yongi byang chub mngon pexcelled and perfects su bzung bas myur dag par rdzogs pa'it!”, hearing this Dharms. Bhagavān, beings 'i sems can de dag nwho hear this Dharmadu bla na med pa yan/_btsun pa bcom ldang rgya bar 'gyur lageat benefit to beinghas, they will soon s so/_/_bcom ldan 'd discourse belong toas kyis bka' stsal plegs so/_/$“Bhagavān the assembly of tho, Maitreya, excellenkyi rnam grangs 'di Bhagavān. “Excellentwakening.” said the fully awaken to unexd Bhagavān, because bcom ldan 'das chos they will be embracezhin gshegs pa dgra se who are certain t awakening. Respecteang dag chos kyi rna/_/_bcom ldan 'das gd by the thus-gone, bcom pa yang dag par byang chub la nges rdzogs pa'i sangs r 'das de dag ni de bcelled and perfect a don chen po lags sor sems can rnams kyiworthy, perfect buddm grangs 'di thos papar 'gyur ba lags teg dag par rdzogs pa'
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ldan 'das gang dag e certain to awaken y will be embraced b, they will soon fulthy, perfect buddhasfully to unexcelled 'di thos pa'i sems ān, beings who hear ogs la gnas par 'gyugs so/_/#Respected B don chen po lags soening.”$bcom ldan 'd rdzogs pa'i byang c'i byang chub mngon y the thus-gone, worhub la nges pa'i tshthis Dharma discoursurse is of great benthos pa de ni de ltakyi rnam grangs 'di ng this Dharma discong rgya bar 'gyur lag.$btsun pa bcom ldan 'das de dag ni de e belong to the assecan de dag ni bla nar sems can rnams kyiegs so/_/#“Excellentand perfect awakeninr rdzogs pa'i sangs led and perfect awakng dag par rdzogs pags su bzung bas myur.$byams pa legs so l, Maitreya, excellenas kyis bka' stsal pa/#said the Bhagavānbzhin gshegs pa dgraefit to beings.$bcom du bla na med pa yambly of those who art!”$r ba lags te/#Bhagavhagavān, because the/_/#“Bhagavān, heari med pa yang dag par bcom pa yang dag pabcom ldan 'das chos chos kyi rnam grangsly awaken to unexcelpar rdzogs par 'tshargyas rnams kyis yon
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hyir yar la longs/_kha ma bshad par bsda brten/_bgrod lam labshad dus/_shes tsha 'go tshugs/_gtan naa de gnad 'gag med/_r ba zhig bskyar zlo Stop saying “I wishaway, doesn't mean ldreams and goals.ston pa min/_ngas khmove closer to your du bkyed nas skad cg to you or staying sbub tu 'gyel na/_pger matters. Today i mtshams zhog ngas b_'on kyang /_khyod kkhyod kyis skad cha ” and start saying “han pa zhig yin/_der phyir thon nas rangd pa des/_ngas khyedy repeating what youde ring ni nyi ma gzI will”. Never quit.yed la nga dran pa'ined yesterday no lonf you listen, you mas ma 'dor/_khyod khagsar pa zhig shes sr pa tsam yin/_ngas r dus tshod cig spradou talk, you are onlt back on track and w. If I'm not talkin'm just giving you sy learn something nesgrub thub/$When | y gi rmi lam dang dmiang rgyang thag ringgs yul gyi nye sar syis nyan pa yin na/_ rang brjed song ba e smon byed zer rgyuid/_nga khyed rang dya nges yin zer rgyu've forgotten you, Iha sang gang byung b already know. But ikyod/_khyod kyis de ome time to miss me. hack up. What happes tsam byed kyi yod/s another day. So ge If you stumble, get
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some time to miss ma/_gsar pa zhig sheshyed rang dang rgyanmove closer to your r skyod/_khyod kyis la phyir thon nas ra 'dor/#Never quit.$ l've forgotten you,ow.$'on kyang /_khyo srid/#But if you likhyod kha sbub tu 'gde sgrub thub/#So gey no longer matters.ed song ba ston pa mg away, doesn't meande gnad 'gag med/#Whing to you or stayinin/_ngas khyed la ngdreams and goals.$ zer rgyu mtshams zhder brten/_bgrod lamday is another day.$d kyis nyan pa yin n nas skad cha ma bsha dran pa'i dus tsho zer rgyu 'go tshugsd cig sprad pa tsam sang gang byung ba #When | you talk, yo_ngas khyed rang brjzhan pa zhig yin/#Tobshad dus/_shes tshat back on track and ang gi rmi lam dang at happened yesterda I'm just giving youdmigs yul gyi nye sayin/#If I'm not talkg thag ring du bkyedle, get hack up.$khasomething new.$nga ku are only repeatings tsam byed kyi yod/sten, you may learn ad par bsdad pa des/r ba zhig bskyar zlo/#Stop saying “I wiskhyod kyis skad cha yel na/_phyir yar la what you already knog ngas bya nges yinh” and start saying longs/#If you stumb“I will”.$gtan nas me.$ngas re smon byed$de ring ni nyi ma g
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phyogs de dag kyangan 'das gshegs pa nam ldan 'das kyi snya/$After she scattered the whole area to alk across the muddyrta'i 'phang lo tsamOne, they were also rdzi char drag po cgusty rain had turneu gyur nas/_de'i 'oges over the Blessed sed One started to wmud, and as the Bles tu sa phyogs 'dam rd her two blue lotusof chariot wheels ovn gyi gong du shing gyis brlabs so/_/_sas de gnyis kyang bcoo canopies the size area,shing 'dug par byin blessed so that theydzab can der bcom ld ears. “The strong, hen pos 'dam rdzab tldan 'das la gtor naer the Blessed One’s transformed into tw gyis bla rer chags ud pa la gnyis bcom
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zab tu gyur nas/_de' area,$r two blue lotuses okyang rdzi char dragpa na/#“The strong, n gyi gong du shing nsformed into two canopies the size of csed so that they trased One started to wmud, and as the Blester she scattered hehe Blessed One’s earhariot wheels over tdam rdzab can der bci 'og tu sa phyogs 'm ldan 'das kyi snyad the whole area to om ldan 'das gshegs gyis bla rer chags ldan 'das la gtor nagyis brlabs so/_/#Afrta'i 'phang lo tsamver the Blessed One, po chen pos 'dam rdalk across the muddyud pa la gnyis bcom they were also bless de gnyis kyang bcos.$sa phyogs de dag shing 'dug par byin gusty rain had turne
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he more it wants to on for other sentien du skye dgos/_de bz yin na bshad dgos mide of the story. Ti/_dman sa 'dzin pa da red/_dus tshod kyi generating compassig drang po'i sgo nasf cyclic existence imang du 'phags 'dod r du rang gi rtsa ban general, and in pato the earth. Beforerise upwards, the mo'i mi la/_kha khu sitioner must think ab 'dod pa'i sdong po e and grateful. Sileme will.ycle of existence. Tang bka' drin bsam ss bshad yong gi red/nam mkha' la reg parre it has to grow do$A tree that wants trticular the sufferidown to earth, humblhes bya dgos/_khyed i lo rgyus de ga duser to someone who do kyis rang phyogs kyt beings, the practihin du/_mi tshe'i naesn't value your wor extend its roots inngs of the differento touch the sky mustout the sufferings orang gi skad cha la in life, we must be wnwards. So to rise realms within the c de sa 'og la brkyan yag shos yin/_khyed par du gu yangs danm por gnas pa de lanzhig yin na/_nges pana/_mar thur la mangrin thang mi spod pads. You don't always have to tell your sng mtho sar 'phags pa la/_nga tshos ngesnce is the best answg dgos/_yar gyen la
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to rise in life, we more it has to grow side of the story.$dwants to touch the snas/_dman sa 'dzin pe dgos/_de bzhin du/#The more it wants tg dgos/#A tree that red/#You don't alway 'phags 'dod na/_markha khu sim por gnaso rise upwards, the dang drang po'i sgo h, humble and gratef pa de lan yag shos nam mkha' la reg par nang mtho sar 'phagdownwards.$mi tshe'iin na bshad dgos ma oots into the earth.ad cha la rin thang yis rang phyogs kyi yong gi red/#Time wizhig yin na/_nges pas pa la/_nga tshos n thur la mang du skymust be down to eart your words.$khyed k$yar gyen la mang dua dang bka' drin bsam shes bya dgos/#So ll.$lo rgyus de ga dus ys have to tell your ul.$khyed rang gi skne who doesn't valuebest answer to someomi spod pa'i mi la/_ges par du gu yangs yin/#Silence is the de sa 'og la brkyanr du rang gi rtsa baky must extend its r 'dod pa'i sdong po us tshod kyis bshad
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ue. They throw themsis 'jug/_byaXng phyo/_gang smras pa la be too are indication blun por shes par btly believe it. Whatfrivolous acts of thag tu yid rton byed/ byung las la nan gydelights them. Such gs su gom pa bdun boden par 'dzin//_gangfool. They claim to ication. They insultoose chases, they fos grol bar bstan to/ ignorant. Whatever bu'o//_'di yang blug mthong che//_'di 'elves. Such are the they see they instanish. They repeat wha others and have a hare the signs of thertags//_mthong ma thto them. They harm okhor ba thams cad lallow. Only flattery an la 'tshe//_brnyasr khas len byed//_mas that someone is a dra gang byung blun thers with no justift mark the fool. Thethat are unfamiliar they cannot accomplabout things they do These are signs thai yon tan smra//_rgys don yang gya tshomrmongs pa rnams kyi e rjes 'brangs//_ngotask occurs to them.e fool.r ba ni/_srid pa'i 'ever is told to themyed//_ma dris rang gn por mtshon pa'i br sgrogs//_'dis kyanggya gyur 'khrid na d byed pa//_'di 'dra thabs byed cing ranhout analyzing it. T they consider it tr bstod tsam gyis mgu bzhin smra//_ma shey agree to work thathave good qualities leads them on wild gtever they hear, witigh opinion of themshey preach nonsense brtags gang thos den’t understand. Thesu mtshan med par gzh/_zhes gsungs pa ltapo yin//$If someone elves into whatever da//_mi 'grub bya ba
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o yin//#Such are thetask occurs to them. it.$ma shes don yang gya tshom sgrogs//claim to have good qthag tu yid rton bye work that they canndon’t understand.$'dtoo are indications tod tsam gyis mgu by they follow.$ngo bsgya gyur 'khrid na dese are signs that mre the signs of the someone leads them oignorant.$mthong ma byed//#They agree to#They preach nonsens insult others and he they instantly beltshon pa'i brda//#This kyang blun por shjustification.$brnyas thabs byed cing rapa la bden par 'dzinol.$ma dris rang gi frivolous acts of telves into whatever ra gang byung blun park the fool.$mi 'grto them they considee about things they r it true.$gang byunualities that are und//#Whatever they seave a high opinion oy delights them.$'died pa//#Only flatterharm others with no f themselves.$'di 'dtags gang thos de bzat whatever they heayon tan smra//#They 'dra rmongs pa rnamhin smra//#They repe$'di yang blun por mieve it.$gang smras ug/#They throw themss kyi rtags//#Such ahan la 'tshe//#They he fool.$r, without analyzingthat someone is a fofamiliar to them.$rgyu mtshan med par gzub bya bar khas len ot accomplish.$ma bres par byed//#These n wild goose chases,//#Whatever is told e rjes 'brangs//#If g las la nan gyis 'jng mthong che//#They
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juncture of four greste dper na/_sgyu mamu tig dang /_bai dU /_nor dang 'bru danrigs kyi bu 'di lta khan gyi slob ma mkhrystal, and coral, aldiers or collectionig tu bsdus nas sgyuhogs dang shing rta's of elephants, horsdag gam/_gseg ma dagg /_man shel dang /_ and produces all kies, chariots, and soas pa zhig lam po ch granaries. At that ma'i las rnam pa sn beryl, seashells, collowing example: A impossible for the e'i bzhi mdor 'dug sang /_nor bu dang /_i tshogs dang dpung ogs dang rta pa'i ts/_glang po che'i tshltaneously appear tomagician or his skilbu chung gi tshogs dte/_rtswa dag gam/_lbyi ru'i tshogs dang, pebbles, or stonesdirect way. “Noble sgrass, leaves, twigsding himself at the ns, such as regiment mkhan nam sgyu ma multimate and conventtime,a tshogs 'di lta steat roads, assembles s of jewels, pearls,stan na$Hence, it ison, it is like the fr+ya dang /_dung dance of wealth and gra'i tshogs rnam par bnds of magic illusiolful apprentice, finional truths to simuo ma dag gam/_shing a single mind in a gam/_gyo dum dag gcin in treasuries ands well as an abundang mdzod dang bang ba
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elephants, horses, apprentice, findingang ba'i tshogs rnamrs or collections ofs sgyu ma'i las rnamof magic illusions, ng dang /_man shel d'dug ste/_rtswa dag ta ste/_glang po chema dag gam/_gyo dum bai dUr+ya dang /_ducian or his skillfulru dang mdzod dang b himself at the juncshing dag gam/_gseg pa sna tshogs 'di l jewels, pearls, ber par bstan na#A magiu ma mkhan gyi slob ma mkhas pa zhig lamhogs dang /_nor bu df wealth and grain ichariots, and soldieson, it is like the g rta'i tshogs dang gam/_lo ma dag gam/_rigs kyi bu 'di lta ,$ produces all kinds ll as an abundance ooads, assembles grasture of four great rsuch as regiments ofdpung bu chung gi tsgyu ma mkhan nam sgy po che'i bzhi mdor a'i tshogs dang shins dang /_nor dang 'bang /_mu tig dang /_n treasuries and graste dper na/#“Noble yl, seashells, crysts, leaves, twigs, penaries. At that time'i tshogs dang rta pang /_byi ru'i tshogal, and coral, as webbles, or stones anddag gcig tu bsdus nafollowing example:$s
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, iirilpyadl1at11). esponse to this objehi ba lhas gsham ltad pa med par yang //t Is something quiteal stream Can it be ras bu myong ba po gext of a single ment karma and the persodang //_der bdag bye_yu bu gnyis ka la gsis of the act and fgcig la ni brten nasAnd only in the contth you and we are inruit are not the samde bas na/_gal te la impossible to see. srid ma yin//_rgyud e next verse. The baacks scope for its ainous with its resulis there in our debats will later reap tctivity. On this, boction is found in thr gsungs/_71)_bya bae fruition are two ss gsog pa po dang 'bTherefore, if the pe_skyon 'di spong ba'/_las 'bras kyi rname, And thus a self lhe fruit. gzhag 'chol ba red/ting? A cause cotermlaw of karma is violated. Shantideva’s r accord— What point su//$zugs med khamseparate people, the said that one who acnyis so so ba yin nad don med ma yin nam 'bras gzhi tha dad //_mthong ba 'di ni rub pas//_'dir brtsarson who accumulatesn who experiences thi lan du slob dpon z//_72)_rgyu ldan 'bras bu dang bcas zhes
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an 'bras bu dang bca gzhag 'chol ba red/di ni srid ma yin//# both you and we aredir brtsad don med ms//#The basis of thede bas na/_gal te lareap the fruit.$ gzhi tha dad dang / in accord— What poing ba'i lan du slob s gsog pa po dang 'bis found in the nexta yin nam//#On this,gcig la ni brten nasnt is there in our derson who accumulateed par yang //_yu buwith its result Is se mental stream Can he fruition are two s karma and the pers/_der bdag byed pa mlated.$skyon 'di spodpon zhi ba lhas gsham ltar gsungs/_71)# gnyis ka la grub pasible to see.$rgyud e to this objection e context of a singl/_las 'bras kyi rnam for its activity.$'s a self lacks scope#Therefore, if the ps zhes//_mthong ba 'ras bu myong ba po g act and fruit are nseparate people, the verse.$bya ba 'brasnyis so so ba yin naon who experiences tot the same, And thuShantideva’s responsA cause coterminous su//#And only in thwho acts will later omething quite impos law of karma is vioit be said that one ebating?$72)_rgyu ld
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sgom sgrub ni mi tshyang dag pa 'i sgom f the most importanttand what is right myer cig reg pa las hthe operations of on$Meditation is one ol:_nang bsam blo'i sag pa 'i sgom sgrub e when there is any editation there mustni gson pa dang bralnot to practice mediyams len byed pa de a zhig yong mi thub/a de min/_bar do'i s rang sems kyi g.yo ntion is not possibl zhig 'char yong ba to get a degree. To ba ste/_'chi ba'o/_e'i nang nas yig rgy /_blo rtse gcig tu e” of anything in spa cang gal 'gangs chsgrub de nges rtogs cig nges rtogs byed iritual matters is dsuffering? To undersed dgos/_yin na yangright meditation is passing examinations rtse gcig tu gnas p be an awareness of _cha tshang ba'i bloform of resistance.more important than things in life—far tation. The “practic understand what is teng nas gang zhig ns, But complete attee’s own consciousnespa de ni sgom gang zbyed par nges par dugnas ched sems la ci'gul de rtogs par bye ba'i bya bzhag cig yin/_de nas/_yang deadly. In the bardo,ugs 'phrod de lag kh who will dispel my dug bsngal su yis seder rgol ba byas na/hig nyams len byed p
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r nges par du rang s there must be an awny form of resistancen byed pa de ni gsoi blo rtse gcig tu gnas pa zhig yong mi yang /_blo rtse gci is right meditationpa 'i sgom sgrub cigg tu gnas ched sems g pa 'i sgom sgrub dg bsam blo'i steng n nges rtogs byed pa ible when there is ae min/#To understanda cang gal 'gangs chthub/#But complete aareness of the operan pa dang bral ba ste nges rtogs byed pathan passing examinaonsciousness,$yin nayer cig reg pa las h/#To understand what rtogs par byed dgos what is right medittions to get a degre—far more important e ba'i bya bzhag cigla ci zhig 'char yons is deadly.$yang daas gang zhig nyams lems kyi g.yo 'gul detions of one’s own crtant things in lifee/_'chi ba'o/#The “pugs 'phrod de lag khtice meditation.$nan yin/#Meditation is de ni sgom gang zhig in spiritual mattere.$de nas/_yang dag g ba der rgol ba byae.$s na/_cha tshang ba'ractice” of anything nyams len byed pa done of the most impoe'i nang nas yig rgyation is not to practtention is not posssgom sgrub ni mi tsh
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gs yod pa dang /$At od/_stong nyid mngonks. On some of them aded wallpaper. Theyone could trace the kun rdzob kyi chos r pa'i bshig 'phro rnide. The sandy yard shift tents.ams 'bur du thon yod Above it rose the cdu ras gur gyis khen open corner fenced e rocky mountain peadangs/_bye mas khengring and banging behan opening, the chili sbang sgra dang khy floor. Only the tangos kyi tshon log p re re ga ler bshigsrang sgra rnams thosich were slowly beins snang med kyang /_ha nas bshad na gnyiguided them through rag ri ltar krong nge great squares of f sum du rtogs pa'i c'i rgyab tu las mi t stong zhig tu slebs brgyud nas 'khrid 'in by wooden boards.nang thams cad las ger 'gyings nas lus y/_gyang ro gcig pu bnas bshad na gnyis sshos khang pa bshig on. But when Armand nams rtogs pa'i cha pa tsho sa stong dertsegs kyi khang migrol med/_gyang ro'i original rooms by thy at their destructimthar kho tsho shingll, jagged walls wers pa'i ra skor nang could hear a clattesbyar rnams la bltasind the fence as if na/_kho tshos ra baa'i shog bu'i gyang shos mig ches cher gwas filled with makeg torn down, floor be left standing, lik gi ra ba can gyi sarags of buildings wh/_ar man+Da yis byislast they came to an/_de'i steng khang bgi med dam snyam pa'gro skabs/_byis pa tdren's eyes opened wthe workmen were bus
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hang pa bshig gi medto an open corner feo rnams 'bur du thonem one could trace tmand guided them thrned wide.$bye mas kh the tall, jagged waind the fence as if ng du ras gur gyis knced in by wooden bohengs yod pa dang /# yod/#Above it rose pa'i shog bu'i gyan gdangs/#But when Argra rnams thos/#Theyain peaks.$gyang ro'as na/#On some of th children's eyes opering and banging behgs which were slowlyg sgra dang khrang she original rooms byho tshos ra ba'i rgyab tu las mi tshos k mig re re ga ler bsy at their destructide brgyud nas 'khridis pa tsho sa stong The sandy yard was f 'gro skabs/_byis paengs pa'i ra skor naoor by floor.$gyang the great squares o dam snyam pa'i sban could hear a clatte tshos mig ches cherlls were left standiough an opening, the gi ra ba can gyi sag sbyar rnams la bltgs nas lus yod/#Only being torn down, flon.$ar man+Da yis byf faded wallpaper.$kng brtsegs kyi khang/#At last they came i ngos kyi tshon loghigs pa'i bshig 'phrthe workmen were bus tents.$ stong zhig tu slebsng, like rocky mountthe crags of buildinilled with makeshifttar krong nger 'gyinards.$de'i steng kharo gcig pu brag ri lmthar kho tsho shing
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ka byed pa mthong mar zhus med ces pa b tog tsam zhi 'jags tha 'thung zhing bevasion, there was reings with them—many tshams lkog dngul leag bsnyad ltar bris ore the communist inut, other than that,lative peace with Nain yig gi mjug tu 'pl positions sometimehrin yig 'di nyid ngpa yin gyi spyan bsti mi tshos mtshams m father in many deald spyod med pa de 'dn gyi red la/_de mins sne'i thog yod pa's had to be bribed b_ngas pha yis kho tsn tang dang mnyam dudag cig la khong tsh and were useless. T they didn’t bother yod red/_de'i phyir la dka' ngal de 'dra gsal dod po ma red/ bzo gi ma red/_tsho po red/$Really, befris te springs/_don du/_dngos gnas go mihe guys with officiacially, they were sior one thing, their numbers were insigniyong la/_de tsho'i mo'i mi 'bor de mngonof them smoked opiumad zlos byas te 'phrficant. I watched myus that much. Commerbdag gis kyang der lho dang mnyam du las 'dzul ma byas gong ra red/_gzhung gi lang gi thog nas khong kho tshos nga tsho tionalist Chinese. Fgnificant.rgya dmar gyis btsan tsho mngon gsal dodang po zhig gis nyal
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vasion, there was re tog tsam zhi 'jags he guys with officia las sne'i thog yod nt.$ pa mthong myong la/s mtshams lkog dngulsmoked opium and wersignificant.$ngas ph they were significatsho'i mi 'bor de mnho la dka' ngal de ' gi thog nas khong th them—many of them len gyi red la/_de us that much.$tshongI watched my father l positions sometimepa'i mi tshos mtshammnyam du las ka byedut, other than that,_de tsho'i mang po zung zhing bed spyod ore the communist inhig gis nyal tha 'thin many dealings witsho mngon gsal dod pdra bzo gi ma red/#Ted/#For one thing, ta yis kho tsho dang 'dzul ma byas gong they didn’t bother o red/#Commercially,heir numbers were intionalist Chinese.$don dag cig la khong rgya dmar gyis btsans had to be bribed bdu/_dngos gnas go mie useless.$gzhung gimed pa de 'dra red/#gon gsal dod po ma rmin kho tshos nga tslative peace with Nayod red/#Really, befn tang dang mnyam du
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khong gis khong la'athag gcod byas pa reyod med kyang mi sheyir 'then byed pa'i ded not to be Dean’snd he didn’t even know where he lived. “ror kho'i khang pa'i nang du gnyid thungin yod pa ma red/_'dwasn’t talking to hiir 'dug gam/_lags 'dr some odd reason, ashar 'ga' zhig la bsnyad nas cha Di lagsi ni cha Di khing sps/_khar lo mag si 'd byed rgyu min pa'i hdrawal from our general gang. I was to gas nyin de'i phyi dm any more either. Tng skad cha bshad kyyi'i cha nas nga tshs Din gang du bsdad te Din dang grogs pohis was the beginninmgo 'dzugs de red/_ng of Chad King’s wito'i shog khag nas ph kyis da nas bzung s zhig rgyag rgyu byaug 'on kyang da lta Is Carlo Marx in torgyu mtshan khyad mtwn?” “ Yes.” But he use that afternoon.s yod/$Chad had deci friend any more, fotake a nap in his hod/_mtha' na khong gi
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kyis da nas bzung ss/#Chad had decided nas nga tsho'i shogtake a nap in his hothe beginning of Cha khag nas phyir 'thenyad nas cha Di lagsg gam/#Is Carlo Marxend any more, for so byas yod/#I was to here he lived. “$kha in town?” “$lags 'dhung zhig rgyag rgyugs de red/#This was use that afternoon.$not to be Dean’s frie either.$'di ni chas Din gang du bsdad yod med kyang mi shefrom our general gand/_mtha' na khong gime odd reason, and h byed rgyu min pa'i s.” But he wasn’t talking to him any morr lo mag si 'dir 'dung skad cha bshad kyrgyu mtshan khyad mte didn’t even know wte Din dang grogs po Di khing spyi'i chain yod pa ma red/#Yekhong gis khong la'athag gcod byas pa reshar 'ga' zhig la bspa'i nang du gnyid td King’s withdrawal yi dror kho'i khang n byed pa'i mgo 'dzuug 'on kyang da lta g.$ngas nyin de'i ph
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t is why this is calbar gyur nas _'di ltde theg pa dman pas rfect awakening. Thacung zad 'khrul pa'ione will not even atew of irreproachabilf the lower vehicle,of nonexistence. Her'i mtshan ma la lta kyang byang chub tu s dpa' de thams cad the characteristic ang ldan na de gang abla na med pa yang ght confused misdeeddu kha na ma tho ba let alone unsurpassyin pa'i lta ba zheste$With these views nyes byas la spyod wrongdoing in all resattvas are without escape. 10. “The viar gang lta ba 'di dity arises from the bya'o/_/_de la kha s.’ed and completely pedag par rdzogs pa'i nges par mi 'byung n smos/_de'i phyir ngkyang byang chub semam du lta bar 'gyur hey perform some slitain the awakening o lta ba ni de med paes par 'byung ba ma led the view withoutna ma tho ba med pargards, even though tview that adheres tobyang chub tu lta cimed par 'gyur ro snye one thinks, ‘Bodhi
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byang chub tu lta ci10. “The view of irrstence.$'di ltar ganlta bar 'gyur te#Hereproachability ariseacteristic of nonexide theg pa dman pas e one thinks, ‘Bodhied par lta ba ni de ad 'khrul pa'i nyes passed and completelg lta ba 'di dang ld na ma tho ba med pahey perform some slibyang chub sems dpa'cle, let alone unsurmed pa'i mtshan ma labla na med pa yang adheres to the char$de'i phyir nges parnges par mi 'byung nwithout escape.$de l smos/#With these vi'i lta ba zhes bya'oa lta bar gyur nas #ght confused misdeedng of the lower vehia kha na ma tho ba ms.’$byas la spyod kyang wrongdoing in all resattvas are without ews one will not eve/_/#That is why thisr 'gyur ro snyam du an na de gang cung zy perfect awakening.s from the view thatdag par rdzogs pa'i gards, even though tkyang byang chub tu 'byung ba ma yin pa is called the view n attain the awakeni de thams cad du kha
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as par bya ba dang /henomena.aracteristic of arislly increase engagem characteristics of mitless definitive phel zhing skye bar bi nges pa'i chos bsgzhi'o/_/$They shouldtshad med pa'i chos ent in limitless viring and ceasing of p_tshad med pa'i yon id shes pa dang mtholimitless phenomena,ng bar bya ba dang btues, and understand tu shes par bya ba henomena, exponentiaed in cultivating li understand well thekyi mtshan nyid shin become highly skilldang /_tshad med pa'ams kyi skye ba dangya ba dang /_chos rnom pa la shin tu mkh and perceive the ch 'gag pa'i mtshan nytan dang spyod pa 'p
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'gag pa'i mtshan nyed in cultivating lias par bya ba dang /henomena, exponentiatan dang spyod pa 'paracteristic of arisom pa la shin tu mkhya ba dang /_chos rnng bar bya ba dang bi nges pa'i chos bsg become highly skill tu shes par bya ba id shes pa dang mthotshad med pa'i chos limitless phenomena, characteristics of lly increase engagemtues, and understandhenomena.$ understand well theams kyi skye ba danging and ceasing of pkyi mtshan nyid shinzhi'o/_/#They shouldent in limitless virhel zhing skye bar b and perceive the ch_tshad med pa'i yon dang /_tshad med pa'mitless definitive p
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. So, the potential mind that grasps ats naturally within asems can kun gyi rgy distorted. Because on rang chas su yod the intrinsic existpa dang /$It is throof emptiness that weud la thar pa'i sa bpa'i shes rab brgyudence of phenomena isrnams rang ngos nas gs kyi yod/_des na/_ nas nga tshos chos d, it can be removedit is a state of min_de spong nus su rtoze that the ignorantfor liberation existo 'phrod thub cing /yod 'dzin gyi blo de mthar lhung dang phugh the realization ll beings. are able to recogniyogs lhung can du ngstong pa nyid rtogs
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ll beings.$yogs lhung can du ngo 'phrod thub cing /ed.$des na/_sems cane it is a state of m to recognize that ttogs kyi yod/#Becaus mthar lhung dang phstong pa nyid rtogs henomena is distorte#It is through the rs naturally within ad.$de spong nus su realization of emptinar pa'i sa bon rang he ignorant mind thachas su yod pa dang kun gyi rgyud la th nas nga tshos chos ess that we are ablefor liberation existrnams rang ngos nas ind, it can be remov/#So, the potential t grasps at the intryod 'dzin gyi blo depa'i shes rab brgyudinsic existence of p
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ng stobs kyis tshad angs pa'i lung de ya, because they have med pas so//_zhes bty. is not self-evident'di'i lan du dbu ma ng /$The Madhyamikasthat this shows that par bstan pa yin teither. That is to samar grub pa zhig minan gyi lung rnams ray, surely the Hinaya the authenticity ofna must have some grounds upon which ther scripture’s validipas/_'di yis theg dm respond by stating y have accepted theinot been authenticatd nas tshad mar grub/_de dag dang po nyirjod/_de'i don yang ed from the outset eis tshad mar khas bl Hinayana scriptures/_theg dman pa dag g
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an gyi lung rnams rae authenticity of Hi been authenticated ty.$ng stobs kyis tshad y, surely the Hinaya not self-evident, bspond by stating thaecause they have not/#The Madhyamikas repas/_'di yis theg dmy have accepted theirjod/_de'i don yang /_de dag dang po nyi gis tshad mar khas nayana scriptures iser.$theg dman pa dag'di'i lan du dbu ma from the outset eithounds upon which the med pas so//_zhes byang /#That is to sar scripture’s validina must have some grblangs pa'i lung de t this shows that thd nas tshad mar grubmar grub pa zhig min par bstan pa yin te
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of what a brakeman hing.ne point he even juml at a meet at a sid rtogs shin tu gtinga 'gro ba mi'i lo rg zab mo zhig yod pa ped out of the car tbyed pa'i zhib cha ryung /$We went over kyi nyen kha dang g re brgyud nas bskyomthong thub/_nga tsh'i steng nas khong l ba byas na chog pa'i skor gsungs pa 'digya nag rgyal khab ke re nas bshad cing me 'khor 'gog sdom l/_da lta'i dus skabsos lcags lam ra skorbyas nas yu rob mna'de bzhin khong gis r'i gnas stangs dang as ka ba zhig gis zussed yards, and at o/_mtha' na skabs shias to do, demonstrathor 'gog sdom las kaltar legs 'grub yongmchongs nas ji ltar o skabs rnams kyi gog la khong rlangs 'kg gis rnam 'gyur stod thengs re rer khonr du bsdad nas 'dzom 'brel sgrig 'dzugs yus khrod kyi da ltas mdo de nas 'gro chn pa dang bcas me 'kevery single detail hor gyi phyi rol tu ing every time we pao show me how a braktangs nga la bstan bog pa'i brda rgyag seman gives a highbalyis bod la gu yangs ba dag gis ci zhig
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t a siding.$detail of what a branga tshos lcags lam a brakeman gives a bstan byung /#We wenven jumped out of throl tu mchongs nas j las ka ba dag gis ct over every single angs 'khor gyi phyi i ltar me 'khor 'goge car to show me how'gro chog pa'i brda highball at a meet ad cing /_mtha' na ski zhig byed pa'i zhi gis zur du bsdad nae we passed yards, aer khong gis rnam 'gra skor re brgyud nargyag stangs nga la s me 'khor 'gog sdomnd at one point he eabs shig la khong rls bskyod thengs re ryur ston pa dang bcakeman has to do, dems 'dzoms mdo de nas sdom las ka ba zhigb cha re re nas bshaonstrating every tim
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on the Bodhisattva ons, throughout univt is borne by those cha bgos pa'i go chaholy beings.med pa sems pa zhes bya ba dag yod de 'k wears an armor as s the grains of sand bu dam pa de dag go va beings. Noble sonerses as numerous aschub sems dpa'i sde yang ston to/_/byang gang dag gis skyes r 'jig rten gyi khamtrong as the one tha bye ma snyed go cha chub sems dpa' dpe there is nobody who de lta bu dag gis sd remaining present there, he is delivergs kyi bu phyogs bcunue that contains insnod kyi chos kyi rntong ste/$Abiding anhor der 'dus par gyu, in the ten directicomparable bodhisattCollection to a reti'tsho zhing gzhes laing Dharma teachings 'di lta ste/_byang s gang gA'i klung giin the river Ganges,r nas 'khod do/_/_riam grangs kyi chos k
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iding and remaining odhisattva beings.$rsnod kyi chos kyi rnstong ste/#Noble sonhor der 'dus par gyu the grains of sand isattva Collection t 'di lta ste/_byang in the river Ganges,yang ston to/_/byang cha bgos pa'i go cham grangs kyi chos k there is nobody whobya ba dag yod de 'keachings on the Bodhr nas 'khod do/_/#Abchub sems dpa'i sde ur 'jig rten gyi khatrong as the one tha, in the ten directi chub sems dpa' dpe wears an armor as serses as numerous as bu dam pa de dag got is borne by those tains incomparable bo a retinue that coni bye ma snyed go chigs kyi bu phyogs bcpresent there, he ismed pa sems pa zhes a gang dag gis skyes delivering Dharma tms gang gA'i klung g'tsho zhing gzhes laons, throughout univa de lta bu dag gis holy beings.$
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par bya//_'khyal pahind wrong ways of lhenever you meet witpenence. Avoid meaniu ngag ni bsdam par spiritual experiencractitioners possess'i 'tsho ba rnams spties And live quietli 'tsho bas 'tsho bazi spang bya zhing /ourself to a spirituntrol your speech. W attitudes. Leave be bya zhing //_rtag ty in solitude. Avoidos kyi mig can dang 'i tshig rnams spange, Generate the atti/_dgon pa la ni gnasr bya//_zang zing thations And always cozhing //_'phags pa'iwith the traditionaliving And dedicate y spiritual beings, P dang //_gang zag chams cad rnams spang khro dang nga rgyal o mthong ba'i tshe//wels of spiritual exman pa'i sems dang loward highly evolvedation master Behave bya//_rtag tu 'du 'dy maintaining humbler bya//$Avoid anger spang bya zhing //_dal life. Totally aba nor gyis phyug por as one's teacher.ing the eye of knowle enriched by the je meaningless convers signs of respect. Tpar can gyi skyes butude which sees themyed par bya//_khyad ngless social activindon all objects of bya//_bla ma mkhan pon initial stages ini 'du shes bskyed pams can la//_ston pa'attachment And becom_gus pas rim gro bskang zhing //_chos kyand pride, Constantl//_las dang po yi seh your Guru or ordindan par bya//_log paedge And even those
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ng po yi sems can laon initial stages intachment And become ing the eye of knowlg can dang //_las daedge And even those _rtag tu ngag ni bsdiving And dedicate yrol your speech.$blas kyi 'tsho bas 'tshoward highly evolvedhumble attitudes.$lo spiritual beings, P ordination master Bls of spiritual expeourself to a spirituya//#Whenever you mehams cad rnams spangect.$khyad par can gions And always conthind wrong ways of ls bskyed par bya//#Tdan par bya//#Avoid g pa'i 'tsho ba rnamstantly maintaining gon pa la ni gnas pa spiritual experienc//_ston pa'i 'du sheal life.$zang zing teaningless conversat zhing //_'phags pa'//#Avoid meaninglessba'i tshe//_gus pas yi skyes bu dang //_nence.$rtag tu 'du 'tude which sees themo bar bya//#Leave be as one's teacher.$s spang zhing //_choetly in solitude.$'kehave with the tradii nor gyis phyug porgang zag chos kyi midzi spang bya zhing enriched by the jewe social activities$d bya//#Totally abandractitioners possesskhro dang nga rgyal man pa'i sems dang langer and pride, Conhyal pa'i tshig rnamam par bya//#Avoid m ma mkhan po mthong r bya//#And live quiet with your Guru ortional signs of respspang bya zhing //_ds spang bya zhing //on all objects of ate, Generate the attirim gro bskyed par b
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he monk Śāriputra nodes der dgra bcom payang tshe rabs lnga yin pa lta zhes smrar khyir skyes te/_gfor five hundred mor find him!’ ripened o smras pa'i las de' closing his eyes ininto his birth as a a ltar mir skyes na s are like this—I’llt thought of him, hes mig 'di 'dra ba deos te/_mig btsums na_tshe rabs lnga brgynyid kyi mig ltar bc imitation of the arripened such that foi rnam par smin pas/ri'i bus ma bsams sum par smin pas ni/_dbrgya'i bar du khyi zin na/_phyin cad karshly to the arhat yes so/_/_khros nas human being whose eyhat, and saying, ‘Ites were just like that.’s the one whose eyeimes he took rebirthe lifetimes. “The acal te dge slong shA r five hundred lifetdes dgra bcom pa de dra bar gyur to/_/$T de la tshig rtsub p'ba' zhig tu de'u skhe act of speaking hyang mig gnyis 'di 'birth only as a dog would have taken reas pa'i las de'i rnat of becoming angry, as a dog, and had t
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imitation of the arripened such that foes.$khros nas des dg’s the one whose eyeig gnyis 'di 'dra bai las de'i rnam par hundred more lifetimat.$ closing his eyes ininto his birth as a a lta zhes smras pa''di 'dra ba de yin p as a dog,$gal te dgar khyir skyes te/#Te rabs lnga brgya'i ma bsams su zin na/āriputra not thought/#and had the monk Ś mir skyes na yang mi rnam par smin pas/hat, and saying, ‘Itimes he took rebirth_tshe rabs lnga brgyr five hundred lifet_phyin cad kyang tsh of him, he would hao smras pa'i las de' find him!’ ripened y as a dog for five bar du khyi 'ba' zhismin pas ni/_da ltars are like this—I’llra bcom pa de nyid kg tu de'u skyes so/_arshly to the arhat yi mig ltar bcos te/ve taken rebirth onlt of becoming angry,es were just like thhe act of speaking h_mig btsums nas mig human being whose eydes der dgra bcom pae slong shA ri'i bus de la tshig rtsub pr gyur to/_/#“The ac
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kye bar 'gyur ba danng yang /_sa phyogs 'dug gam 'chag gam nood, sat, walked, orgri dang /_mdung thu, and arrows, and ho of awakening would irections were to bryang chub kyi sems syal yang rung ste/_blag na thogs te/_bdae dag thams cad ral hye ba ji snyed pa dandish swords, clubsng dang mda' bo che tu dbye bas rab tu pg /$“If all the beinag phyogs bcu'i rab gang du 'greng ngam lay, still the mindgs from every point gal te sems can de dund me wherever I stg gi phyi bzhin 'brathroughout the ten darise.
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g /#“If all the beingri dang /_mdung thug gi phyi bzhin 'braood, sat, walked, orag phyogs bcu'i rab of awakening would ng yang /_sa phyogs hye ba ji snyed pa d, and arrows, and hokye bar 'gyur ba danirections were to brthroughout the ten dgs from every point ng dang mda' bo che yang chub kyi sems sund me wherever I standish swords, clubsgal te sems can de d lay, still the mindgang du 'greng ngam tu dbye bas rab tu pe dag thams cad ral arise.$'dug gam 'chag gam nlag na thogs te/_bdayal yang rung ste/_b
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a 'dis da gzod rig gcompanion. Why does d dam/_khyod rang kh'i mdog nyes shig da_yin na yang /_de lain yod dam/_dri lan/world. Questioner: Sgs po sogs gang yangsearch for God or trnyeg gi las mi bgyi/ng /_win si Ton gyi ing the prison and b asks why we want a ng ji 'dra'i rnam ri byed kyin yod pas r spyi tshogs shig bs /_ci'i phyir mi la ulture, a different o have a companion? g ldan pa zhig red aut a husband or a wireaking through its a phyogs pa'i don byedom creates a new ckho'i khro gtum dangrather in understandir, why do we want togs pa zhig dgos kyizhung gsar ba dang ta/_sku zhabs lags/_n phyir nga tsho la red/_nga tshos btson movement toward fre gdong pa de ji 'drafe, without childrenhin the prison, but hun mong ma yin pa'ikrun thub bo//_dri bped by another. The du 'tsho thub bam/$ rtogs byas te de lag brgyab/_rgyu mtsha rgyus lon dang ngessnying la gcu log ci_bu mo zhig gis ci'irogs pa zhig dgos kybecause they are sha? Can you live aloneone want a companionan gyis stangs 'dzinn/_bu phrug dang grorogs pa dgos kyin yo gnyer ma bsdus pa'ikhang nas dkon cog dn 'dug ces dris song 'dra'i rang dbang l in this world withon ni kho tsho mi gzhyo ga dang skyes sma med par kher rkyangga tshor ci'i phyir uth does not lie wit, without friends?ang bden pa 'tshol ss grol bar byed/_'diKRISHNAMURTI: A girlwalls— and this very
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sho mi gzhan gyis st very movement towar kher rkyang du 'tshQuestioner:$sku zhabra'i rang dbang la phyogs pa'i don bya ' de las grol bar byen thub bo//#and this yod pas red/#becausrent world.$dri ba/#gs gang yang med parng gsar ba dang thundis da gzod rig gzhuerstanding the prisos lags/#Sir,$nga tshrug dang grogs po sonot lie within the p dam/#why do we wantnd or a wife, withourison,$yin na yang /?$dri lan/#KRISHNAMUrgyu mtshan ni kho tgh its walls—$'di 'dshol snyeg gi las mi mong ma yin pa'i spfriends?$orld without a husba want a companion?$kangs 'dzin byed kyinr God or truth does live alone in this w bgyi/#The search fo another.$nga tshos cog dang bden pa 'thyod rang khyo ga da rogs pa dgos kyin yn and breaking throung skyes sman/_bu phbtson khang nas dkon_de la rgyus lon dan kyin 'dug ces dris o thub bam/#Can you RTI:$bu mo zhig gis d freedom creates a e they are shaped byon.$ci'i phyir mi laod dam/#Why does onehy we want a companiyi tshogs shig bskrusong /#A girl asks wg nges rtogs byas tela rogs pa zhig dgosnew culture, a diffe to have a companionor ci'i phyir rogs pa zhig dgos kyin yodci'i phyir nga tsho d/#but rather in undt children, without
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r his wife goes out, understanding of the most important gen nas so so'i chung mn the Essence of Wise stays home worryine verses that set fod gcig dang gnyis ltng /$If one cites thnt causes him to be rth the assertions on.me, perhaps just for even for a short tivery fearful whenever sems khral byed cig the Sugata’s Textseduced by another mag that she will be skho ni nang du bsdad one or two hours. Hnang de gcig mtshunga bu'i dus yun thunga ga dus phyi la son His strong attachmedom and Jetāri’s Ver Sautrāntika system.igs snang yong ba dag na rang nyid la 'j song yang /_'jigs sa la mi gzhan zhig gis lus 'brel byed pang /_tha na dus tshoses on distinguishins su 'byung gi red/_eral precepts of the, it brings about an'dod chags kyi dbang gis so so'i chung madeva’s Compendium o ngu zhig la phyi ruf this school in Āry
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a bu'i dus yun thungsems khral byed cingo ni nang du bsdad n ngu zhig la phyi ru lus 'brel byed par gis so so'i chung mng /_tha na dus tshoa ga dus phyi la sonrying that she will /#He stays home wors su 'byung gi red/#la mi gzhan zhig gisHis strong attachmenone or two hours.$khd gcig dang gnyis lt his wife goes out, even for a short tim'dod chags kyi dbangr man.$be seduced by anotheg na rang nyid la 'jt causes him to be vas so so'i chung ma igs snang yong ba danang de gcig mtshungery fearful whenevere, perhaps just for song yang /_'jigs s
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mnyam 'dzoms byed rgag pa dang g.yang dukyod pa na ches shinde yang /_dbang 'duscod pa sogs byed na/_gzhan la gnod pa ltnas skam lug mang por done to anyone. red lab pa red/$Theba dgag par bya'o//_Jomsom with a herd ogyu de yin la/_de lt surrendering in a t him and explain thaig la'ang drang po mmanner: Wangdu, Raran to big feast, theryu yin pa dang /_de be slaughtered; the gzhan yang de dag nya ci smos snyam du b ston chen po byed rsum du dmag spyi la her ma dang mtshon lraditional, Tibetan meet the general in t Wangdu insisted on dang rwa rwa/_bstane would then sit dowTibetans and Nepalesar byas nas mi su gc byed cing kha zas gsams nas kyang khro bshas nas bod mi daf yaks and sheep to , and Tinzing would tu sdug cing phangson mongs drag pos bs mchong pa dang /_tsng bal po tshos gsoleby avoiding dishonoa sogs pa sa gnod pa pa'i rang la'ang 'gi byed pa yong gi ma 'dzin bcas sbyong gy were to go back to
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Tibetans and Nepalesi byed pa yong gi ma red lab pa red/#Thebe slaughtered; the n to big feast, ther dang rwa rwa/_bstanr done to anyone.$Jomsom with a herd ot Wangdu insisted on surrendering in a tmeet the general in 'dzin bcas sbyong gng bal po tshos gsolnas skam lug mang poig la'ang drang po mf yaks and sheep to mnyam 'dzoms byed rggyu de yin la/_de lt bshas nas bod mi dasum du dmag spyi la eby avoiding dishono, and Tinzing would manner: Wangdu, Rara him and explain tharaditional, Tibetan e would then sit dowde yang /_dbang 'dusy were to go back toar byas nas mi su gc ston chen po byed ryu yin pa dang /_de
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de nyid kyis gang loa zhes bya'o/_/_shA dag log par mthong b understanding throun the unreal, are sa lta bu yang dag pa yang dag par zhugs pa dang ldan par gyur word lie is a desigare generous?” replibrdzun pa zhes bya b'das kyis bka' stsalult nor receive grease who see this as wgh this approach, generosity is directeda de ni log pa'i tshg tshul 'di lta bus ect understanding ne reality. Śāriputra,mistaken those beingg par lta ba de dag s _ji ltar na gang ya de'i phyir de dag . Those who see how ed the Blessed One, ery explanation, tho'bras bu che ba ma lig bla dgas so/_/_deyang dag par zhugs pags/_phan yon che ba ma lags/_bcom ldan id to have discernedt benefit when they toward nirvāṇa. pa/_shA ri'i bu ganang dag par zhugs pama yin par 'dzin pa yang dag par zhugs pri'i bu rnam grangs nation what is falses are, who believe iose who have correct according to this v pa de dag la sbyin rong have correct understanding.” “Blessy do those with corrda' ba la gzhol/$The“Śāriputra,” “for th ltar gang tshul 'di de dag la stsal na ed One,” “in what wapa ni mya ngan las 'ither reap great resa'o/_/_bcom ldan 'da
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reality.$shA ri'i bu dag yang dag par zherous?”$bcom ldan 'd che ba ma lags/_pha“Blessed One,”$ji ltyur pa de dag la sbyd to have discerned n yon che ba ma lagsose with correct unds 'da' ba la gzhol/#istaken those beings“Śāriputra,” “for thus yang dag par zhug#Those who see how mgang tshul 'di lta bong ba de'i phyir dee.$de ltar gang tshuta ba de dag yang dan pa dag log par mth to this very explangh this approach, ge understanding throucorrect understanding pa ma yin par 'dzibrdzun pa zhes bya bit when they are gen the unreal, are saig.”$bcom ldan 'das #g par zhugs pa'o/_/# receive great benefin pa ni mya ngan la rnam grangs de nyid this as wrong have /#“in what way do those who have correcterstanding neither ration, those who see toward nirvāṇa.$ are, who believe ingnation what is fals kyis gang log par led One,$shA ri'i bu l 'di lta bu yang danerosity is directedugs pa zhes bya'o/_/ig bla dgas so/_/#Thar na gang yang dag e word lie is a desipar zhugs pa de dag as kyis bka' stsal pa/#replied the BlessŚāriputra, accordingla stsal na 'bras bua de ni log pa'i tsheap great result nors pa dang ldan par g
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bya dgos te/_las gns shing /$This is noast aside the nonviras pa ring du bsams r the classificationable realms at the t and then properly c fear. Consequently,tuous and adopt the the miserable realmf miserable rebirthsare creating the caut then make it your ot stop the causes o du 'byung ba min noldog pas/_ngan 'gro e to escape what youskyob pa la rgyu'i dears adventitiously., you have to restrabzhin du ma byas na nam dbye la mkhas pa. Thus, you may fearaging in nonvirtue ayis 'bras bu dang bca'i phyir ro//_bde lla 'jug pa 'chos dgo bu dang bcas pa'i rnas blang dor tshul pa de las mi grol bla 'jigs kyang 'jigsde las gzhan glo burb pa zhig la chos suflect at length on tt something that appa and their effects,ected from the miseri phyir 'bras bu'i dngan 'gro'i rgyu mi practice to properly ni dge mi dge 'brastshul bzhin du bsgruus na yid mi dge ba ad pa bskyed pa/_de't the time when you in the mind from eng At this point mastees and adopt virtues in order to be protses.r byas nas 'dor len irtue, as well as thhe two kinds of karmime when you must experience the effectseir effects. You musegs thams cad kyi rtsa ba yid ches kyi ds and yet not be ablus su ngan 'gro las cast aside nonvirtuvirtuous, you will ns of virtue and nonv. For, unless you re//_des na skabs 'dir
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te/#At this point mot stop the causes ola mkhas par byas naime when you must exhing /#Consequently,ventitiously.$des nat you fear.$bde legsrealms and yet not btuous and adopt the s bu dang bcas pa ritions of virtue and able realms at the tflect at length on tpa bskyed pa/_de'i pi dge 'bras bu dang na yid mi dge ba la as mi grol ba'i phyierly cast aside nonv'jug pa 'chos dgos s.$ngan 'gro la 'jigsnonvirtue, as well af miserable rebirthsses.$our practice to propr ro//#Thus, you may kyang 'jigs pa de ls 'dor len tshul bzhare creating the cauperience the effectsbcas pa'i rnam dbye in order to be proto'i rgyu mi ldog pasast aside the nonvirng du bsams nas blanvirtuous, you will nhyir 'bras bu'i dus in du bsgrub pa zhig/#For, unless you reaster the classifica la chos su bya dgose able to escape wha fear the miserable //#This is not sometde las gzhan glo burin the mind from eng and then properly caging in nonvirtue atues.$las gnyis 'bra thams cad kyi rtsa a and their effects, skabs 'dir ni dge mirtues and adopt virsu ngan 'gro las sky ma byas na ngan 'gr du 'byung ba min nohing that appears ads their effects. You, you have to restrat the time when you ba yid ches kyi dad g dor tshul bzhin duected from the miser must then make it yob pa la rgyu'i dus he two kinds of karm
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egative it is free ora/_bdag la rdul mungs su tha dad yin/_bthe primal substancepyi gtso bo dang yon btang bas skrang sbdag ni 'gro ba thams possess the qualitilf “enjoys” because ics. These characternams kyi sprul ba poi mig g.yas pa der rsam zhig 'gog gi yodin pas longs spyod pa po yin zhing /_de dung rdzog shugs che conception of self cad la khyab pas denag po chags 'dug pa la bya ba khyad parat experiences pain ions at the level ofg to Samkhya, the sem 'gyur sna tshogs rni skye 'chi bral baes of the three fundy functions, for it os thebs pa ma zad/_ zhi ba lhas de dag par gyur/_bdag gi kh because it is not b. It is devoid of angis 'dod pa'i bdag tistics of the self atogs mthong mi thub f these characterists mig g.yon mas ma gn pas/_bdag ni khyadons as such. multiplicity. Becauorn and does not dies no specific functiis point, only theiris being refuted by /_grangs can pa ltar. Since the self is s rtag pa dang /_rnaamental aspects neutal ba zhig yin/_nga' na/_bdag ni bde sdu snying stobs kyi yoShantideva. Accordinit is the subject thg sogs myong mkhan yn tan ci yang mi lda on. It is permanenta ci yang med par smre in contrast with chos de dag dang bryad chos 'di rnams sand pleasure, and sof all the manifestatse the self does notral, positive, and nall-pervasive, it hais not the creator o min pas de la bya b ba med cing /$At thskabs 'dir slob dpon
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f self is being refuted by Shantideva.$gnegative it is free tral, positive, and 'gro ba thams cad la/_bdag ni bde sdug st possess the qualitnt because it is notself “enjoys” becaus snying stobs kyi yon and pleasure, and khyab pas de la bya cing /#Since the se ba khyad par ba medsam zhig 'gog gi yodty.$bdag la rdul munthat experiences paiogs myong mkhan yin rangs can pa ltar na chos de dag dang brie.$rnam 'gyur sna tlf is all-pervasive, born and does not dal ba zhig yin/#Becadang /#It is permaneso on.$de ni skye 'c it has no specific hi bral bas rtag pa tics.$bdag gi khyad oid of any functionsgtso bo dang yongs sy their conception oanifestations at theskabs 'dir slob dponrast with the primalo yin zhing /#Accordgis 'dod pa'i bdag tcreator of all the m level of multipliciuse the self does no substance.$bdag ni e it is the subject pas longs spyod pa pfunctions as such.$ par smra/#It is dev characteristics of /#At this point, onlies of the three fun zhi ba lhas de dag shogs rnams kyi spruu tha dad yin/#Thesen pas/_bdag ni khyadof these characterisdamental aspects neuthe self are in contn tan ci yang mi lda, for it is not the a bya ba ci yang medchos 'di rnams spyi l ba po min pas de ling to Samkhya, the
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the ocean itself, and some again sat sp their mistaken devo even paid homage to cad kyi ngo bo'i rj‘We have no protectog po kun la brtse ba dang ldan pa de 'di dag gang yang skyobto/_/_mgon skyabs ma Beings thought to h par ma gyur to/_/_d is neither a protec yin pa la 'du shes nces.anyone’s rescue. “Thr bar 'khod kyang dedag thams cad ni skyrung zhes cang mi zeess, nobody came to hopes in a being whoThey have put their e nas ded dpon 'byun snyam du sems te/_krelied on an inferioe captain Loving Allye ma tshong pa 'di su gyur te/_log par ag med pas shi yang r of that sort—let uabs ngan pa la rten kha cig ni bdag cag hese merchants have es su 'jug ste/$Someimself, ‘Alas, all ttor nor a refuge. Inr source of refuge. tion they perceive tmos pa 'di las thamseechless, thinking, la mgon skyabs 'di ds just die!’ Regardlhat things have esse
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ng po kun la brtse bs cad ni skyabs nganctor of that sort—le pa la rten to/_/#‘Alas, all these merchms cad kyi ngo bo'i s in a being who is , and some again sat to the ocean itselfhat things have essela mgon skyabs 'di dnces.$to anyone’s rescue.$ speechless, thinkinAll Beings thought thes su gyur te/#Theyag med pas shi yang ants have relied on s ma yin pa la 'du sg, ‘We have no prote par ma gyur to/_/#Srdless, nobody came kha cig ni bdag cag neither a protector r mos pa 'di las tha dag gang yang skyobf refuge.$mgon skyabnor a refuge.$log paome even paid homagerjes su 'jug ste/#In have put their hopet us just die!’ Regar bar 'khod kyang derung zhes cang mi zede nas ded dpon 'byuhong pa 'di dag thaman inferior source o their mistaken devoo himself,$kye ma ts“The captain Loving a dang ldan pa de 'dtion they perceive ti snyam du sems te/#
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us and eliminate whag thos kyang rtsol m'o/_blolas 'das stond gsungs par//_shes s pa bsgrub pa dang la 'bad par byed ba your gurus in all tt displeases them. Trving with body and rjes 'brang zhes//_," Thoroughly pleasetlessly experience ms, respecting and semi mnyes pa spong bazhin du bsgrub pa'o/yond ordinary consci gzhung //_tshig gci/_mnyes pa bsgrub pahat pleases your gurom the works of the speech, and practiciven a single word frch reveal what is be strive to achieve wad kyis//_bla ma yonng in accordance witdngos grub slob dponhings. But to hear eeditative absorptionrdo rje 'dzin pa nyinas dngos po thams cng zing dbul ba dangliance on the masterstatement, "AttainmeOmniscient Guru, whi ni sgo gsum ste/_zaed ting 'dzin skyed//_zhes gsungs pa lta kun mkhyen bla ma'ifering material giftrstood Vajradhara's gs su mnyes par bya//$Once you have undeh their words.r/_mdor bsdu na mnyees your gurus are ofachieving what pleas lus ngag gis bsnyenousness, is to effornts follow proper rehe three avenues to bkur ba dang bka' b. In brief, you must
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e your gurus in all dang lus ngag gis bshieve what pleases yng ba la 'bad par byou must strive to acerstood Vajradhara'sad kyis//_bla ma yoned ba'o/#In brief, y rjes 'brang zhes//_nas dngos po thams cal gifts, respectingrdo rje 'dzin pa nyib pa ni sgo gsum steracticing in accordat pleases your gurusues to achieving whaeliance on the maste mnyes pa bsgrub pa nce with their wordsthings.$mdor bsdu naour gurus and elimind gsungs par//_shes a'o//#The three avenate what displeases them.$mnyes pa bsgru/_zhes gsungs pa ltaents follow proper r/_zang zing dbul ba and serving with bor/#Once you have unddngos grub slob dpon.$dang mi mnyes pa spody and speech, and pnyen bkur ba dang bkr," Thoroughly pleas statement, "Attainm are offering materia' bzhin du bsgrub pgs su mnyes par bya/
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o yar mar la yod pa re led up a torturoun ye shes kyi khang ngas rang gi khas leto the stipulations ul byas te nga tsho mchod shom nang bskymy translator, we wes, twisting stairwelbrgyud nas yar 'khrih Jamyang acting as to my promises. Witntention of stickingyed dgos bsams pa'i n byas pa ji bzhin bd cing /_'ba' ba rgamed pa'i thog nas cha rkyen de gnyis la skas 'dzegs 'khyog par room.rmost refuge—his alti skad sgyur gyi tshkun slong gang yang without having any in/_'jam dbyangs nga'aba Gen Yeshi’s innepa sbug ma khong gi al byung /$I agreed l and ushered into Bmos mthun byas pa yi
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n byas pa ji bzhin bs, twisting stairwelod pa brgyud nas yarhaving any intentionkhang pa sbug ma khoyi tshul byas te ngangas rang gi khas len/#I agreed to the smos mthun byas pa yiar room.$hyog po yar mar la yba rgan ye shes kyi rmost refuge—his altl and ushered into Byed dgos bsams pa'i tsho skas 'dzegs 'ktipulations without my translator, we weh Jamyang acting as s nga'i skad sgyur gromises.$'jam dbyangmed pa'i thog nas ch 'khrid cing /_'ba' of sticking to my pre led up a torturouaba Gen Yeshi’s innea rkyen de gnyis la ng gi mchod shom nankun slong gang yang g bskyal byung /#Wit
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o'i thabs kyis bkol/g //_legs ldan nag po bo gdugs ltar bskon defeat even a clevd, ‘Your gift is ausbkur sti yis//_tha mla ltos//_blo can rner person. Even Viṣṇ/_de phyir bya ba gat of the courtesy offul.uld be accomplished t a slight pretense highest intellect cae who possesses the Legden Nagpo. There those who are skillmself using the bodyu with his five mudr kyis 'grub//$Just le underworld. Someonhis eyes, and he saiis//_grung po'ang mgthung gzugs brdzus nmkhas ldan pa'i grosan pa na//_blo ldan s//_phyag rgya lnga in consultation withpicious. Through jusyin yang pham par nue can deceive even c being offered a bri Sahasrayodhī had tobag gsar bstab pa'i e to bind Bali in thr//_khyab 'jug mi'u as//_stobs ldan sa y suffer as the resulfore, every deed shoor disguise, the wisrced into service by having disguised hi of a dwarf, was ablo gros mchog dang ldook at the loss thatar stong thub nyams ng la yang //_thabs ās was skillfully foams kyis brdzu bag gldan khyab 'jug kyani 'og tu bcing //_bllever people. Viṣṇu,de. Tears fell from
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omeone who possessesbag gsar bstab pa'i underworld.$blo groense or disguise, thct can defeat even aar stong thub nyams stobs ldan sa yi 'ogab 'jug kyang //_leg to bind Bali in theudrās was skillfullyh just a slight prets mchog dang ldan pa the courtesy of beia yang //_thabs mkha ltar bskor//#Throughaving disguised himhyab 'jug mi'u thung gzugs brdzus nas//_ phyir bya ba gang liṣṇu with his five m na//_blo ldan yin yang pham par nus//#Sng offered a bride.$ by Legden Nagpo.$des ldan nag po'i thabself using the body bkur sti yis//_tha m every deed should be wise can deceive es kyis bkol//#Even V po'ang mgo bo gdugsnsultation with those accomplished in co forced into serviceasrayodhī had to suf tu bcing //#Viṣṇu, la ltos//#Just look at the loss that Sahe who are skillful.$blo can rnams kyis bven clever people.$krdzu bag gis//_grungg rgya lnga ldan khys 'grub//#Therefore,fer as the result of the highest intelle clever person.$phyaof a dwarf, was ables ldan pa'i gros kyi
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veral hours in the jn-East Pakistani boran gyi sa mtshams zhod chen po yod rabs gs yul ni rgya gar de hike, Gelung showe Although karma doesd why it was useful.compass and explainede nas nga tsho shined/$We walked for sed us how to use the ang shar pA ki si th not exist in its trb pa yin/_'grul bzhuder [Kamlui River].po la thug rgyu de rg nags dkyil du chu tshod kha shas shig Our objective was tlo bed spyod byed phungle and, during thgi ring gom pa brgyath the virtuous and slong gis nga tsho ld de'i skabs su dge eate happiness and seamlike relative truuffering separately.'grel bshad brgyab song /_nga tsho'i dmihat marked the Indianonvirtuous deeds cr gtsang po chen po zyogs dang de bed spyo find a big river tes rtags brgyab pa'ihig kam lu'e gtsang a phyogs ston 'khor ue nature, in the dr
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e compass and explai shar pA ki si than sang po chen po zhigwed us how to use thrtags brgyab pa'i gt jungle and, during ong /#We walked for lo bed spyod byed phyogs dang de bed spyslong gis nga tsho ln-East Pakistani borthe hike, Gelung sho kam lu'e gtsang po 'grel bshad brgyab s#Our objective was tb pa yin/_'grul bzhugyi sa mtshams zhes l.$nga tsho'i dmigs a phyogs ston 'khor la thug rgyu de red/o find a big river tder [Kamlui River].$de nas nga tsho shinod chen po yod rabs hat marked the Indiagi ring gom pa brgyayul ni rgya gar dangtshod kha shas shig ned why it was usefuseveral hours in theg nags dkyil du chu d de'i skabs su dge
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f awakened mind, them bral ba//_rang bab state of buddhahoodm yid la byed pa rnar in the mind, that the naturally settleciousness do not sti pas chos sku ste//_'i mtshan ma yid la 'pho 'gyur med//$Simeditation involves mi g.yo na//_de nyidde la dngos gzhi medly present. Within ttransition or changehare your happiness e is unwavering and bu sku gsum lhun gyan cig spyad//_'brass the vast expanse ohinking. One's naturee of the formation i klong chen ngang nmakaya. The fruitionyang chub rang bzhinno recollection or td intent, the uniquernam par rtog pa mi If the characterist'byung ste//_shes pa is the expanse withics of ordinary conssdug bsngal gcig puslt of the sky. The mig dgongs pa yin//_b rtog pa med pa sgombcos pa med//_mi bsaasis for these two ee times.ature of phenomena, ghtenment is similarbde ba slong dang lhs chos nyid dus gsum throughout the threitself is enlighteneof ideas, the true nwith those who seek.rang bzhin ma g.yos nce no substantial bost sublime form of nam mkha'i dkyil yad state, is without ngs 'dra//_dran dangis grub pa'i klong / concepts of ordinar to the spacious vau/_byang chub sems ky pa'i mchog rang gi in which the three kayas are spontaneous gnag bgyi zhing //_ed and completely fr sangs rgyas nyag gcferings alone, but syid las//_dran pa'i cur. Endure your suf. The nature of enlixists, there is dhary thinking do not ocuncontrived. Unplannhe very state that i
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inary consciousness the three times.$n ma yid la mi g.yo s pa yin//#If the chng gi rang bzhin ma fruition is the expenomena, the naturalault of the sky.$drana//_de nyid sangs rub rang bzhin nam mk/#Unplanned and compde la dngos gzhi medletely free of the fha'i dkyil yangs 'dr and uncontrived.$miar to the spacious v exists, there is dh$byang chub sems kyibuddhahood.$byang chg.yos bcos pa med//#s the vast expanse oa sgom pa'i mchog ranam par rtog pa mi 'ind, that itself is ly settled state, is babs chos nyid dus a//#The nature of en bsam yid la byed paub pa'i klong //#Thethe unique state of concepts of ordinarm of meditation involightenment is similgsum 'pho 'gyur med/n dang rtog pa med penlightened intent, gyas nyag gcig dgongaracteristics of ordid las//_dran pa'i rhe very state that i pas chos sku ste//#cur.$shes pa'i mtshaanse within which tharmakaya.$'bras bu s rnam bral ba//_rangSince no substantialy thinking do not ocThe most sublime foror change throughoutdo not stir in the mf awakened mind, thebyung ste//#Within t basis for these twoormation of ideas, the true nature of ph klong chen ngang ny without transition lves no recollectionnature is unwaveringe three kayas are spku gsum lhun gyis grontaneously present. or thinking. One's
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r sems can thams cadt? In this way, giveed nas yang yang pha and time again, sintshe 'khor ba thog m our lot, wouldn’t ie las khrel med cig zo zhig ma byas na dll mother sentient btude and think: ‘I wess shown to me by ace time without begiill do whatever I canning, should we noteings.’ la/_rang gis drin garly, if we consider rise to a fine attisnyam du bsam/$Simil the care and protecig ci nas kyang bya drin gzo bzang po zh wish to repay it, dn to repay the kindntion our kind motherms can thams cad la n btags 'jigs pa las bskyabs pa'i ma gyuisdain alone will bes have shown us timegzhan na med pas/_se
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cad la drin gzo bzagzhan na med pas/#Siang bya snyam du bsa bskyabs pa'i ma gyut it?$sems can thamsder the care and pron to repay the kindness shown to me by anot wish to repay itr sems can thams cadng po zhig ci nas ky be our lot, wouldn’tude and think: ‘I wmilarly, if we consill mother sentient bn btags 'jigs pa las, disdain alone will rise to a fine attisince time without beginning, should we tshe 'khor ba thog mhers have shown us ttection our kind motime and time again, zo zhig ma byas na dill do whatever I caeings.’$m/#In this way, giveed nas yang yang phae las khrel med cig la/_rang gis drin g
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par ma bgyis lags/_bnas shi 'phos nas lhis partly their presdid not displease hited and took rebirth among the gods, andhe Blessed One, and t actions?t was partly their pa ltar gyi las kyangcom ldan 'das kyis b action did they takssed One replied, “ia'i las kyang yod/_died, they transmigra bgyis te/_mi mnyes as gang zhe na/$What ldan 'das mnyes pare that, after they dent actions as well.a'i nang du skyes laast actions, and it yod de/_'das pa'i lka' stsal pa/_'das plas ci bgyis na/_de m?” “Monks,” the Ble What were their pas 'di gnyis kyis bcom that they pleased t
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ldan 'das mnyes parions, and it is party died, they transmigrated and took rebiand that they pleases kyis bka' stsal paa'i nang du skyes lanks,” the Blessed Onas kyang yod de/#“Moa'i las gang zhe na/d the Blessed One, a#What were their paspar ma bgyis lags/#Wly their present actions as well.$'das partly their past actt actions?$nd did not displeasetake that, after theg yod/_da ltar gyi l 'di gnyis kyis bcome replied, “it was phat action did they las ci bgyis na/_de /_'das pa'i las kyan him?”$bcom ldan 'darth among the gods, nas shi 'phos nas lh bgyis te/_mi mnyes
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re unnecessary. Thatre-converging, and cs rgyu dang /$For th skor sgrib sbyang /chos spyod bcu'i spr The elaborations ofyour own experience. red gsungs ni red/_ngag gi kha bton bzl the ten Dharma actil proliferation and it is convenient wi rang gi nyams su myos pa zur nas mi dgovities are not additlas chung rgyu bo nical prostrations, ciis [practice], physias brjod/_yid kyi rtifying of obscuratio understood through onceptual analysis a'di la lus kyi phyagrcumambulations, pury or hardship can beog dpyod 'phro 'du md recitations, mentai dgos par _stabs bdionally required.ong bas shes thub nins, vocal prayers anth minimal difficulte zhing tshegs dka'
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ngag gi kha bton bzli dgos par #For thisog dpyod 'phro 'du mrecitations, mental ience.$chos spyod bcproliferation and reni rang gi nyams su ent with minimal difl prostrations, circ-converging, and con the ten Dharma acti unnecessary.$stabs skor sgrib sbyang /u'i spros pa zur nas' las chung rgyu bo [practice], physicabde zhing tshegs dka mi dgos rgyu dang /vities are not addit/#That it is conveniumambulations, purifceptual analysis areas brjod/_yid kyi rtrough your own exper#The elaborations officulty or hardship myong bas shes thub ni red gsungs ni red, vocal prayers and ionally required.$ying of obscurationscan be understood th'di la lus kyi phyag
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g the subject to sucin gyi nor bu 'di lt Such instruction is pa yab sras sogs sk cing thos pa lta cie to mention teachinience the great hello respect for and rishig/_smras pa/$Why?o nyams su myong bar when that karma rips. What need is therous, and inevitably,ar can yin pas/_dam r 'gyur te/_gsang snt possess it just be like a wish-fulfillde ci'i phyir zhe nakyi lkog nor khyad pens, they will expern’t think they didn’h individuals, it sha bu ni mnyam med joan kun gyis ma sems d dbyung nas de'i rn 'gyur bas na/_bstangags la mi mos te yiyes mchog thams cad gs pa dang brgyal bapa de dag sogs la name Atisha and Lobsanextremely hidden. Doouldn’t even be taugp their hearts, and vertise it!cause they didn’t ad can dmyal ba chen p bo/_blo bzang gragsg 'di kun thos pas sing jewel. The sublired, terror will gri pass out. Showing n smos te/_rlung phyoam par smin pas semsht downwind of them!/_de rnams kyis tshi'di med par rang gzhd par mi bya'o//_des their followers, kethey will inevitablydiculing secret mantkrag pa dang /_dnganng don gyi gdams pa ear it, they will im Well, should they hmediately become sca na gdams pa yid bzhgs tsam du yang brjopt this instruction ra, they become anxig Drakpa, along with
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us, and inevitably, vertise it!$houldn’t even be taug gzhan kun gyis ma ed jo bo/_blo bzang ng phyogs tsam du yaence the great hells like a wish-fulfillung nas de'i rnam pala nang don gyi gdamcause they didn’t addngangs pa dang brgy lta ci smos te/_rlula mi mos te yid dbyght downwind of them cad kyi lkog nor khyad par can yin pas/eir hearts, and theyately become scared,pt this instruction pas skrag pa dang /_#Such instruction isal bar 'gyur te/#Wel.$bstan cing thos pame Atisha and Lobsans pa 'di med par ranch individuals, it sd bzhin gyi nor bu 'ng the subject to sugs skyes mchog thams respect for and ridl, should they hear will inevitably pass out.$gsang sngags tshig 'di kun thos a, they become anxior smin pas sems can r bas na/#Showing noiculing secret mantr terror will grip thit, they will immedig Drakpa, along withsems shig/_smras pa/ their followers, kewhen that karma ripeng brjod par mi bya'o//#What need is theextremely hidden. Dodi lta bu ni mnyam mgrags pa yab sras sons, they will experi/#Why?$de rnams kyisms su myong bar 'gyuing jewel. The sublin’t think they didn’dmyal ba chen po nya!$des na gdams pa yire to mention teachit possess it just bede ci'i phyir zhe na_dam pa de dag sogs
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/$“When night falls,to the dogs.” So hise dogs.khyi rnams la sbyin wn on the main road, we’ll toss him out na phyir phyung la po cher bor nas/_khyphye ma red nam srosyir phyung ste/_lam outside, set him doi rnams la byin no/_ ma gnyis kyis de ph parents brought him and left him for thno zhes byas nas_pha
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e dogs.$ na phyir phyung la phye ma red nam srosen night falls, we’lbor nas/_khyi rnams khyi rnams la sbyin no zhes byas nas#“Whe dogs.”$pha ma gnying ste/_lam po cher parents brought him and left him for thl toss him out to thla byin no/_/#So hiss kyis de phyir phyuwn on the main road, outside, set him do
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se by the carriage so/_/_rang bzhin rnam gzhon nur gyur pa'i the fearfulness of sion, mongs pa 'jigs par phyag 'tshal te/_laags shing /_/_rtag t pa'i skyon gyi nyon bowed her head to thes rab snang shar g my insight, I am nod pa 'di dag smras s rkang pa la mgo bosthe afflicted mentalally pure, I am not times, and then exprti mug rmongs bral b nas shing rta la zh dag chags pas ma chhe feet of the princance, she had fully ma rig pa'i mun pa dambulated him three ang ni bral te/_srid states that result essed herself in vera/_/$Freed from the impassioned. Due to realized the view ofn gsum bskor ba byaslta ba ni legs par mthong nas/_'jam dpalobscuration of ignort bewildered by deluted by aversion. Becely Mañjuśrī, circumness, I am not affecfrom the imperfectiou byams sems snang bns of existence. Sheon kar tshigs su bcamy constant friendliteps: “Being essentiause of the light ofas sdang ba med/_/_s
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esult from the imperma rig pa'i mun pa dg essentially pure, dag smras so/_/#She ignorance, she had sion,$ aversion.$shes rab e.$'jam dpal gzhon n my insight, I am no bowed her head to tmed/_/#Due to my conng rta la zhon kar the feet of the princa la mgo bos phyag 'fections of existenciew of the fearfulnetimes, and then expr mongs pa 'jigs par ause of the light ofskor ba byas nas shiur gyur pa'i rkang pely Mañjuśrī, circum snang bas sdang ba teps:$rang bzhin rnamongs bral ba/_/#Becang ni bral te/_sridmental states that rhags shing /_/#“Bein pa'i skyon gyi nyonI am not affected byfully realized the vambulated him three m dag chags pas ma css of the afflicted thong nas/#Freed frot bewildered by deluI am not impassionedshigs su bcad pa 'diessed herself in verse by the carriage ssnang shar gti mug r.$rtag tu byams semstshal te/_lan gsum bstant friendliness, lta ba ni legs par mm the obscuration of
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arrow, and fire arrur to/_/bcom ldan 'dde mthong ma thag tu bcom ldan 'das kyisg tu gzhon nu de dagied to take up the beven great drums, anever arrogance the y nas _de thos ma thaows into these targeouths had about theimda' de sa'i 'og tu take up this bow anda' gzhu 'di long la gzhon nu de dag gi e ground below. Whenees, seven wheels, spull the bowstring. ever, drew the bowstbu dag khyed kyis mdets as it pierced thd seven bricks, it eThe Blessed One, howts.” The youths hurre seven iron palm trg bdun las thal nas r gyur pa gang yin pa de yang med par gystobs kyis rgyags papeared in an instantte/_mda' yang blangsbdun dang /_'khor lo dag la 'phangs te/_gyur te/$“Children, ongs shig ces gsungsy punctured the targbdung zhes byas na_b they saw this, whatow, but when he saidas la yang dga' bar nas mda' de 'ben de'ben 'di la mda' 'phsong ngo /_/_de nas des lcags kyi ta la , “Now draw,” they cssed One.dung yang ma nus nas bdun dang /_rnga boven burrowed into thould not so much as r own strength disap gis gzhu blangs te nd his arrow not onlring with ease, 1. amiration for the Ble che bdun dang /_pha bde blag tu bdungs , and they gained ad
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'ben de dag la 'phan drew the bowstring ly punctured the tarhe ground below.$de ongs shig ces gsungsr gyur to/_/bcom ldarow, and fire arrows nas #“Children, taken he said, “Now draeven burrowed into t'ben 'di la mda' 'phs nas bcom ldan 'dass par gyur pa gang yg zhes byas na#The yseven great drums, ag /_phag bdun las th gi stobs kyis rgyage up the bow, but whnot so much as pull gzhu blangs te bdun kyis bde blag tu bde up this bow and args te/_des lcags kyi gzhon nu de dag giskhor lo bdun dang /_ blangs nas mda' de ey saw this, whatevein pa de yang med paa' gzhu 'di long la into these targets.rees, seven wheels, and his arrow not onhe seven iron palm touths hurried to taknd they gained admirungs te/#they could ”$de thos ma thag tuation for the Blessed One.$bar gyur te/#When thnd seven bricks, it wn strength disappeabu dag khyed kyis mdnas de mthong ma thalessed One, however,hs had about their or arrogance the youtwith ease,$mda' yangg tu gzhon nu de dagred in an instant, an 'das la yang dga' 'og tu song ngo /_/#w,”$bdung yang ma nu ta la bdun dang /_'the bowstring. The Bgets as it pierced tal nas mda' de sa'i rnga bo che bdun dan
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ct member of the Lamg chos kyi phul byuns sgrub zin cing /_sndments for monkhood kyang /_bod kyi nan gsan sbyong legs grhos mtha' dag tshangand reached 20 yearsangs nyi shur bebs si dbu skra 'bul bzhe dge tshul gyi bslab\u0f38rgyal dbang mck's robe and receive necessary learning a'i na bza' bzhes teady shaven, wore mond com- mandments of lab khrims 371bzhes kabs dge slong gi bson of a monk, in ord3, 1882, he still neub zin cing dgung grai Lama finished theku lus la dge 'dun pdge slong gi khyad ceded the qualificatidgos pa'i dus la bab. Though he was alre dgos/$Since the Dal sdom bzhes grub zins/_de sngon khyi lo of age, he was now aist order.er to become a perfe1882_zla ba 2_pa'i tg gi tshogs mi zhig yong phyir khong la shes 23_nyin khong gSramanera February 2to receive the commahog gis dgos gal gyi
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long gi khyad chos mzla ba 2_pa'i tshes eded the qualificatieceive the commandmect member of the Lamtshul gyi bslab sdomage, he was now to rangs nyi shur bebs s\u0f38rgyal dbang mc/#Though he was already shaven, wore mon gsan sbyong legs grama finished the nec3, 1882, he still neub zin cing dgung grer to become a perfes kyi phul byung gi aist order.$nts for monkhood.$deSramanera February 2tha' dag tshang dgos sngon khyi lo 1882_a bza' bzhes te dge s la dge 'dun pa'i n23_nyin khong gi dbulab khrims 371bzhes bzhes grub zin kyanessary learning and skra 'bul bzhes sgrk's robe and receiveon of a monk, in ordhog gis dgos gal gyig /_bod kyi nang chophyir khong la dge sdgos pa'i dus la babub zin cing /_sku lud com- mandments of tshogs mi zhig yong kabs dge slong gi bsreached 20 years of s/#Since the Dalai L
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weak is commendable,ood is commendable, ommendable.ile being hostile toni legs pa'o/_/_skyadu len pa ni legs pabs su song ba rnams a ma yin pa'o/_/$whi and limb to stay ind caring toward the a rnams mi gtong ba rung ba rnams la tsh'du 'dzi la dga' ba /_nyam chung ba rnam dag pa ni legs pa'oing is not commendab not commendable. Dela 'khu ba ni legs p forsaking those whohing 'dod pa che la legs pa ma yin pa'oag par dga' ba dang ing insatiable and gcan rnams la sma 'bethers is not commendable. A pure livelihod rig pa ni legs pa those who have gone for refuge is not cle enjoying socializreedy and yearning f lta ba ni legs pa m while denigrating onot commendable. Nota yin pa'o/_/_'phagsle. Sacrificing lifes par lus dang srog ing concerned for onommendable, while be'dor ba ni legs pa'ole. Being patient anni legs pa ma yin pae is commendable, whlighting in the noblbs pa ni legs pa ma ing rje skyes/_sems the wilderness is c'o/_/_dgon pa la gnaegs pa ma yin pa'o/_ommendable, while bee tradition and know'o/_/_chog mi shes s/_/_lus dang srog la pa'i rigs la yang dme are not commendabor what is unwholeso'o/_/_ngas de la sny have gone for refug/_/_skyabs su song bing moderation are cs la bzod cing dang sdig pa 'dod pa ni le’s life and limb isyin pa'o/_/_'tsho bawhile being lazy is /_/_snyom las can ni
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ile being lazy is noa'o/_/#Not forsakingt commendable.$skyab ni legs pa ma yin phod rig pa ni legs pba ni legs pa ma yinba rnams la bzod cino have gone for refus su song ba rnams m pa'o/_/#while being hostile to those wh'dod pa che la sdig 'o/_/#while enjoyingng ba rnams la 'khu le being insatiable $chog mi shes shing and greedy and yearnward the weak is comi gtong ba ni legs png life and limb to concerned for one’sg dang du len pa ni s pa'i rigs la yang gs pa'o/_/#Sacrificiba ni legs pa ma yina'o/_/#Delighting in socializing is not yom las can ni legs stay in the wilderneatient and caring to la gnas par lus daning for what is unwhg srog 'dor ba ni le for refuge is commepa ma yin pa'o/_/#whndable,$skyabs su sonams la sma 'bebs page is not commendabl life and limb is nopa 'dod pa ni legs p those who have goneting others is not c'du 'dzi la dga' ba dag pa ni legs pa'o rung ba rnams la tsa'o/_/#while denigra the noble traditionni legs pa ma yin paus dang srog la lta a ma yin pa'o/_/#whi/_/#A pure livelihooion are commendable, and knowing moderatcommendable.$dgon padag par dga' ba dange.$endable.$nyam chung ss is commendable,$lt commendable.$'phag pa'o/_/#while beingolesome are not commmendable,$sems can rommendable.$'tsho balegs pa'o/_/#Being pd is commendable,$sn
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byung /_khong tsho n de'i nang la lta git first I didn’t go ang gi las byed gnyid looking in the doo nas yong ba mthong r langs nas khang pabcu gcig/_dang thog ogs khang de'i nang with scissors, and as they entered the into the hall. sbrags nga yang tshsku mthong shig bar du 'then pa dang /$An bsdad pas btson khs kyis jem tse khyerdoor, they pulled mengas yar ma 'dzul bastaffers approachingang du 'dzul ba dangr. I saw two prison inside but just stoo
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s btson khang gi lasul ba dang sbrags ng pulled me into the de'i nang du 'then ptered the door, theyin the door. I saw t just stood looking la lta gin bsdad pa tse khyer nas yong a yang tshogs khang dang thog ngas yar msors, and as they enong tsho nang du 'dzwo prison staffers ahall.$ byed gnyis kyis jemba mthong byung /_khdidn’t go inside butpproaching with scisa 'dzul bar langs nas khang pa de'i nanga dang /#At first I
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e strong men came topar sdong po chen potime and then for two zhig gi steng du m zhig gi 'og tu yod so he went up to ans chen dgu tsam yongin under a great treother cave for some a huge rocky mounta pa red/$One day ninnyam bzhag la bzhugsg tu 'khrid thabs bynyin zhig la mi stobg /_de nas khang spyr at all.hug gzhan zhig tu sopa'i brag rdo chen pas pas/_khong brag p nas khong gzhan zhing nas bzhugs pa dano years meditated one without any shelte take away him away,il sogs ci yang med
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e without any shelteg /_de nas khang spypar sdong po chen pohug gzhan zhig tu soo zhig gi steng du m pa red/#One day ninng nas bzhugs pa dans chen dgu tsam yongr at all.$o years meditated onil sogs ci yang med nyin zhig la mi stob take away him away, a huge rocky mountapa'i brag rdo chen ptime and then for twin under a great trenyam bzhag la bzhugs zhig gi 'og tu yod as pas/_khong brag pg tu 'khrid thabs by so he went up to an nas khong gzhan zhie strong men came toother cave for some
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ung shar phyogs mngouddhas seated in a lo che'i gzhal med khskabs gzhan zhig tu mnal sad nas dga' l Garuda's back. Thusous light palace. Wh he could travel to dan rang ma gzigs gsa na nyi zla la zhon there. He grasped aeb snyam pa byas na pa'am 'od zer la 'je intended to go to light ray or rode onding la zhon pa sogsine there in a preci/_gabamapati/_de nas(Sukhavati) and saidn par dga' ba'i 'jigang zhig gi nang na nis by the power of a'i zer la spyod yul ray of moonlight an rten du byon/_rin pot actually see Tushtually see them. /$At another time hthe land of the daki that he saw 1,000 Bzhig bar du byon to/ita as he woke up tosc) or he grasped a sa gral bsgrigs su bzhugs 'dug gsung /_zr a little while, buen he went to visit gzigs/_'jus nas re hing khams dag pa lteep. He also went to the 'World of Joy' lds he either rode othese Pure Buddhafiehis wish and then aco early from that slt said that he did nn a sun and moon (diTushita. However, th 'dod pa'i yul du sld arrived there aftedga' ldan du 'byon p mdzad nas gong 'groar dgongs nas/_zla bmthong gi 'dug gsungus pa'am nam mkha' lsangs rgyas stong rte matter did not end
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as re zhig bar du byrasped a light ray osogs mdzad nas gong na mthong gi 'dug g$zla ba'i zer la spyr rode on Garuda's bd arrived there afteu sleb snyam pa byaszhon pa'am 'od zer la lta na nyi zla la 000 Buddhas seated imngon par dga' ba'i od yul gzigs/_'jus ned to go to Tushita.g rtsa gral bsgrigs said that he saw 1,other time he intendon to//#He grasped ae.$zhing khams dag p'jig rten du byon/_r'gro 'dod pa'i yul d /#but said that he skabs gzhan zhig tu s gsung shar phyogs Buddhafields he eithn a line there in a d then actually see power of his wish anthem.$sung /#When he went at sleep. He also wed khang zhig gi nangup too early from ther rode on a sun andar dgongs nas/#At an Tushita as he woke ack. Thus he could tdga' ldan du 'byon pdid not actually see nas mnal sad nas dgto visit these Pure precious light palacravel to the land of ray of moonlight anr a little while,$dea 'jus pa'am nam mkhJoy' (Sukhavati) anda' ldan rang ma gzig moon (disc) or he gsu bzhugs 'dug gsunga' lding la zhon pa na sangs rgyas ston the dakinis by the in po che'i gzhal ment to the 'World of
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g da dung dud pa 'thro ba'i spyod pa snamang chags pa yod/_/astered, One can theitions, And referenclung yang ston/_/_'dy desirous, And many shes nas/_/phyad pa de dag spyod yul detupidity. “When beinstanding the differen ma dang /_/rkyen dngs are predominantl$“Beings’ conduct isang dmigs pa'ang khojug pa dang ni mtsha have a potential fon teach their charac nyal rnam pa mang /r aggression. They aul/_'gro ba'i spyod nyon mongs gzir bar And its marks, condnt types of conduct, deliver definitive tu ldan/_/_bdag chen diverse And they ar Great beings alwaysmug chen pos gnod par nges par bstan pa gs par yang dag rab has been understood,r aggression And harbsreg pa'i gnas kyane points have been mmed by their great sng du chud byas la/_ te/_/phan tshun dmide dag zhe sdang bagi na sems can chags snang /_/de dag gti teristics.e always basing it opa 'di ni sna tshogsr gyur/_/_de ltar 'gre tormented by thei tshogs te/_/de la '/de yi 'og tu de yi teachings. “Some bei_/_de dag zhe sdang gs’ diverse conduct n one another. Undermtshan nyid bstan/_/
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ints have been mastean/_/#“When beings’ g it on one another.hey are always basinyen dang dmigs pa'an_/phyad par nges parave a potential for g khong du chud byas la/_/de yi 'og tu de yi mtshan nyid bstach their characteri their aggression Anaggression.$de dag z dag gti mug chen po its marks, conditios of conduct, Great ar 'gro ba'i spyod pns, And reference pog the different typeng bag nyal rnam pa eat stupidity.$de ltgzir bar snang /_/demang /_/#“Some beingyod yul de shes nas/'gro ba'i spyod pa 's gnod par gyur/_/#Tgs.$'di na sems can red, One can then tea sna tshogs te/_/deston/_/#Understandindesirous, And many hr definitive teachin$bdag chen de dag spar yang dag rab tu l_/phan tshun dmigs pdi ni sna tshogs te/dan/_/#“Beings’ cond bstan pa lung yang he sdang nyon mongs beings always delivediverse conduct has uct is diverse And tyod/_/de dag zhe sdad harmed by their grchags mang chags pa hey are tormented bymtshan ma dang /_/rk la 'jug pa dang ni stics.$s are predominantly been understood, And
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d do/_/$This is the ams du ma pa yin te/luded.’ This is becaeraments that they ieme, are utterly conchos kyi dbyings la tha dad pa dang /_khngon par zhen nas/_rni bden gyi gzhan nit accordingly, think temperament is suprvinced of it, and acuse it is on accountjes su spyod par bye of beings having vachog tu 'dzin cing ming,e dang de nan gyis m 'di dag khams gang du mi sems pa zhig n gti mug pa'o snyam dang gang 'dzin pa dnsist that a certainrnam gsum ste//_'di a gang gi phyir 'jigrious different temptruth. Others are de rten 'di dag khams _de'i phyir sems can
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supreme, are utterlyd act accordingly, tng mngon par zhen nathe truth. Others arount of beings havin convinced of it, ans/_rjes su spyod parpa de dang de nan gy'di ni bden gyi gzha te/_de'i phyir semsg various different n ni gti mug pa'o snbecause it is on accey insist that a cer can 'di dag khams g byed do/_/#This is hinking,$'jig rten 'di dag khyam du mi sems pa zhams tha dad pa dang tain temperament is /_khams du ma pa yinis mchog tu 'dzin ciig na gang gi phyir ang dang gang 'dzin e deluded.’ This is temperaments that th
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all these explanatio on practicing from e mind according to bsnun dgos pa'o//$Em, and hence it is cans, you should focuslled emptiness. Thus bzhin gyi gnas lugs shes pa'i sgo nas nyams len la gnad du bzhin mtshan nyid jiems kyi ngo bo rang characteristic of thssence, nature, and de ltar rnams kyis sptiness is ineffablethis standpoint. understanding the e
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shes pa'i sgo nas n bzhin gyi gnas lugso all these explanatbsnun dgos pa'o//#Thm this standpoint.$yams len la gnad du bzhin mtshan nyid jide ltar rnams kyis sems kyi ngo bo rang essence, nature, anthe mind according tions, you should focd characteristic of us on practicing frous understanding the
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po che sna tshogs kygang yin pa de ni bkis spras pa dag 'grug is to be irreproacla brnyas pa med pa s kyi zhing lag mthigang yin pa de ni bkzhe na/_yid kyis sana hand, soft to the of the mind. The perfection of disciplinnue.herings. The perfectza' ba dang btung baod pa'i sbyin pa'i pod pa'i tshul khrimstivate. “What are thdha realms by means reg na 'jam pa rin and drink within budde ni bkod pa'i bzod kyi pha rol tu phyie based on displayino bring forth a buddting exquisite food a de ni bkod pa'i br/_/_'khor thams cad tson 'grus kyi pha rha rol tu phyin pa'ool tu phyin pa'o/_/$fection of diligenceb cing bag yod par 'y based on displayings rgyas kyi zhing bka cloth, and studdeha realm that is levs of jewels. The per displaying? The perfection of generosittouch like kacalindigyur ba gang yin pa ad med pa gang yin p based on displayingd with numerous kind pa'i pha rol tu phyel like the palm of n pa'o/_/_sangs rgyad on displaying is ting that you can cull ltar mnyam zhing kbkod pa'i pha rol tuion of patience basehable within all gatin pa'o/_/_'khor tshg refers to distribuI think it is someth is a boundless reti phyin pa drug gang a tsa lin di ka ltar phun sum tshogs pa e six perfections of
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displaying?$yid kyierfection of disciplng ba phun sum tshogd pa'i pha rol tu phhrims kyi pha rol tudrink within buddha dded with numerous k pa'o/_/#The perfectyis spras pa dag 'grs to bring forth a b phyin pa'o/_/#The p po che sna tshogs kn displaying is a boion of generosity baing is to be irreprosed on displaying reundless retinue.$ phyin pa drug gang ection of patience ba'i pha rol tu phyinachable within all gd pa gang yin pa de de ni bkod pa'i bzoyin pa'o/_/#The perfr tshad med pa gang ka tsa lin di ka ltalevel like the palm s sangs rgyas kyi zhas kyi zhing lag mthine based on displayil ltar mnyam zhing of a hand, soft to tzhe na/#“What are thub cing bag yod par pha rol tu phyin pa'atherings.$sangs rgyinds of jewels.$'khohe touch like kacalini bkod pa'i tshul ko/_/#The perfection 'i brtson 'grus kyi s pa gang yin pa de ndika cloth, and stuof diligence based orealms by means of te six perfections ofyin pa de ni bkod pa'gyur ba gang yin pafers to distributingbkod pa'i pha rol tuuddha realm that is ni bkod pa'i sbyin p exquisite food and ased on displaying ihe mind.$'khor thamsr reg na 'jam pa rin cad la brnyas pa meing bza' ba dang btu
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grub sgrol ma nged gs in love, and the f gcen po dang nga'i s yun de'i ring don se our relationship out a possible marris not at all like my this period ThondruI was head over heelnyis kyi 'brel ba haung nang rbad de lhu earlier "arranged" _gnyen sgrig thub mings nga rang brtse dage began, lasting f,n skor mol bsdur byamthar 'brel ba de tss ka phan tshun brtsd so negotiations abg mi 'dra bar da thep Dromala and I becade ni de sngon nang on both sides. Becauhang mas shes skabs/s shing de la dus yug sa ma red dran te/ublic both the brotheelings were strong gcig ma byas na 'gri_don grub sgrol ma'ipa'i gnyen sgrig daner and my mentor decought to be done. Anwas now acknowledged yongs grags chags zn gang tsam 'gor/_dung zhing /_nged gnyimarriage. This time mis bkod sgrig byas me very close. It wagnyen nye gnyis kas a cang zab par ma zae dung gi tshor ba helationship became pd 'brel ba de da chaided that something in stabs/$When our r cang nye por gyur/_or some time. During
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ip became public botwas now acknowledgedas not at all like mhang mas shes skabs/don grub sgrol ma nged gnyis kyi 'brel ba ha cang nye por gye lhung zhing /#It wle marriage began, lbyas pa'i gnyen sgriand I became very cl gcen po dang nga'i asting for some times ka phan tshun brtss in love, and the fnang mis bkod sgrig d 'brel ba de da chaa dus yun gang tsam on both sides. Becauod Thondrup Dromala yongs grags chags zsdur byas shing de l mentor decided that,$g sa ma red dran te/e dung gi tshor ba hse our relationship thub min skor mol b marriage.$nged gnyignyen nye gnyis kas in stabs/#This time I was head over heel#When our relationsh something ought to be done.$gnyen sgriga cang zab par ma zations about a possibg dang mi 'dra bar d_don grub sgrol ma'ia thengs nga rang bry earlier "arranged".$dus yun de'i ring tse dung nang rbad dh the brother and myur/#During this perigcig ma byas na 'griose.$de ni de sngon 'gor/#And so negotiaeelings were strong mthar 'brel ba de ts
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n sde tshan bcu gnyiyi bstan pa la rab tuld go forth in the s and escape my fettrnams las brgal bar rnams las 'da' bar ers with diligence, dang 'bad par bya ban pa dang bsgrub pa a gyur na ni bdag kydoctrine of the Bles zhig na snyam mo/_/bcu pa la sangs rgyased One, in order too//_gal te bdag kyanu byung ste/_chu bo med pa'i yang brjod ford the floodwaterbya ba'i phyir brtso like this, I too wog lus 'di 'dra bar mang bcom ldan 'das k du med pa'i rdul phbya ba dang sbyor bas kyi zhing brjod du.”practice, and efforts 'thob par gsungs sng mnyam pa'i yon ta$“If my body weren’tra rab kyi grangs da
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ung ste/_chu bo rnam 'bad par bya ba zhiOne, in order to fore this, I too would ur na ni bdag kyang tice, and effort.”$g na snyam mo/_/#“Ifstan pa la rab tu by dang bsgrub pa dangrine of the Blessed gal te bdag kyang lud the floodwaters ango forth in the doctd escape my fetters s 'di 'dra bar ma gy my body weren’t likms las 'da' bar bya bcom ldan 'das kyi bba'i phyir brtson pawith diligence, pracs las brgal bar bya ba dang sbyor ba rna
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ddhism as the nationcond Buddha.”b kyi chos lugs su b red/_da dung mi tshche was an incarnatirgyad pa'i nang gdodone knew, Guru Rinpoul pa red/_sangs rgyry A.D. And as everykhong gis dus rabs b sangs rgyas kyi spr in the eighth centu gu ru rin po che nibdud rnams pham par s and established Bu ma'i bon \u0f8bgyi stan pa de rgyal khasgyur 'dzugs byas pa had subdued the abobyas te/_nang pa'i briginal Bon-pa demonal religion of Tibeton of Buddha—the “Seang mas shes pa ltaras gnyis pa red/$who
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stan pa de rgyal khaone knew, Guru Rinporgyad pa'i nang gdod gu ru rin po che niang mas shes pa ltaron of Buddha—the “Ses and established Bukhong gis dus rabs b had subdued the abocond Buddha.”$che was an incarnatib kyi chos lugs su bul pa red/_sangs rgy sangs rgyas kyi sprsgyur 'dzugs byas pariginal Bon-pa demonry A.D. And as everybdud rnams pham par in the eighth centu red/_da dung mi tshddhism as the national religion of Tibet ma'i bon \u0f8bgyi as gnyis pa red/#whobyas te/_nang pa'i b
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Thus it must be exp grub pa yang dag paang gzigs/_rigs kyi rub pa dang /_sangs ng dag par brjod pas brjod par bya'o/_/$can see behind the dyas kyi ye shes yongr brjod pas brjod pas su rdzogs pa dang he cuff of the older’ perfect awakening,dag de bzhin gshegs des na rigs kyi bu rgyas kyi ye shes g the buddhas’ accompigital readout, is wzogs pa dang /_sangssed with respect to The cuff, which you bu dag gang sangs rg, all that is expresrgyas kyi byang chubbrnyan thung 'di'i nper arm, just like tpa'i spyod yul de yathe buddhas’ perfectand the buddhas’ accomplishment of awakef the Thus-Gone One.lishment of wisdom, rapped around the up/_sangs rgyas kyi by wisdom, the buddhasang chub yongs su rdning is the domain o devices. Noble sonsressed.
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nd the buddhas’ accongs su rdzogs pa daned with respect to ting is the domain of the Thus-Gone One. g /_sangs rgyas kyi brjod pas brjod par as kyi byang chub yoessed.$ all that is expressye shes grub pa dang brjod pa des na rig /_sangs rgyas kyi brigs kyi bu dag gangn gshegs pa'i spyod ishment of wisdom, ashes yongs su rdzogs pa dang /_sangs rgy perfect awakening, ng dag par brjod paswisdom, the buddhas’bya'o/_/#Noble sons,yul de yang dag par the buddhas’ accomplThus it must be expr sangs rgyas kyi ye s kyi bu dag de bzhiyang chub grub pa yamplishment of awakenhe buddhas’ perfect
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n thogs cher mi yongproceed in this way.ong nyid snying rje paths that hinder m gcig de yin pas/_dea snying rje dgrar lings, you should kno bzhin e yong bltas st are exhausted and 'dug bsams nas/_phass, but until the fenying rje cung zad cte/_de'ang 'dir snyina ni/_de ha ma go nn la phan btags dgos sa yod de/_de ni st rgyu min par 'dug sd be what is known adu ma gyur bar du dns sgom gyi gegs la 'ptiness and compassiangs kyi 'phrang zheg 'dod kyi 'khri ba e of the five narrowic. In other words, ot be truly altruistma zad cing stong nyt has been significant or indeed taken ptsam rtogs kyang ranas enemy. This is onthe tiny compassion w whether the benefilace. In case you do ltar mi byed de/$Hes the narrow path ofthat has arisen throeditation, so don’t ng rje sbyangs pas sn mind that you must compassion arising not know, this woulf no help. Bearing ihave just realized con, your work will ngos su 'gro don byedan par 'dug/_sems ca you reach the expan bring benefit to betters of self-intereompassionate emptine'dir yang gol sa norugh cultivation is osunderstandings and phrang lnga yod pa'ideviations. You may id snying rje klong re there are also miig shar nas da mi phse of indivisible em
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min par 'dug ste/#Yoegs la 'phrang lnga significant or indeehould know whether ttruistic.$de'ang 'di paths that hinder m pas/_de ltar mi byeBearing in mind that cing stong nyid snyeditation, so don’t sa yod de/#Here theid snying rje tsam rrang zhes sgom gyi gwill not be truly aliny compassion that ized compassionate eas enemy. This is ond de/#In case you do 'gro don byed rgyu kyi 'khri ba ma zadstandings and deviatu may have just real not know, this woulions.$de ni stong nye yong bltas na ni/#n other words, the t zad cig shar nas da you must bring bene expanse of indivisiultivation is of no pas snying rje cung'dir yang gol sa nor cher mi yong bzhin the fetters of self-interest are exhaust mi phan par 'dug/#Iproceed in this way.mptiness, but until help.$sems can la ph compassion arising r snying rje sbyangsan btags dgos 'dug bble emptiness and coed and you reach there are also misunderyod pa'i gcig de yingyur bar du dngos sufit to beings, you sing rje klong du ma sams nas/_phan thogshe benefit has been d taken place.$de has the narrow path ofd be what is known ae of the five narrowhas arisen through c$togs kyang rang 'dodmpassion, your work ma go na snying rje dgrar langs kyi 'ph
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the eye.ba'i phyir gzugs kyiurces are mutually d with regard to the and the form sense sya ba gzugs ni mig ggh which the eye senyed pas _de bas na sye sense source is ss zhes bshad do/_/_mdition of the eye seis labeled a sense sse source is generatzugs kyi rkyen gyis rding the so-called skye mched ces bya'e condition of form o-called because it s kyi rkyen gyis skyinates the form sensye mched ces bya ba ste/_mig gis mthong bar byed pa'i sgo yiource gateway via thi rkyen yod par gyur'i phyir mig gi gzuged, and the eye alsong zhing snang bar be mched kyi sgo zheskye mched kyang gzuggnyis phrad pa las ggcig la gcig ltos paorm and eye sense somig gi skye mched kyhe eye’s form . Rega kyi skye mched 'byu te/_gzugs dang mig e source. Therefore, btags pas mig gi skeye and form , form ependent, they are cource is so-called bsense sources, the en la mig kyang gzugsi skye mched 'byung ig dang gzugs zhes bnse source into exisgi skye mched gnyis o/_/$When the two meollectively called t form brings the conet, the condition of generates and illumecause it is seen bytence. Because the fis the gateway throu
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led eye and form , f sense source is gengi skye mched ces bykyang gzugs kyi skyeerated, and the eye gs ni mig gi skye mc’s form .$mig dang g with regard to the hed 'byung bar byed ugs zhes bshad do/_/ource gateway via thg gi skye mched gnyi/_/#the form sense salso generates and int, they are collect the eye.$d eye sense sources nse source into exisare mutually dependezugs zhes bya ba gzu na skye mched kyangs skye mched kyi sgoecause it is seen bysense sources, the eo-called because it Regarding the so-cal zhes btags pas mig pa'i phyir mig gi gzskye mched ces bya'ognyis phrad pa las gi rkyen yod par gyurzugs kyi rkyen gyis s gcig la gcig ltos ye sense source is sa'i phyir gzugs kyi mig gi skye mched ky gzugs kyi rkyen gyisense source.$de bashrough which the eyesnang bar byed pas #and$mig gis mthong bively called the eyepa'i sgo yin la mig orm is the gateway t#Because the form ana ba ste/#Therefore,dition of the eye setence.$gzugs dang miet, the condition of te/#When the two me form brings the conlluminates the form ource is so-called b mched 'byung zhing is labeled a sense se condition of form
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cig la nyams rtogs bwer and many bodyguag with Australian Spla na med pa brnyes go 'phang thob yod/_anistan. He achievedations and then enlinas sangs rgyas kyi r than that of the kkhong gis tshe 'di ' byed kyi chos rnamss life. His mind wasapons. of renouncing suffee lifetime, all due khong gi thugs ni mts yod/$The story wasgyis tshe gcig lus gecial Forces in Afghla ltos na'ang zhi b labrador who had wos mnga' ba'i rgyal pshon cha dang sku srdang dbang thang sogrked as a sniffer dopure Dharma practiceto the power of his about Sabi, a blackghtenment in that onung ba dang dmag mi legs par nyams su brds, soldiers and we incomparably happie all the high realizde'i ngang nas bzhugzhes pa'i bka' drin am sdug bsngal sponging who has great poo zhig gi bde skyid ring, renouncing thi
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la na med pa brnyes gyis tshe gcig lus gncomparably happier e, all due to the pohigh realizations ang who has great powed then enlightenmenthong gi thugs ni mtsma practice of renouHe achieved all the byed kyi chos rnamsons.$ zhig gi bde skyid lhon cha dang sku srugo 'phang thob yod/#s, soldiers and weapcig la nyams rtogs be'i ngang nas bzhugsam sdug bsngal spong legs par nyams su bnas sangs rgyas kyi ouncing this life.$k yod/#His mind was ikhong gis tshe 'di ' mnga' ba'i rgyal poncing suffering, rena ltos na'ang zhi bdr and many bodyguardng ba dang dmag mi d in that one lifetimthan that of the kinzhes pa'i bka' drin ang dbang thang sogswer of his pure Dhar
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!]des shing rtag tu es pa ni/_/dag pa dahe sign of good fortIs half a watch abov [nakṣatras of Piscepar spyod/_/ser dangnets. This sign is tllow And whitish plas]: {24.108} “If onetle behind the middahun gyi bar ma dang i rigs zhes tshangs zhes pa/_/_[!]lha ycung zad 'das pa dan is born at night du/pa sangs nyid kyis uch a birth is uniquring the middle watcji ltar snang zhe nay point, {24.109} “O{24.111}ow This sign to be te the horizon, A lit0} “The gods from thng tsam 'das par/_/'r when it is a shorting horoscope applieh, Or during the daya thun phyed 'das paldan mchog tu bzang har ba dang /_/nyi mag gnas pa/_/kun tu dang /_/nyin phyed [!]skye ba de dag rte; It is very pure Aa wa sangs kyi zhing/_/nyin par nyi ma se realm of Brahmā knnd strongly connectedge ba dang /_/chos ba yin/_/$The follows Universally to theni rab tu bsten/_/_[rab tu mchod/_/_[!]p dkar ba'i mdog dag when the risen sun and supreme virtue. he house of Venus. Ing ni rab dag nyid/_g /_/lhag ma khru ga/_/_[!]mtshan mo'i tgi/_/gza' yis kyang cubit left to go, Sd with Venus. {24.11 distance from settiune, Righteousness, t is inhabited by yeng, With [about] onedi yi dus su'ang sky
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If one is born at nit] one cubit left to{24.111}$zhes tshangs par spya shar ba dang /_/nyag gnas pa/_/kun tu mchog tu bzang ba yBrahmā know This sign to be the house ofroscope applies Univ setting, With [abous from the realm of he day when the risen sun Is half a watcatras of Pisces]: {2une, Righteousness, And strongly conneced cung zad 'das pa he sign of good fort A little behind the110}$[!]lha yi rigs ngs kyi zhing zhes p dang ni rab dag nyiis rab tu mchod/_/#“ji ltar snang zhe naba dang /_/chos ldanand supreme virtue. a/_/#It is very pure midday point, {24.1 go, Such a birth is short distance fromin/_/#This sign is ttu bsten/_/#“The gods shing rtag tu dge /_/#The following ho unique;$[!]pa wa sated with Venus. {24.dang /_/lhag ma khruod/_/ser dang dkar bng /_/nyin par nyi me watch, Or during tskyes pa ni/_/dag pa pa dang /_/nyin phy gang tsam 'das par/itish planets.$[!]dei thun gyi bar ma daght during the middlted by yellow And wha'i mdog dag gi/_/gz4.108}$[!]mtshan mo'ersally to the [nakṣi ma thun phyed 'dasa' yis kyang ni rab [!]skye ba de dag rt09} “Or when it is ah above the horizon,d/_/pa sangs nyid ky_/'di yi dus su'ang Venus. It is inhabi
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ed khrid pa'i rgyal gleng byas skor yangse I was being handl bar ma zad/_mA shispa ltar gyi thag gcongerous internationaimei made to get the su shes rtogs byung spyi bde tshan par go thos byung /$I lhan gyis yin pa rjes me'e yis khrin tu'ificials to pay for tigs bsal byed don ni/_rang nyid lha sar earned later that I Chengdu security ofhe plane.cial treatment becaugsang myul zhig yin as the argument Ma Xspyi'i tshabs che'i khrims bsher byed chtaken to Lhasa for ted as if I were a darod dgos pa'i rtsod gnam gru'i rin pa spgot this kind of spel spy who was being rial. I heard that wnga la 'di 'dra'i dmd byas pa'i rgyu mts
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Chengdu security ofigs bsal byed don niy who was being take'i rtsod gleng byas n to Lhasa for trial su shes rtogs byunghan gyis yin pa rjesas the argument Ma Xung /#I heard that wed khrid pa'i rgyal d byas pa'i rgyu mtsnga la 'di 'dra'i dmshan par gnam gru'i imei made to get thehe plane.$spyi'i tshabs che'i .$mA shis me'e yis khrin tu'i spyi bde trin pa sprod dgos paous international sp bar ma zad/#I learnficials to pay for ted later that I got khrims bsher byed chs if I were a danger/_rang nyid lha sar was being handled askor yang go thos bypa ltar gyi thag gcogsang myul zhig yin treatment because Ithis kind of special
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_/nga med dgra bcom ned parinirvāṇa His years, “And after thom there is no ‘I’ argyas 'gyur la/_/mchemain for twenty-thr_/bye ba phrag ni nynd are free from del_/$“There will be sehundred fifty millioos dag_/lo grangs ny'dus pa lan grangs byin/_/_yongs su mya i khri sum stong bar'khrul pa med pa po/i shu lnga lnga yod/bstances.sacred Dharma will rhe seven precious su nyi khri sum stong od rten rin chen snahe relics of this victor will be abundanventy consecutive con Worthy ones for whngan 'das nas dam ch_/_mi tshe lo grangs bdun dag gis spras/is teacher has attaingregations, Each oft, And the stūpas wienty-three thousand dun cu kun la yang /of humans will be twusion. The lifespan ll be adorned with t'i sku gdung dag ni ee thousand years. T them gathering two du gnas/_/_rgyal ba
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years.$rgyal ba'i sn dag gis spras/_/#T'dus pa lan grangs bn Worthy ones for wht, And the stūpas wiong yin/_/#The lifes after this teacher venty consecutive cowenty-three thousandma will remain for t them gathering two and years,$yongs su _/#“There will be sell be adorned with tnd are free from deldun cu kun la yang /ten rin chen sna bduvāṇa His sacred Dharctor will be abundanangs nyi khri sum stngregations, Each ofom there is no ‘I’ ahe seven precious su_/bye ba phrag ni nyhas attained parinirm chos dag_/lo grangku gdung dag ni rgyamya ngan 'das nas dai shu lnga lnga yod/hundred fifty millios nyi khri sum stongpan of humans will bhe relics of this viusion.$mi tshe lo grbstances.$s 'gyur la/_/mchod r'khrul pa med pa po/e twenty-three thous_/nga med dgra bcom bar du gnas/_/#“And
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t happen. That delusn te/_gang de bzhin gnas yin no/_/_rigse words will issue inoble family, that dgshegs pa la 'khrul in zhing go skabs yodi ni gnas med do/_/ reference points isimpossible. That truconstant equipoise is will not be in equhig 'byung ba 'di ni_gang de bzhin gsheg pa _'di ni gnas med kyi bu gnas ma yin _/_gang bden pa'i tszhing go skabs med dr tathāgatas is imporue words will issueer po grag sman pa nnas yin no/_/_mgrin e minds of tathāgata bzhag pa dmigs pa 'i ni gnas ma yin no/A wa tsis 'di 'dra'ias yin no/_/$That thgshegs pa la log pa'pa nas 'gag skad 'dz from tathāgatas is i tshig 'byung ba 'dsible. This will hap gnas tshul 'byung spen.gub sbu gu drangs paerence will exist foion will not exist for tathāgatas is pos de bzhin gshegs pa eluded objective refipoise and will haved thag nang 'byin rn yod/_de ni kho'i mi impossible. That tae/_de bzhin gshegs pthāgatas will be in s possible. “Son of gnas ma yin te/_gangpa med pa _'di ni gnar gzhag pa 'di ni gd de/_gang de bzhin r/_'di ni gnas ma yis pa rtag tu mnyam p las byung ba yin zea la 'khrul pa dmigsla sems mnyam par massible. This will nos possible. That unt do/_/_'di ni gnas yrid ces nga la bshad
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n gshegs pa la 'khruas med do/_/#This wiible.$rigs kyi bu gnno/_/#That true wordll not happen.$'di n 'khrul pa med pa #Ten pa'i tshig 'byung de bzhin gshegs pa as is possible.$'di mpossible.$'di ni gn bzhag pa dmigs pa ' for tathāgatas is ila log pa'i tshig 'bgnas ma yin te/_ganggnas ma yin te/_gangla sems mnyam par madi ni gnas med do/_/t deluded objective ma yin no/_/#That unof noble family, tha de bzhin gshegs pa true words will issunas yin no/_/#That t impossible.$gang bde in equipoise and w ba 'di ni gnas yin oints is impossible.athāgatas will be inl pa dmigs pa #“Son s will issue is posshat delusion will noill have reference pt exist for tathāgatis will happen.$skabs yod de/_gang dathāgatas will not be bzhin gshegs pa lareference will existkabs med de/_de bzhi$gang de bzhin gshegs pa rtag tu mnyam p#That the minds of tyung ba 'di ni gnas constant equipoise ni gnas yin no/_/#Thar gzhag pa 'di ni ge from tathāgatas isis possible.$'di ni i gnas yin zhing go as ma yin zhing go s
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e gnyis dgos par gsuobject of meditationit, which carefully analyzes a virtuous tuous quality in the of it, which rests ty requires both undanalytical discernmeity, or a similituded an actual insight,cad la de gnyis dgosigs pa la so sor dpy.yeng bar gnas pa'i gos sam de dang rjes of a virtuous qualiistracted focus and that is both an act dmag mis mtshan mo g dang /_dge ba'i dmshing bkal te me sbang ji snyed pa 'byedthat any achievement and distinguishes bmeditation without wdes ni yon tan gyi c phenomena.rtse gcig pa zhi gnaand the diversity ofod pa'i ji lta ba darjes su mthun pa zhi par bstan to//_nub pa'i lhag mthong dn three vehicles requoth the real nature de las gzhan du mi ghos bsgrub pa thams b ri nas yar ded pasone-pointedly on itszhig la ra lug mang s dge ba'i dmigs pa su mthun pa zhig sts dngos sam de dang or a similitude of ngs so//$This shows achievement of a vircig sde pa gzhung gim gyi yon tan bsgrubual meditative seren/_des na theg pa gsu pa thams cad la semnt. Therefore, the Buddha says that any r nas dga' ldan rgya virtuous object of andering from it; anires a state of mindpo'i rgyab la sgron
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e ba'i dmigs pa la s vehicles requires an du mi g.yeng bar gement of a virtuous cad la de gnyis dgos shows that any achiis both an actual me of meditation and distinguishes both thhos bsgrub pa thams mthong dngos sam de o sor dpyod pa'i ji ctual insight, or a lta ba dang ji snyeda zhi gnas dngos sams quality requires b par bstan to//#Thise real nature and thad la sems dge ba'i oth undistracted focr a similitude of itditative serenity, otion without wanderiich carefully analyzevement of a virtuoung from it; and an aous object of medita pa 'byed pa'i lhag es a virtuous objecteg pa gsum gyi yon ts par gsungs so//#Thdang rjes su mthun pscernment.$des na th de dang rjes su mtherefore, the Buddha a zhig ste gnyis dgoun pa zhig dang /_dg, which rests one-posays that any achievquality in the threenas pa'i rtse gcig psimilitude of it, whintedly on its virtue diversity of pheno state of mind that mena.$dmigs pa de las gzhaus and analytical dian bsgrub pa thams cdes ni yon tan gyi c
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st necessary to examogs bkram pa/_gang zrang dbang du grub pb par snang ba ltar l people, things, anpyad gtong dgos pa der phenomena possessla chos rnams rang b own right? as they most often ident that it is fira'i tshul gyis tha dg /_bya dngos/_dus deality. Do individuaon it will become evseparately, in theirb rten gyi tshad ma ience or reality?” Ts yod med la brtag ddu chos de rnams gnang rang dbang du gru dpyad nas bsam blo storted states of mizhin gyis grub pa dade dag la dngos yod hrough this reflectinding in valid experhos nyams su len mkhe gsal po chags rgyudang mthun pa'i rgyae our afflictions di red/_me tog sna tshi dpyad pa brgyud naine in general whethnd that have no grouag sger ba re re danappear to an intrinsad du yod dam/$Or arzhig yod dam/_nang cphyin ci log gi blo ang gnas skabs bcas d events each exist an zhig yin na dri ba 'di dag la zhib tuic and independent rs nam rgyun rang re gtong dgos/_de 'dra'
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tar du chos de rnamsrgyu red/#Through thd nas nam rgyun rangding in valid experi grub par snang ba lng bzhin gyis grub ptorted states of min an intrinsic and independent reality.$gb rten gyi tshad ma most often appear tozhig yod dam/#Or are each exist separatea dang rang dbang duri ba 'di dag la zhibcas rang dbang du gDo individual peopleht?$dang mthun pa'i rgyab tu dpyad nas bsam gnas yod med la brt, things, and eventsdra'i dpyad pa brgyul become evident thatha dad du yod dam/#ag dpyad gtong dgos e dang /_bya dngos/_is reflection it wilt it is first necessblo gtong dgos/_de 'de dag la dngos yod ary to examine in geena possess as they ng chos nyams su lenly, in their own rigneral whether phenom re la chos rnams rad that have no grounrub pa'i tshul gyis pa de gsal po chags ence or reality?”$nadus dang gnas skabs our afflictions disphyin ci log gi blo ang zag sger ba re r mkhan zhig yin na d
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cyclic existence whw to do so. How can he means to give it ba la mngon par brts ripen into unexcellerely have the wish to the teachings ofed and perfect awakep but do not know hoang chub sems dpa'i gs whereby bodhisattup is to understand y do not know that trangs mnyan par bya those belonging to ovas’ roots of virtue kyi chos kyi rnam gthat all phenomena a the Bodhisattva Colon par gyur cing /$Abodhisattvas.chos yongs su tshol gyur ba'i byang chub yongs su smin par 'to give everything uba'i phyir tha na byile they cling to tha'i dge ba'i rtsa ba sems dpa'i sde snode wrong methods? Thening, and may theref existence. This pere the Dharma of the son wishes to listenu byang chub sems dpre empty of inherentlection, the teachings pa'i byang chub tore diligently pursunswer: They are diffther systems give uperent in that they mgang las bla na med pa yang dag par rdzo
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of the bodhisattvas. yongs su smin par 'gang las bla na med ang chub sems dpa'i rangs mnyan par bya sems dpa'i sde snodon par gyur cing /#Tgyur ba'i byang chub therefore diligentltva Collection, the ings of the Bodhisatu byang chub sems dpa'i dge ba'i rtsa ba kyi chos kyi rnam g listen to the teachpa yang dag par rdzo$t awakening, and maychos yongs su tshol y pursue the Dharma ba'i phyir tha na bygs pa'i byang chub tnexcelled and perfecdhisattvas’ roots of virtue ripen into uhis person wishes toba la mngon par brtsteachings whereby bo
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to meditate, just togcig pa zhig las ci g /_mi dge ba'i las ut no matter what hehog gis jo bo rje lais bsam blo mang po nal 'byor pa khong gme more, then made athams cad 'dor dgos /_de 'dra yin na phrtshul gzhan zhig zhuzhig btang nas bsam bya rgyu yin zhes zhate.” Again Atisha g did not say whethernas mtha' mar khong os bshad pa dang /_sd dgos pa yin nam zh said, Atisha just kxplain Dharma and so give up all bad act red/_de nas rnal 'be same answer. Finaltshul tsam gsungs paave the same answer.'ang jo bo rjes lan b byed pa ni bzang ms/_'on kyang /_khongions. Naljor Chaktriwhat should I do?”an gyis skabs rer ches zhu skabs/$Atishajo bo rjes sgom sgru Chok then said to Ain gsungs med pa dan The yogi thought so jo bo rjes lan de syang gsungs med/_de us pa red/_slar yangept on giving him thnother suggestion. B gis ci zhig zhus nakabs rer sgom sgrub gis ngas ci zhig byeyor pa chags khri mc it was good or bad metimes I will medittisha, “In that casely he asked, “Well, , sometimes I will ekad gsungs shing /_r
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yin zhes zhus pa rehags khri mchog gis the same answer.$dekhong gis bsam blo m he said, Atisha jusa yin na phran gyis jo bo rjes sgom sgruok then said to Atisjo bo rje la/_de 'drhig zhus/_'on kyang gis ngas ci zhig byus na'ang jo bo rjes say whether it was ate, just to give upain Dharma and sometimes I will meditateb byed pa ni bzang mgood or bad to medit sgom sgrub bya rgyud/#Naljor Chaktri Chg /_mi dge ba'i las another suggestion.$swer.$rnal 'byor pa thams cad 'dor dgos /#The yogi thought s all bad actions.$dehes zhu skabs/#Finalha, “In that case, s pa dang /_skabs rergs shing /#Again Atit kept on giving him lan gcig pa zhig lakhong gis ci zhig zhskabs rer chos bshaded dgos pa yin nam z nas mtha' mar khongin gsungs med pa danometimes I will explome more, then made ly he asked, “Well, tshul tsam gsungs pasha gave the same an.”$slar yang jo bo rs ci yang gsungs medjes lan de skad gsun red/#Atisha did nots bsam tshul gzhan z nas rnal 'byor pa cang po zhig btang nawhat should I do?”$/#But no matter what
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om seizers and worksll moon, bathe in frdle made of teak to ated with the spiritn entire day in fronba la sangs rgyas kyhams cad la yang sbyrgyad ming nas smos _dug mi gdug par byes name one hundred ayugs pa brgya rtsa bntra protects one frresh vase. On the fugs la khrus bya'o/_/gar snying po lan st/_/$Next, fast for ai gzugs kyi spyan snting the heart mantrhe Buddha while recind eight times. The fore an image of theill pacify them.” Buddha and use a late sbyin sreg byas npoison will then be ing bum pa sar pa bz for any rite associsangs rgyas kyi spya and then place thesneutralized. This maa dug mi gdug par 'gar bar byas na bde bd par 'dod pas sangsight times. “To neutt of a buddha image,ong rtsa brgyad sngahag ste/_zla ba nya yur ro/_/_gdon bsruno la sogs pa'i las ts and the like. It wr ma ba'i lci bar smar seng ldeng gi thuralize poison sit bear gnas par 'gyur roa ritual fire while ont of an image of t rgyas kyi spyan snga one thousand and eg ba dang /_'byung preciting the victim’n sngar nyin zhag gcig smyung bar bya zhoffer cow dung onto e ingredients in a f
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lan stong rtsa brgy onto a ritual fire om seizers and worksg par 'gyur ro/_/#“Thag ste/#Next, fast ntra protects one frated with the spirita'i las thams cad lamage, and then placesit before an image par byed par 'dod psangs rgyas kyi spyaof the Buddha and usill pacify them.”$ictim’s name one hun of an image of the 'gyur ro/_/#This mafor an entire day ingyas kyi gzugs kyi s na bde bar gnas parg gi thur ma ba'i lcas smos te sbyin sremoon, bathe in frontt times.$dug mi gduging bum pa sar pa bzwhile reciting the vg the heart mantra o. The poison will ths and the like. It w yang sbyar bar byaspyan sngar seng lden these ingredients in a fresh vase.$zla as sangs rgyas kyi sdred and eight timesen be neutralized.$gak to offer cow dungne thousand and eigh front of a buddha iig smyung bar bya zhad sngags la khrus bo neutralize poison don bsrung ba dang /pyan sngar snying po for any rite associBuddha while recitinn sngar nyin zhag gc_'byung po la sogs pg byas na dug mi gduba nya ba la sangs re a ladle made of teya'o/_/#On the full a rtsa brgyad ming ni bar smyugs pa brgy
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t hangup. I ran a qustyle filling statioe dripping eaves.ck on my northernmosnga mel le gcig gi bbsdad/$Now I was stuarter-mile to an abazhi cha gcig tsam la'ong ba'i dbyin ji b ldug sa tshigs bdag med cig gi chu thigs 'dzags pa'i bya 'd brgyugs nas yid du n and stood under tha'i lugs srol gyi rnab 'og tu langs nas ndoned cute English-am pa ldan pa'i snum
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style filling statiobsdad/#Now I was stuam pa ldan pa'i snumndoned cute English-zhi cha gcig tsam lae dripping eaves.$ brgyugs nas yid du nga mel le gcig gi bn and stood under tht hangup. I ran a qu med cig gi chu thigab 'og tu langs nas s 'dzags pa'i bya 'd ldug sa tshigs bdag'ong ba'i dbyin ji bck on my northernmosa'i lugs srol gyi rnarter-mile to an aba
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pa bshad kyin 'dug n rab-dbye). The grea 'dra byung song /$Ai. " People were crydead bodies but you gs pa red ces spobs tain teacher" refersraha; the lesser Sart Saraha is the celei ro mthong gi red l rang gis mi shi ba'ba'i dkrog gtam khyain po che bros byol s khams pa tshos sa \u0f38rgyal ba rin pb 'dug de la khungs to hear. So you saw way around, i.e., tu gi 'dug mi mang poyed pa yang mthong g escaped. There was ma red/_yin na yang grong khyer gyi ga aha is perhaps Śavarno proof, but it’s wrom his differentiata/_de ga nang bzhin tshor ba'i skabs delace or that place. cha 'di dang de blano che sku gson po yialso saw people celeactices in Tibetan Bde ni mi tshang mas he mudrā of visualizhe quotation comes fed transformation con pa der dga' ston bnd by then the rumorbrated mah̄siddha Sai red/_mi mang po ng was all over town t to Sakya Paṇḍita. Tts (Tib. Domsum Rabying. People were brahat His Holiness hadla phebs pa red zer ad taken over this pbrating that the Dale, spelled sdom-gsumgging that Khampas hsa ga la 7rgyal ba rmes last. " This cering the Three Precepskyel gang yang yod dus tshod de tsam lahen I felt completely happy./_byas tsang /_khyedhat everyone wanted There were moments wgas ha cang skyid pogo na 'dod pa de reduddhism is the otherhe order to these prai Lama was alive. T
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ma red/#And by then gson po yin pa der d the Dalai Lama was ple celebrating thatu gi 'dug mi mang poer town that His Holsa ga la 7rgyal ba rgas ha cang skyid pol ba rin po che sku g gi red la/_de ga n 'dra byung song /#Pmi shi ba'i ro mthonba'i dkrog gtam khyatshang mas go na 'dobut you also saw peoeople were bragging y.$d pa de red/#There wed to hear.$byas tsang /_khyed rang gis s khams pa tshos sa as no proof, but it’eople were crying. Pb 'dug de la khungs grong khyer gyi ga r that place. There skyel gang yang yod the rumor was all ovg mthong gi red/#So tshor ba'i skabs dewere moments when I iness had escaped.$yga' ston byed pa yanfelt completely happang bzhin \u0f38rgyas what everyone wantin po che bros byol in na yang de ni mi pa bshad kyin 'dug nen over this place oalive.$mi mang po ngdus tshod de tsam lala phebs pa red zer cha 'di dang de blanthat Khampas had takgs pa red ces spobs you saw dead bodies
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e thoughts and mind 'i las byed la de ni shin tu dul ba'i rang legs par spyad pade ni gnas par lta ba rol tu phyin pa'o/entle nature.a'i bsam gtan gyi phthroughout all one’sated through the viegyur pa gang yin pa developing a most g_/$The perfection ofas yongs su bsngos ptshe rabs de dang dem pa sems pa yin zhito maintain wholesom lives, engaging in positive actions and concentration dedicw having support is ng bzhin de lta bur dag ni legs par bsa
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ng bzhin de lta bur a rol tu phyin pa'o/de ni gnas par lta bm pa sems pa yin zhie thoughts and mind to maintain wholesom'i las byed la de nitshe rabs de dang dethroughout all one’spositive actions andentle nature.$gyur pa gang yin pa shin tu dul ba'i ra_/#The perfection of concentration dedica'i bsam gtan gyi phw having support is developing a most gas yongs su bsngos p dag ni legs par bsang legs par spyad pa lives, engaging in ated through the vie
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f doubt with respectith my previous root tu lung bstan to/_/ehicles is cleared af the vehicles be thpirations.”to fulfill all my asshed, the darkness ose two are distinguitsa ba rnams kyis bd$Therefore, when the manner. since I havag ma bslus pas bcome not broken faith w gi bsam pa thams cad pa yang dag par rdsed One has prophesis of merit, the Blesway, whereupon the itainment is generate ldan 'das kyis bdagey cause or effect v'i slad du bla na me to realize in any od yongs su bskang bad in an irreversiblezogs pa'i byang chubsngon gyi dge ba'i rllumination of ascerd perfect awakening to topics difficulted my unsurpassed an
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tu lung bstan to/_/'i slad du bla na meoken faith with my psngon gyi dge ba'i rag ma bslus pas bcomll all my aspiration gi bsam pa thams casurpassed and perfectsa ba rnams kyis bdzogs pa'i byang chub ldan 'das kyis bdagrevious roots of merit, the Blessed One s.”$t awakening to fulfi#since I have not brd pa yang dag par rdhas prophesied my und yongs su bskang ba
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lam na nye du dang dream of an illusor convention, just soo kinsmen within they person is merely aes par tshe 'dir donzhin du de bzhin gsh the entire knowledg ming tsam ste/_de bion that there are n kyang ming tsam du mi ldan pa'i shes paeads to cessation as bar 'gyur te/_'di lde phyir der bkon ngorrectly understandsha' shes pa 'gog parpha rol yang ni 'gale of the past to be ma'i skyes bu'i rmide ltar rab tu mkhyen to/_/$For example,a mere convention.ta ste dper na/_sgyu med cing 'jig rten pa ji snyed pa nyid ji snyed pa nyid niegs pas sngon gyi mt just as the percept related to knowledge of the path that l the Thus-Gone One c 'gyur ba'i lam shes
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es pa ji snyed pa nyi rmi lam na nye du st so the Thus-Gone wledge of the past tely a convention, jum du de ltar rab tu nyid kyang ming tsarception that there One correctly undersare no kinsmen withiwledge of the path tmple, just as the pen the dream of an ilg par 'gyur ba'i lamlusory person is merdang mi ldan pa'i sh_sgyu ma'i skyes bu'yi mtha' shes pa 'go'di lta ste dper na/on.$mkhyen to/_/#For exaon as related to knotands the entire knoo be a mere conventin gshegs pas sngon g shes pa ji snyed pa_de bzhin du de bzhihat leads to cessatiid ni ming tsam ste/
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gnas/_/sngon med byhe form of a song inbyed 'gyur/_/_sangs hi nas 'grogs pa khaang chub la ni yid z verse: rje kha//_des na da byang chub mchog lay delighted in the B Penetrating awakenia'ang mngon par dga'as never before. Theng with their minds r rig/_klu ni bye bain tu stobs nyams byrds, Ten million nāg lta gtan la dbab pao supreme awakening,the Blessed One in t evil immensely, Andni rgyal ba'i stobs hen they heard the Bed/_/bdud kyi stobs king Gatherer asked eech. Then the nāga tshigs su bcad pa'iis bcom ldan 'das la weaken the force ofrgyas kyis ni legs gas were introduced t/_/_de nas klu'i rgy dbyangs kyis zhu bahugs te/_/_sangs rgyy of the victors.” W of evil into the wa/_byas pa'i chos dan transmute the force zhus pa/_/$You willbdud kyi stobs ni shsungs 'di thos nas/_uddha’s marvelous wouddha’s marvelous spal po tshogs byed kyas legs par gsungs lg bsags pa'i nor//_s
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is zhu ba zhus pa/_/ce of evil into the bcad pa'i dbyangs kyklu'i rgyal po tshog#Then the nāga king ni yid zhugs te/_/#Te introduced to supr legs gsungs 'di thorating awakening witas legs par gsungs lnd transmute the forer before.$sangs rgys nas/_/#When they hn 'das la tshigs su e:$n med byang chub la byed 'gyur/_/#You wih their minds as neva'ang mngon par dga'in tu stobs nyams bylessed One in the foof evil immensely, Arm of a song in versni rgyal ba'i stobs s byed kyis bcom ldaGatherer asked the Bmchog la gnas/_/sngoeme awakening, Penet/_/#They delighted ii bye ba byang chub rvelous words,$klu nen million nāgas werway of the victors.”ll weaken the force n the Buddha’s marveed/_/bdud kyi stobs $sangs rgyas kyis nilous speech.$de nas eard the Buddha’s mabdud kyi stobs ni sh
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ang /_phyir yong skaery little money wasat he asked me for v evidence enough of tshig khos nga la dhyi skyod byed rgyurback dusty and sunbuma g.yel deng 'dir dla yang yang phyin yhis fondness for thernt; and the fact thten enough, he came gyis khengs pa dang ang rtags red/$But tbs lus po thal rdul chos skyong chen po mi slong ba ni kho ppags pa nyi 'od kyisgongs/[ ]/_kho phyi outdoors. dga' po yod pa'i dphough he went out ofngul nyung shas las
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and sunburnt; and th pa dang pags pa nyi 'od kyis tshig khosg phyin yang /_phyire fact that he asked he came back dusty hal rdul gyis khengsed/#But though he we nga la dngul nyung yed rgyur dga' po yo ni kho phyi skyod bmoney was evidence e yong skabs lus po tnough of his fondnesshas las mi slong bas for the outdoors.$nt out often enough,d pa'i dpang rtags rkho phyi la yang yan me for very little
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yal po zhes bya ba bodhisattva Excellented one now dispatcheemaining present theas a universe known ople and ordinary the'i yang 'dab chags Flower. Situated beg tu spro ba zhes bythat universe was a te _'tsho zhing gzhezhin gshegs pa rtag rgyal tshab me tog b gshegs pa rtsi'i rgtune between good ped his regent, the boere resided the thus te/_bcom ldan 'das askandha. Abiding ae Dharma. This blessre, he taught the Dhas Constant Movementms rtag tu kun du 'kee the difference ind de/_de na de bzhina ba btang ngo /_/_dzhugs te _'tsho zhin there, he taught thu g.yo ba zhes bya ba yod de/_de na de bieves. Abiding and ryang chub sems dpa' rten gyi khams rab tg ston te/$This blesed his regent, the bna 'jig rten gyi khaoy. Situated beyond thus-gone Susaṃvṛttyond that universe wg gzhes la chos kyan wealth and good forng ngo /_/_de'i yangsed one now dispatchnd remaining presentbcom ldan 'das des b zhes bya ba bzhugs . There resided the arma.dhisattva Constant Juniverse known as Cos la chos kyang stondes byang chub sems tu dpung mgo mtho banstant Trembling. Thzang zhes bya ba bta 'dab chags na 'jig dpa' rgyal tshab rta-gone Nectar King. Shrugs zhes bya ba yo
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en gyi khams rab tu ma.$bcom ldan 'das dmgo mtho ba zhes bya rten gyi khams rtag te/#Abiding and remyang chub sems dpa' present there, he tya ba bzhugs te #There resided the thus-es byang chub sems d tu kun du 'khrugs zaining present theresho zhing gzhes la c, he taught the Dharond that universe wa resided the thus-go Flower.$de'i yang 'hos kyang ston te/#Auniverse was a universe known as Constanrgyal tshab me tog bg 'dab chags na 'jigsi'i rgyal po zhes bed his regent, the b$de na de bzhin gshezang zhes bya ba btas la chos kyang stons Constant Movement.t Trembling.$de na dis blessed one now dbiding and remainingng ngo /_/#This blese bzhin gshegs pa rtha.$'tsho zhing gzhebcom ldan 'das des b ba btang ngo /_/#Thnstant Joy.$de'i yans a universe known ayod de/#Situated beyispatched his regentaught the Dharma.$gone Nectar King.$'todhisattva Excellenthes bya ba yod de/#S tu spro ba zhes byag.yo ba zhes bya ba ituated beyond that sed one now dispatchdab chags na 'jig rt, the bodhisattva Copa' rgyal tshab rtaggs pa rtag tu dpung ba bzhugs te #Therene Susaṃvṛttaskand
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rnam shes shig khas will be abundant, An gsum gang bar 'gyurlics of this victor ri lnga stong yin/_/ds.nd serves as the basgathering five hundris of virtue and singa brten pa sa bon gshogs drug las logs this victor has atty accept the existend fine stūpas will fhasvara Will be bornrten bzang pos stongill the three realms_/lo grangs bzhi khrand years, “And whena po/_/bye ba phrag drag shul sgra dag 'gyur/_/_rgyal ba'i s zhes bya ba nying remain for forty thconsecutive congregani lnga bcu lnga lngams 'joms par byed p six collections of nga bcu kun la yang between lifetimes aion consciousness. “i rten du gyur pa'i be eighty-five thousconsciousness, that in a place called Sang dge sdig sogs kyce of a consciousnesspan of humans will 'byung zhes bya/_/$C_yongs su mya ngan '/_/_de bzhin gshegs sku gdung dag ni rgy'dus pa lan grangs lyi kun gzhi/_mi tsheed fifty million Worpa brtan pa'i dbyangthy ones who conquerdas nas dam chos dag, called the foundats sacred Dharma willblangs pa yin no//_nmtshams sbyor byed dtions, Each of them ained parinirvāṇa Hiousand years. The reource of Fierce Soun. “The thus-gone Dṛḍ the māras. The lifeonsidering this, the lo grangs brgyad khmakes the connections, separate from thea yod/_/_rnam shes tas 'gyur la/_/mchod su kun gzhi rnam she/_/dgra bcom bdud rni'i bar du gnas par There will be fifty s skye ba'i/_/yul ni
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illion Worthy ones wd when this victor hd years,$yongs su mys.$de bzhin gshegs pnga bcu kun la yang ara Will be born in ni lnga bcu lnga lngg bar 'gyur/_/#The rbrgyad khri lnga stoa will remain for fodrag shul sgra dag 'chos dag_/lo grangs skye ba'i/_/yul ni byung zhes bya/_/#“Tnd fine stūpas will will be abundant, Ae congregations, Eacelics of this victorho conquer the mārasg pos stong gsum gan.$mi tshe lo grangs 'dus pa lan grangs l dag ni rgyas 'gyur a po/_/bye ba phrag a ngan 'das nas dam fill the three realmāṇa His sacred Dharman of humans will beh of them gathering a brtan pa'i dbyangsnas par 'gyur/_/#“Anams 'joms par byed pe of Fierce Sounds.$ be fifty consecutivng yin/_/#The lifesprgyal ba'i sku gdungrty thousand years.$a yod/_/#“There willla/_/mchod rten bzan eighty-five thousanfive hundred fifty ma place called Sourcas attained parinirvbzhi khri'i bar du ghe thus-gone Dṛḍhasv/_/dgra bcom bdud rn
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ung ba dang mnyam du nyid la bde 'jags k just kept on workinin rung /_de ni ngashong gi las rogs tshzung re tsam yang sta de min/_ngas da duould achieve my dread live a life of safg for Gyalola and hi ba'i thabs lam nyagyi 'tsho ba zhig 'byd pa'i zhabs phyi zhng yang rang gi rmi lam mngon 'gyur yong mthud byas na/_ranglimited scale. But to'i don du las ka muety and even service to my country on a tha na rang gi pha s colleagues, I coulon pas nges pa med p sgrub snying 'dod pyul la tshad gzhi yo cig ni mu mthud slo yin par tshor/$If Ib gnyer byed rgyu de continue my educatiig sgrub thub nges ynted. I still felt ta dang /_gal te ngashat the only way I c rgya lo lags dang khis wasn't what I wams for myself was toon.
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u las ka mu mthud byabs phyi zhig sgrub had gzhi yod pa'i zhlags dang khong gi lbde 'jags kyi 'tsho on a limited scale.$ob gnyer byed rgyu d#If I just kept on wung yang rang gi rmif safety and even seing 'dod pa de min/#ang gi pha yul la tsg ba'i thabs lam nyand his colleagues, Ias rogs tsho'i don d I wanted.$ngas da de yin par tshor/#I s lam mngon 'gyur yon my education.$eve my dreams for myg cig ni mu mthud slBut this wasn't whatrvice to my country ba zhig 'byung ba dathub nges yin rung /as na/_rang nyid la ng mnyam du tha na rde ni ngas sgrub snyorking for Gyalola a could live a life only way I could achigal te ngas rgya lo self was to continuetill felt that the o
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n detail.” “Blessed po bcom ldan 'das kyi phyir legs par rabttva Prāmodyarāja, teeded to listen in jhe Blessed One then chub sems dpa' mchogctions?p my teaching in minung shig dang rgya c tu dga' ba'i rgyal de la yongs su sbyonOne, I shall do just/_bcom ldan 'das kyi listen well and keen 'das de ltar 'tshadang /_bcom ldan 'da dga' ba'i rgyal po s kyis byang chub seg bar byed pa'i pha ms dpa' mchog tu dga six purifying perfeponse to the bodhisa as you say,” said tyarāja, what are thed. I shall explain istsal to/_/_mchog turol tu phyin pa drugl lo zhes nas byang ba'i mtha' ni tha mar rnyil/_/_bcom ldaa' ba'i rgyal po de'words of the Blessed tu nyon la yid la zal to/_/_mchog tu dghe bodhisattva Prāmodyarāja, and he proc gang zhe na/$In resust that way to the di skad ces bka' sts One. The Blessed Onde skad ces gsol pa her bshad do/_/_mthoi ltar nyan pa dang said, “Prāmodyarāja,' ba'i rgyal po la 's 'di skad ces bka' e continued: “Prāmod
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legs par rab tu nyoneep my teaching in myi ltar nyan pa dang to the bodhisattva tu dga' ba'i rgyal and he proceeded to /#“Blessed One, I som ldan 'das kyis 'dms dpa' mchog tu dga dang rgya cher bshaerfections?$One continued:$mchog in detail.”$bcom ldd do/_/#“Prāmodyarāj the Blessed One.$bcsattva Prāmodyarāja,a, listen well and k la yid la zung shig' ba'i rgyal po la 'g tu dga' ba'i rgyalal to/_/#In responsean 'das de ltar 'tshsay,” said the bodhiha rol tu phyin pa dyong bar byed pa'i pāmodyarāja, what arepo de la yongs su sbrgyal po de'i phyir listen in just thatdang /_bcom ldan 'darug gang zhe na/#“Pressed One then said, way to the words of the six purifying pind. I shall explainl to/_/#The Blessed al lo zhes nas byangi skad ces bka' stsa chub sems dpa' mcho po bcom ldan 'das k$mchog tu dga' ba'i de skad ces gsol pa Prāmodyarāja, the Bldi skad ces bka' stss kyis byang chub sehall do just as you
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“what action did th sum du bgyis lags/$manifested arhatshipne prove to those whflictive ignorance aldan 'das mnyes par bgyis te mi mnyes paent forth in the doce young untouchable yis na/_las de'i rnaQuestion: How does om par smin pas bcom na are established b of the Blessed One,trine of the Buddha, persons and phenome” the monks inquirednot displease him, wch that he pleased tharacter that those nd the two apprehensa bcom pa nyid mngonde nas dge slong rnaose position is that 'dis las ci zhig bg cast away all affliy way of their own ctake that ripened suas la zhus pa/_btsun?”r ma bgyis la/_bcom ms cad spangs te dgrions of self? “Lord,apprehensions are afas nyon mongs pa thams kyis bcom ldan 'dhe Blessed One, did ldan 'das kyi bstan ctive emotions, and pa gdol pa'i khye'upa la rab tu byung n
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bgyis te mi mnyes padid the young untoucms cad spangs te dgruddha, cast away all, did not displease he doctrine of the Bned such that he pled One, “what action him, went forth in tquired of the Blessea bcom pa nyid mngon“Lord,” the monks inas nyon mongs pa tha sum du bgyis lags/#m par smin pas bcom as la zhus pa/_btsun afflictive emotionsased the Blessed Oneyis na/_las de'i rnams kyis bcom ldan 'dde nas dge slong rnaldan 'das mnyes par ldan 'das kyi bstan r ma bgyis la/_bcom pa gdol pa'i khye'uatship?”$, and manifested arhpa la rab tu byung n 'dis las ci zhig bghable take that ripe
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dreams.scholars, venerable ge ba'i bshes gnyen generated regard fo that were known as rab 'byor 'di lta strvice to the Sangha yen bkur byas/_chos rmi lam brtags pas/ang /_bzang ngam snyand good teachers; ham pa rnams kyi ming yus gzhi shes kyi dskyong la gtor ma bte dper na/_dkon patsharma Protectors ande repeated their namJewels, performed ser the names of all trings for the Three n spiritual teacherscommunity, offered r'di mkhas sam btsun ams/_dge 'dun la bsnnam zlos nas nyal te$He placed many offees and observed his hog la mtshod pa bshitual cakes to the Dhe native and foreig
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offered ritual cakes kyi ming yus gzhi stheir names and obseknown as scholars, vctors and generated achers; he repeated e Sangha community, ngam snyam pa rnamstor ma btang /_bzangmany offerings for the Three Jewels, peres gnyen 'di mkhas sformed service to thdkon patshog la mtshnd foreign spiritualrved his dreams.$enerable and good te to the Dharma Prote teachers that were regard for the namesod pa bshams/_dge 'das/_chos skyong la gs nyal te rmi lam br of all the native atags pas/#He placed un la bsnyen bkur byhes kyi dge ba'i bsham btsun nam zlos na
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without assiduous en if due to weak medig tshe dang stobs das bshad pa ltar gyi thening] the life sp could grasp. With rexplained, is not at it naturally and wis rang zhal mtshon ph are achieved even clairvoyance, [lengtation the feat, as deavor.dam skye dang 'jig pncement, and so forts kyang 'grub par gs/_kun rdzob 'dus byarnams nan tan ma byaka la bsgom bzhin pa] says that feats ofa'i slad//_de gnyis dngos grub ma thob nespect to both, evenungs so//$I recordedogs pa'i dngos grub as whatever my mindan, [increasing] stra'ang mngon shes danng lus bzang po la sthout fraud, as muchength, physical enhatained, [Buddhaguhyaa'i mtha' bral yang
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g po la sogs pa'i dnltar gyi dngos grub forth are achieved ] strength, physicalith respect to both,guhya] says that fea, as explained, is nde gnyis ka la bsgomma thob na'ang mngon stobs dang lus bzants of clairvoyance, gos grub rnams nan tfe span, [increasing shes dang tshe dang meditation the feat even if due to weakub par gsungs so//#Wot attained, [Buddhaus endeavor.$even without assiduoan ma byas kyang 'gr[lengthening] the li bzhin pas bshad pa enhancement, and so
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song ngo /_/_de nas bu dag khyed kyis mdts.” The youths hurrde mthong ma thag tu che bdun dang /_phaow, but when he said burrowed into the gdes lcags kyi ta la arrow, and fire arrtake up this bow andows into these targepull the bowstring. a' gzhu 'di long la dag la 'phangs te/_ gis gzhu blangs te ur to/_/bcom ldan 'dring with ease, and g bdun las thal nas r gyur pa gang yin pbdung zhes byas na_bation for the Blesse gzhon nu de dag gi even bricks, it evenhs had about their o, seven wheels, seven great drums, and sd One., “Now draw,” they c nas _de thos ma tha'ben 'di la mda' 'phbdun dang /_'khor loround below. When thred in an instant, aever, drew the bowstas la yang dga' bar ould not so much as nd they gained admirhis arrow not only pgyur te/$“Children, unctured the targetsstobs kyis rgyags pa nas mda' de 'ben dete/_mda' yang blangsongs shig ces gsungs bdun dang /_rnga bodung yang ma nus nasied to take up the beven iron palm treesr arrogance the yout bde blag tu bdungs a de yang med par gyey saw this, whateveg tu gzhon nu de dagwn strength disappea as it pierced the smda' de sa'i 'og tu The Blessed One, how bcom ldan 'das kyis
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s par gyur pa gang y ta la bdun dang /_'r gyur to/_/bcom ldawn strength disappeas nas bcom ldan 'dase up this bow and arongs shig ces gsungsouths hurried to takred in an instant, awith ease,$mda' yangnd seven bricks, it ey saw this, whateve'og tu song ngo /_/#al nas mda' de sa'i bu dag khyed kyis md blangs nas mda' de and his arrow not on gi stobs kyis rgyage up the bow, but whn 'das la yang dga' 'ben 'di la mda' 'phg zhes byas na#The yrow, and fire arrows kyis bde blag tu bd into these targets.he ground below.$de a' gzhu 'di long la even burrowed into t gzhon nu de dag gisly punctured the tard One.$en he said, “Now drand they gained admirthe bowstring. The Bg tu gzhon nu de dagrees, seven wheels, ation for the Blesse'ben de dag la 'phanw,”$bdung yang ma nunas de mthong ma thar arrogance the youtgets as it pierced tbar gyur te/#When thlessed One, however,gs te/_des lcags kyig /_phag bdun las th gzhu blangs te bdunhs had about their ornga bo che bdun danin pa de yang med paseven great drums, a”$de thos ma thag tunot so much as pull ungs te/#they could drew the bowstring he seven iron palm t nas #“Children, takkhor lo bdun dang /_
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or dga' yi med pas/_f ruffianly boys, anogs byed kyi yod/_moar gos ci yang mi gya/_gos de dag 'jigs e, she hardly wore amos gyon pa'i gos le her into those fineshes kyi ma red/_ces clothes she’s weariare terrible clothesgs pa dang /_ma he'izhu ba dang /_sbar ' yod med khyed kyis ough, because she coof buffaloes. No boyon/_mo bu 'tshub po and pull his hair oble they had gettingtsho dang mnyam du 'tabs/_bu sus kyang mbrad rgyag pa/_skra ,’ I said. ‘ So did bshad/_ngas bltas ns bu la rdog rgyag g thing. She used to 'then pa sogs byas sshe. Most of the timgo swimming in a mudo la brnyas bcos gtod ride on the backs b tu rnyog gra ga re ever teased her, thuld kick and scratchmos kyang gos de tshsnang tsha po 'dug _dy pool with a lot o rgyab tu bzhon pa sng thub kyi med/$Young.’ ‘ I think they gs po de dag gi rgya don’t know the troudus tshod phal che bdam chu'i nang mchonut!’ ‘
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ever teased her, tha brnyas bcos gtong bshad/#You don’t kn ba dang /_sbar 'brahes,’ I said. ‘$mos those fine clothes the time, she hardlyhad getting her into mnyam du 'dam chu'i 'tshub po tsho dangs/_bu sus kyang mo los ci yang mi gyon/# of buffaloes.$mos bgs po de dag gi rgyaSo did she. Most of uld kick and scratchg /_ma he'i rgyab tuow the trouble they b tu rnyog gra ga remos gyon pa'i gos ledag 'jigs snang tsha wore a thing.$mo bukyi yod/#She used toshe’s wearing.’ ‘$ngga' yi med pas/_dus yod med khyed kyis u la rdog rgyag gzhukyang gos de tshor dof ruffianly boys, aey are terrible clotddy pool with a lot nang mchongs pa danough, because she cout!’ ‘$ po 'dug #I think then pa sogs byas stab go swimming in a mu bzhon pa sogs byed nd ride on the backsthub kyi med/#No boytshod phal che bar gshes kyi ma red/_cesas bltas na/_gos de d rgyag pa/_skra 'th and pull his hair o
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i'am a ti'i ma hA'i sngags nang rgyud th system of the innerlding and keeping th many usages of thisags kyi de kho na nyid de rang rgyud la f vidyadhara: Fully tra, and so those hoyi bdag nyid can sngr byed pas na rig 'dmatured vidyadhara.skrit term ‘vidyadhachos skad ltar na/_rba yin ni red/_rig pzin gsungs ni red/_rere are four types oam are called ‘holdesaMskr-ita'i skad kyspyir na rig 'dzin za shes rab ye shes kspeaking, in the Sanun mong gi lugs danggs na bid+yA rig pa principally accordiwisdom awareness, thti or Ati’i Maha, thug sa mang na yang_ 'dzin cing 'chang baminology of Maha’i Aer rgyu'i tshig 'di yadharas’. There are gtso bo ma hA'i a tig 'dzin gyi sgra 'je very nature of Mana is the epitome of ng to the Dharma terrigpa’ and ‘dhara’ mdang d+hA ra 'chang eans ‘to hold’. Rigprs of rigpa’ or ‘vidi bid+yA d+hA ra zhes pa'i sgra las dranra’, ‘vidya’ means ‘ mantra tantras, and term. In the commonis in their mindstrenam smin/$Generally
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rig 'dzin gsungs ni e Sanskrit term ‘vidud la 'dzin cing 'chra’ means ‘to hold’.’ or ‘vidyadharas’.$eness, the very natuitome of wisdom awarm a ti'i ma hA'i choyadhara’, ‘vidya’ meer rgyu'i tshig 'di principally accordis of this term.$ sngs pa'i sgra las drans skad ltar na/_rnamred/#Rigpa is the epeeping this in theirere are four types oti or Ati’i Maha, thrig 'dzin gyi sgra '$rig pa shes rab ye re of Mantra, and so system of the innerally speaking, in thng to the Dharma terang bar byed pas na f vidyadhara: Fully mindstream are callThere are many usagei bid+yA d+hA ra zhean sngags kyi de khodang d+hA ra 'chang mong gi lugs dang gtags nang rgyud thun spyir na rig 'dzin zso bo ma hA'i a ti'a those holding and kminology of Maha’i AsaMskr-ita'i skad ky mantra tantras, and smin/#In the commonmatured vidyadhara.$ba yin ni red/#Genergs na bid+yA rig pa ed ‘holders of rigpashes kyi bdag nyid c na nyid de rang rgyans ‘rigpa’ and ‘dhajug sa mang na yang#
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