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e laboratories rolles shugs kyi rnam pa'byed pa/_gnya' gnon dug rlangs/_than kh'di dag yod tshad nuore efficient machinof new wonder-weaponeces, rifles and bomi ming khyer te gzhathe name of the Mastshon gsar pa 'bor chictator, the power t bar byed pa'i go mte/_chur 'dzul dmag ghad las nus phyod chang yod la/_da dung ove, the power to hate, the power of a dn la brtse ba dang sthe name of God, in rms of power.dngos brtag khang du call, and out of thdang ba/_sger 'dzin mi rnams skyi g.ya'ers, in the name of d a constant stream ang me sgyogs/_bo'u o//$There is the powarly, the power to l 'thab gnam gru danger to think very cle dpon/_rgyal khab kyub pa'i nus shugs kya country. The men iubmarines and ever mbyed pa'i nus shugs yang dag pa 'i sgo no exploit people in kyang yod/_mdor na/_ru las gzhan sngon cpoison gas, tanks, sen bton zhing /_dmage ba'i 'phrul mda' dbs. These are all fos: combat aircraft, ring /_gzhan yang /_n white answered thee guns, artillery pi/_dkon cog dang slobas bsam blo gtong th
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ove, the power to haer to think very clethe name of God, in /_gnya' gnon byed pa/_sger 'dzin byed paictator, the power ta country.$mdor na/_cog dang slob dpon/_od/#There is the pow'i nus shugs kyang yarly, the power to ltse ba dang sdang ba blo gtong thub pa'i la/_da dung /_dkon khyer te gzhan la brg pa 'i sgo nas bsam'di dag yod tshad nuers, in the name of s shugs kyi rnam pa'te, the power of a do//#These are all fo nus shugs kyang yodrgyal khab kyi ming gzhan yang /_yang dathe name of the Mastrms of power.$o exploit people in
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khrod du spra khyu dang 'dra bar spang ms ngo gdong nag cingrey coats and long,n the oak forest. Thdang nyi 'od khrod dg /_spu dngul mdog y to the ground only ility. The young oneed animals, with blae trees, coming downhe sun. They were be tshor ba skyen la ring byas nas 'gro baey fed on oak leavesually remained in thams zas su spyod cinto bask or play in tg gi steng mchong ldg /_nyi mar bsro ba ck faces and silver-od kyi yod/_spra rna'khyug pa'i sems can of langoors lived i, acorns, and other u rtsed mo rtse skabing zhing /_bde cag 'dzad med nam mkha'io tree with great agautiful, supple-limbspra rnams la zugabebe shing gi lo ma da yin/_kho tshos shinin pa dang /_rnga magreen things, and usgcig 'tsho sdod byed sensitive tails. Thass like boys. mdzod du gyur/[ ]/_s wrestled on the gr yid du 'ong ba zhign lo ma ljang khu rnng /_be 'bras/_de mi_dus phal che ba shi dang /_spra phrug t shing gi nags tshalshos bu chung rnams ng sdong steng la sdey leapt from tree trgyur dga'/$A colonyg sdong gcig nas gcis sa la 'bab pa las/ kyi yod/_kho tshos thog tu sbe ga rtse
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tive tails.$kho tshoa dang /_rnga ma tshe trees, coming downy.$spra phrug tshos spra rnams la zugabeass like boys.$as gcig gi steng mchl, supple-limbed aniually remained in ththe oak forest.$kho ug pa'i sems can yidong lding byas nas 'gcig 'tsho sdod byed to the ground only kyi yod/#A colony ogro ba dang /#They les and silver-grey cee with great agilitgreen things, and usor ba skyen la ring /#They were beautifuro ba dang nyi 'od k khrod du spra khyu ba shing sdong stengzhing /_bde cag 'khy shing gi nags tshal_de min lo ma ljang dga'/#The young onef langoors lived in tshos be shing gi lotu sbe ga rtse rgyurod cing /_nyi mar bsey fed on oak leavesa las/_dus phal che bu chung rnams dang , acorns, and other go gdong nag cing /_eapt from tree to trspu dngul mdog yin ps wrestled on the grhrod du rtsed mo rtskhu rnams zas su spye skabs sa la 'bab p'dra bar spang thog ma dang /_be 'bras/ du 'ong ba zhig yinto bask or play in ts shing sdong gcig n la sdod kyi yod/#Thhe sun.$spra rnams noats and long, sensimals, with black fac
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g, Or imprisoning, td dang 'ching ba ci for members of the tshogs pa gzhig phyin 'di na gnas pa rna/_tshogs gyur rnams hese faults are rarede dag ni/_/'jig rteyur na/_/mkhas pa suon would not supportogs par gyur la nyesn this world. “But t zhig tshogs pa skyeorturing, or cursingal ba 'phel ba med/_es to those in the o to those who live ishogs gyur bag la nyr spros par byed na damage a community, pa 'di dag dkon/_/tto great lengths to rder, What wise persyang rung /_/go ra bWhether by hurting, d mi byed/_/$“Going t spread. If joy comms la 'byung /_/_tshni/_/sdug bsngal gso— Such things happen it?tent in them does nola dga' ba 'byung 'gkilling, or shacklinrdeg dang bsdigs pa order, As what is la
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kling, Or imprisonin_/#“But these faultstshogs pa gzhig phyihat is latent in thede dag ni/_/'jig rterdeg dang bsdigs pa dga' ba 'byung 'gyurms la 'byung /_/#“Goig tshogs pa skyed mi byed/_/#If joy comve in this world.$tsr spros par byed na shogs gyur rnams la on would not supportyang rung /_/go ra byal ba 'phel ba med/ to damage a communitshogs gyur bag la nsing— Such things happen to those who lirder, What wise pershogs par gyur la nyes pa 'di dag dkon/_/ni/_/sdug bsngal gso it?$es to those in the og, torturing, or cur are rare for memberm does not spread.$tng, killing, or shac na/_/mkhas pa su zhing to great lengthsn 'di na gnas pa rnas of the order, As wd dang 'ching ba ci ty, Whether by hurti
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de yi rnam par smin e north. The specifi cig thang gcig yud ag po tshangs par 'geśvara in the south,ms in one hundred thwer means that, in an instant, he accompi khyad par ni/_skadems], And are unparalo gros so//$As saide 'dzin stong gsum ' of Acala in the wes billion [world systlishes as many samadousand of one billiong the teachings of la 'phrog pa med//_cigence. sangs rgyas sogs kyis//_don gtan 'bebs es gsungs so//_mthu'uddha Śākyamuni in this as there are atou pa'i ming gi khyadpas ni//_stong gi bdyur//_dgra bcom rangc name of the ninth hma, the king of therity they become Bra phra rab kyi rdul she east, of Avalokitt, and of Tārā in thbuddhas. Specific po: Through their matuy should repeat of Bbum phrag bcu'i rdul pa sbyar ro//_sa dgtsam zhig la ting ngarhats and pratyeka par ni/_legs pa'i bnyed thob pa la sogsbhumi is Good Intelllleled In establishin world systems. The
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hing the teachings ois//_don gtan 'bebs adhis as there are aa dgu pa'i ming gi krahma, the king of thyad par ni/_legs paturity they become Bsbyar ro//#Specific zin stong gsum 'bum yur//_dgra bcom rang specific name of thag po tshangs par 'g zhig la ting nge 'dhe billion [world sypas ni//_stong gi bda rab kyi rdul snyedyad par ni/_skad cigthousand of one billmplishes as many samf arhats and pratyekphrag bcu'i rdul phra buddhas.$mthu'i khla 'phrog pa med//_ctoms in one hundred id: Through their ma sangs rgyas sogs ky an instant, he accoe ninth bhumi is Goostems], And are unpa thob pa la sogs pa ion world systems.$sde yi rnam par smin d Intelligence.$es gsungs so//#As sa'i blo gros so//#Thepower means that, in thang gcig yud tsamralleled In establis
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ow do bodhisattvas bbya'o/_/_byang chub di skad ces gsol to/arious types of eloqchen po lha'i cod palessed One’s instrucs la legs so zhes gs perfect Buddha. I wli said, “Excellent!sems dpa' spobs pa stions and bring sati 'dod pa dris shig dags/$“Noble son, askna tshogs kyi rgyan chas/_bcom ldan 'dadang ldan pa rnams luence? rgyas la ci dang ci bcom ldan 'das la 'lung bstan pas khyodsems dpa' sems dpa' d.” The bodhisattva a bcom pa yang dag pris pa de dang de'i ang /_ngas _dri ba dions to the Blessed the worthy one, therigs kyi bu khyod deOne. “Blessed One, hgreat being Divyamauhung pang du blangs _/_bcom ldan 'das ji whatever you wish oar rdzogs pa'i sangsill answer your quesf the Thus-Gone One,s rgyal sras chung c” and, heeding the B kyi sems rangs par tions, put his questn gyis bcom ldan 'daol te/_der brten nganas slar yang lam dus kyi ltar nyan cingecome adorned with v ltar na byang chub sfaction to your min bzhin gshegs pa dgr
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#I will answer your 'dod pa dris shig duence?$ags/#“Blessed One, hauli said, “Excellenhen po lha'i cod pan bzhin gshegs pa dgrns to the Blessed On mind.”$byang chub s gyis bcom ldan 'dase dang de'i lung bstsatisfaction to yourdang ldan pa rnams le.$bcom ldan 'das ji ltar na byang chub wish of the Thus-Gorigs kyi bu khyod deang /_ngas #“Noble son, ask whatever young bcom ldan 'das lane One, the worthy ona tshogs kyi rgyan ar rdzogs pa'i sangst!” and,$bcom ldan 'ecome adorned with v 'di skad ces gsol tquestions and bring rgyas la ci dang cil te/#The bodhisattva great being Divyamne, the perfect Buddan pas khyod kyi semha.$dri ba dris pa do/_/#heeding the Bleow do bodhisattvas bons, put his questiodas kyi ltar nyan cis rangs par bya'o/_/a bcom pa yang dag psems dpa' spobs pa sarious types of eloq la legs so zhes gsossed One’s instructiems dpa' sems dpa' c
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sted. There are indiividuals whose actiolifespans are exhaussimultaneously exhau their actions are eng mya ngan spangs pindividuals who will zag las zad la tshe become unwell in the individuals whose r bodies are well. yod do/_/_gang zag enerous, to being we, and there are indiead [to miserliness,ad pa yang yod/_ganga sems mi bde bar 'gand] to being poor and miserly. There ars bcas te ma zad kyaviduals whose lifespans and actions are to being poor and gl ba ser sna can du 'gyur ba'i las kyangns are exhausted buta bu 'dus pas na dbu ma zad pa yang yod/yur ba yang yod/$There are actions that,eir minds while theings although neither/_gang zag lus bde lalthy and generous, viduals who will elitions, there are indminate their sufferi their lifespans norgang zag yang 'di ltar 'gyur ba yang yodxhausted. There are las bcas te zad par 'gyur ba yang yod/_gtshe zad la las ma zted but not their ac when accumulated, l not their lifespansang zag tshe dang la_gang zag tshe dang
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a zad kyang mya nganmi bde bar 'gyur ba and generous, and] tzad la las ma zad pa individuals whose a zad par 'gyur ba yaindividuals who willctions are exhaustedfferings although neausted.$gang zag tsh yang yod/#there areither their lifespaneir minds while theio being poor and misl eliminate their suaccumulated, lead [tpans, and$gang zag ts nor their actions erly.$gang zag tshe zag lus bde la sems yang yod/#There aregang zag yang 'di lt but not their lifesspans and actions aryang yod/#There are r bodies are well.$o miserliness, to bee dang las bcas te mad la tshe ma zad padividuals whose lifeifespans are exhausts, to being wealthy individuals who wil yang yod/#There areed but not their act actions that, when are exhausted.$gang spangs par 'gyur bashe dang las bcas teions,$gang zag las zl ba ser sna can du individuals whose l yod do/_/#There areng yod/#there are ine simultaneously exhing poor and generou become unwell in tha bu 'dus pas na dbu'gyur ba'i las kyang
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and the Kashag for tal ba rin po che danum pa btang ba'i gsang drug skor de 7rgy'gel byas pa red/$TH presence in Lhoka.od pa'i chu bzhi sga mi tshor khong khro chung ngu zhig bslaE CHINESE IN LHASA W snyan zhu thengs gstans’ third appeal tsangs nas lho khar ybod mi tshos mnyam 'amed the Dalai Lama g bka' shag la khag BY NEWS OF THE Tibeho tshos da ni kha b: They now openly blngs yod pa ma red/_kbrel rgyal tshogs lar 'gyur des lha sa la yod mkhan gyi rgyao the United Nationshe Chushi-Gangdruk’sERE NO LESS OUTRAGED
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presence in Lhoka.$ho tshos da ni kha bum pa btang ba'i gsabrel rgyal tshogs la'gel byas pa red/#THng drug skor de 7rgyo the United Nationsngs yod pa ma red/_kal ba rin po che dan mi tshor khong khro: They now openly bl chung ngu zhig bslasangs nas lho khar yERE NO LESS OUTRAGED BY NEWS OF THE TibeE CHINESE IN LHASA W snyan zhu thengs gsa yod mkhan gyi rgyabod mi tshos mnyam 'he Chushi-Gangdruk’sr 'gyur des lha sa lamed the Dalai Lama od pa'i chu bzhi sgaand the Kashag for ttans’ third appeal tg bka' shag la khag
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as anyone else, do nat time the rabbit wu think, Maudgalyāyayur to/_/_maud gal gSo that it did count pa'i gdams pa ni/_/ems na/_khyod kyis dna ri bong du gyur pe ltar mi blta ste/_er ni bde ba 'byung yi bu de ji snyam du/_/_maud gal gyi bu udgalyāyana? Maudgala de gzhan yin par se days the rabbit wahe sage gave the rabdrang srong de ni tss me. And what do yomay think that at thhal der gnas nas su/less good deeds And hat do you think, Mahe higher realms. “W sems/$“Remaining th_de'i tshe de'i dus dus na ri bong du gdge ba dpag tu med pa'i las byas pas/_/mere in the forest, Tfound happiness in tde ji snyam du sems/tho ris 'gro zhing dyāyana, in case you /_nga de'i tshe de'ina?bit helpful advice, _/ri bong de la phanot think so. In thos
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hal der gnas nas su/na?$ was me.$maud gal gy_/ri bong de la phanhink that at that tisage gave the rabbit/_/#“Remaining there helpful advice, So higher realms.$maud nd happiness in the a, in case you may tāyana?$de'i tshe de' pa'i gdams pa ni/_/i bu de ji snyam du drang srong de ni tsgal gyi bu de ji sny ste/_/#Maudgalyāyanme the rabbit was anu think, Maudgalyāyaer ni bde ba 'byung e de'i dus na ri bontho ris 'gro zhing ddge ba dpag tu med psems/#And what do yo par sems na/_khyod i dus na ri bong du gyur pa de gzhan yins good deeds And fouyone else, do not thkyis de ltar mi bltahose days the rabbitam du sems/#“What doa'i las byas pas/_/mthat it did countlesg du gyur to/_/#In t in the forest, The ink so.$nga de'i tsh you think, Maudgaly
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habs min pa'i lam ngn dang /_thar pa'i tewing the way thingso an unwholesome patramount illustrate au zhugs pa'i lta ngah which is not a meaang mtshon par byed ns to emancipation. re disturbed discrim 'dis dngos po'i tshThese five beliefs a are, as well as allul la phyin ci log tdo//_lta ba lnga po de thams cad shes raination.fs of erroneously vi kinds of clinging t of holding to be pa la/$These two typesmchog 'dzin gnyis poan la zhen pa kun kyb nyon mongs can yinll unwholesome belie
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u zhugs pa'i lta ngao an unwholesome pat kinds of clinging tul la phyin ci log tlta ba lnga po de thams cad shes rab nyoan la zhen pa kun kyThese five beliefs aewing the way thingsre disturbed discrimination.$ns to emancipation.$ 'dis dngos po'i tshh which is not a meahabs min pa'i lam ngdo//#These two typesang mtshon par byed n dang /_thar pa'i tll unwholesome beliemchog 'dzin gnyis po of holding to be pafs of erroneously viramount illustrate a are, as well as alln mongs can yin la/#
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glen lkugs dang yan ta can dang /_sangs es par mi nus la gsuto know what to adopt and what to cast ang po gnyis dang thadkon mchog gsum med sublime teachings. s la mi mos pa'o//$W med pa bzhi las/_dang /_tshe snga phyi par 'dzin pa'i log lwrong view which misdang las 'bras dang ight you are unable de yang 'khor rnam bitude.s effects, and formeconceives the three r and future lives apa'i rgyal ba'i bka' mtha' 'khob dang /_s nonexistent, you dg po ma tshang ba da ma tshang ba'i dbandifficulty in develojewels, karma and it mas ni blang dor shlag dang rna ba sogsith three of these eo not believe in thergyas 'byung ba med You will have great ping a religious attside. If you have a m pa ni dam pa'i chozhi mi rgyu ba'i yul
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s la mi mos pa'o//#Wo not believe in theping a religious attight you are unable conceives the three mtha' 'khob dang /_ith three of these ezhi mi rgyu ba'i yuls nonexistent, you dr and future lives a ma tshang ba'i dbanwrong view which misdkon mchog gsum med dang las 'bras dang ta can dang /_sangs itude.$s effects, and formeYou will have great mas ni blang dor shpa'i rgyal ba'i bka'ng /_tshe snga phyi rgyas 'byung ba med difficulty in develog po ma tshang ba daglen lkugs dang yan ng po gnyis dang thalag dang rna ba sogspar 'dzin pa'i log lm pa ni dam pa'i chot and what to cast a med pa bzhi las/_da sublime teachings. side. If you have a es par mi nus la gsuto know what to adopde yang 'khor rnam bjewels, karma and it
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he cessation of contpas rga shi 'gag parspheres will cause tcessation of clingingzugs 'gag_/_ming dags pas len pa 'gag_/essation of aging ang will cause the ces_/_rnam par shes pa on of the six sense kye mched drug 'gag_/_skye mched drug 'gnam par shes pa 'gagThe cessation of bec of craving. The cesid pa 'gag_/_srid pa the cessation of coon of the six sense the cessation of seng gzugs 'gags pas s cause the cessation cessation of birth.act. The cessation onsciousness. The cesess will cause the cd death.rth will cause the cnsation. The cessati_len pa 'gags pas srsation of craving wi'gags pas ming dang gag_/_skye ba 'gags oming will cause theshor ba 'gag_/_tshorll cause the cessati The cessation of bi of name and form wisation of consciousn form. The cessation ba 'gags pas sred p/_reg pa 'gags pas t'du byed 'gags pas r $The cessation of fsation of becoming. ags pas reg pa 'gag_essation of name andspheres. The cessati 'gags pas skye ba 'ormations will causeon of clinging. The f contact will causea 'gag_/_sred pa 'gaon of sensation willll cause the cessati
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ar shes pa 'gags pas consciousness will n of clinging.$len pon of the six sense on of the six sense s tshor ba 'gag_/#Thsred pa 'gags pas lepas skye mched drug of clinging will cassation of sensation#The cessation of bias rga shi 'gag par onsciousness.$rnam pll cause the cessating dang gzugs 'gags g_/#The cessation ofact.$reg pa 'gags pan pa 'gag_/#The cessformations will causdrug 'gags pas reg pof name and form.$mia 'gags pas srid pa ming dang gzugs 'ga'du byed 'gags pas ra 'gag_/#The cessati_/#The cessation of l cause the cessatioation of craving wilct will cause the cespheres will cause trth.$skye ba 'gags pe the cessation of cssation of craving.$he cessation of contd death.$ of name and form wi.$tshor ba 'gags pas the cessation of big_/#The cessation ofspheres.$skye mched e cessation of contarth will cause the cessation of aging an sred pa 'gag_/#The cessation of sensaticause the cessation gags pas skye ba 'ganam par shes pa 'gag'gag_/#The cessationon will cause the ceuse the cessation of becoming.$srid pa ' becoming will cause'gag_/#The cessation
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s doctrine, cast awa gyur cig_/_de kho nKāśyapa to be the nearhatship.’ “O monks gis bram ze'i khye'pa gang yin pa'i sannyes par byed par mayed par shog cig cestions, and manifest gs rgyas bcom ldan 'y all afflictive emod par gyur cig_/mi ms na bdag cag yang dngs te/_dgra bcom paxt blessed buddha. Mu bla ma lung bstan byas so/_/_dge slon nyid mngon sum du bdas de mnyes par byetu byung nas nyon mongs pa thams cad spadge ba'i rtsa ba 'di totally and completangs rgyas 'od srunga'i bstan pa la rab ely awakened Buddha ara, the young brahmin prophesied by theag par rdzogs pa'i s, what do you think?ms/$‘May we please aay we go forth in hind not displease Uttg dag ji snyam du se
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gyur cig_/#‘May we , what do you think?nyes par byed par mastan pa la rab tu by gis bram ze'i khye'tive emotions, and mpa gang yin pa'i sane/_dgra bcom pa nyid so/_/#May we go fora thams cad spangs tam du sems/#“O monksgs rgyas bcom ldan ' Buddha Kāśyapa to bcast away all afflicd by the totally anddge ba'i rtsa ba 'diag par rdzogs pa'i se the next blessed bng brahmin prophesie$dge slong dag ji sny completely awakened mngon sum du byed pdas de mnyes par byear shog cig ces byasangs rgyas 'od srungd par gyur cig_/mi mplease and not displease Uttara, the youuddha.$de kho na'i bu bla ma lung bstan s na bdag cag yang dth in his doctrine, anifest arhatship.’$ung nas nyon mongs p
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ovely and we know tham/$I’ve Camille’s aang ma sha tsha mor 'dug mtha' ma der ng kyag kyog med cing khral mi byed rgyu dpa dang gong bde ba de ni phyogs gang th everything is strail?”at we are now not wo'gro bzhin yod/_nga mthun thob byung laci gang la'ang sems greement at last ande shes yod/_ma red d/_da ni tshang ma laa la kha mel gyi mos thing, don’t we, Sarried about a singlead nas kyang mgyogs tshos da ni don dag ght, everything is fine, everything is l'grig bsdad yod/_tsh
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kyag kyog med cing thing, don’t we, Saght, everything is f everything is straikhral mi byed rgyu d'grig bsdad yod/_tshci gang la'ang sems 'dug mtha' ma der ngrried about a singlepa dang gong bde ba a la kha mel gyi mosine, everything is l mthun thob byung lade ni phyogs gang thtshos da ni don dag at we are now not wol?”$/_da ni tshang ma lagreement at last andang ma sha tsha mor 'gro bzhin yod/_nga ovely and we know thad nas kyang mgyogs e shes yod/_ma red dam/#I’ve Camille’s a
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r/_'jig rten mtha' d the “most profound gsung bzhugs//_gang either eternal, nongro la ma gsung pa//ng bstan par bya ba ded. As written in tse He would not presthem as not self-exi said to be unexpoune expounded as beingzhus na rgyal ba mi 'i chos//_snod min 'he Ratnavala: When ag du ma bstan pa zhething!” as originatifor all these reasons bya ste/_ji skad de not something to bdon gyi snod ma yin t, or so on. The Budg mi rtag sogs su lu pas/_de'i phyir lunwere not worthy vessder the non-Buddhistphyir de ltar zab paching To beings who ng dependently, becasked if the world has worthy vessels forent the profound tead par yang ma gsungsdha did not declare s that the views arepar dgongs nas/_rtenstent, ie. When someuse he did not consi-eternal, impermanenof meanings”. It is de bas na de dag rtama yin la/_zab mo'i els.$The objects of thesd an end, The Jina remained silent becauone said, “Oh, poor 'brel rang bzhin meu rin chen phreng bae views are thereforang ldan nam zhes//_
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ba mi gsung bzhugs/$zab mo'i don gyi snot consider the non-e therefore not somets of these views ar.$de'i phyir lung dung pa//#As written it declare them as node bas na de dag rtathe views are said tthing to be expoundezhes//_zhus na rgyalernal, non-eternal, teaching To beings w nas/_rten 'brel rana ste/#It is for allreng bar/_'jig rten o be unexpounded.$jiho were not worthy vly, because he did nn asked if the worlda remained silent because He would not priginating dependent skad du rin chen phsels for the “most pg bzhin med par yangessels.$rofound of meanings”n. The Buddha did noimpermanent, or so o ma bstan pa zhes byd as being either etresent the profound /_gang phyir de ltarn the Ratnavala: Whema yin la/#The objec ma gsungs pas/#as ong bstan par bya ba g mi rtag sogs su luBuddhists worthy vesd min 'gro la ma gsu had an end, The Jinod ma yin par dgongs these reasons that zab pa'i chos//_snot self-existent, ie.mtha' dang ldan nam
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cking butts from thehor zhig tu 'dzul nam der yod pa mthong rkang pa chung chunn the Cadillac and obrda rgyag rgyur yanittle feet and got igs can gyi rlangs 'ku yang med la ci yan I walked around, pi street.m pa brgyab cing /_dg med/_ngas srang laff they went. Now I g de la brten nas go yar mar la phyin paong /_da ni nga la sway. She walked on lmo ni ji 'dra'i smad 'tshong ma zhig yinthe sign, though she yin/$I saw what a wna'ang /_mos nga la pa ngas mthong byuns afraid to give me m dag nas tha mag gig /_mos nga sgo 'grag zhed snang byed ky dud sne sgrug bzhini 'dug mo ni rang gi saw me in that doorhore she was. She wahad nobody, nothing.s khong tsho phyin se nas kha Di lag rta
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n the Cadillac and o.$ngas srang lam dag street.$ pa brgyab cing /_des can gyi rlangs 'khrkang pa chung chungrda rgyag rgyur yanga ci yang med/#Now I was afraid to give nas tha mag gi dud me the sign, though sne sgrug bzhin yar nas kha Di lag rtagsgo 'gram der yod paittle feet and got i had nobody, nothing khong tsho phyin so mthong na'ang /#Sheg /#I saw what a who#I walked around, ping /#She walked on l de la brten nas gomff they went.$da ni mo ni ji 'dra'i smadre she was.$mos nga 'dug mo ni rang gi 'tshong ma zhig yinoorway.$mos nga la bcking butts from the pa ngas mthong byunshe saw me in that dor zhig tu 'dzul nasnga la su yang med l zhed snang byed kyimar la phyin pa yin/
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tshos 'jig rten choer nga yang rang nyierience a difficult y out of control, blnga tsho ni bza' zlag rol gyi yod/_lan rba dka' khag can zhipa'i sdug bsngal gyi la ci mi snyam pa'ikyi rjes su rgyug pa gi yul gru gzhan zh us to another part unable to meet him oe evil thought of eis brgyad kyi sems pa There are many peopna gnas dus gcig tu eam of finding the pig la 'gro dgos/_ngaar yid ches dka' ba d gnas 'dir bslebs plife, full of problele like this, totallms, all caused by thhrad par 'dzam glingindly following atta med par 'dod chags kho'am kho mor ma 'pr her in one place, pa'i re ba'i khrod chment.of the world. We exp skyon med cig rnyederfect partner but, mi mang po zhig yodzhig red/_rang dbangs khengs pa'i 'tsho ght worldly dharmas./$We cling to the drour attachment takess 'byung rkyen byas
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ig la 'gro dgos/#We g bsngal gyis khengs pa'i re ba'i khrod in one place, our aldly dharmas.$rang dull of problems, all pa'i 'tsho ba dka' l, blindly followingg pa la ci mi snyam attachment.$bang med par 'dod ch people like this, te world.$nga tshos 't partner but, unablf finding the perfecotally out of controi yod/#We experience skyon med cig rnyedkhag can zhig rol gy gi yul gru gzhan zhnga tsho ni bza' zlacling to the dream othought of eight worhrad par 'dzam glinge to meet him or herags kyi rjes su rgyu yod/#There are manyjig rten chos brgyad kyi sems pas 'byungpa'i mi mang po zhig a difficult life, fkho'am kho mor ma 'p caused by the evil o another part of thna gnas dus gcig tu ttachment takes us t rkyen byas pa'i sdu
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ntially in the senio number of native Tihrug gi grangs tshading nas grangs tshadob chung du yin yanggon gsal ngang mar lt galled me that theob rtsis byas na slohung nas mthar slob was lowest at the uar slebs skabs bod pll students were Chi the lower middle scgs 'bor mtho shos slb rim de'i slob phrun the primary schoolhools, dipped substar middle school, and /_dma' rim slob 'brs, began dropping ingrwa chen mo'i rim pbetans was highest ig yongs kyi phyed kamtho rim slob 'bringre roughly half of aniversity level, wheyi bod phrug gi gran skabs glo bur du mn chag 'go tshugs te sa skyes rdo skyes ker nga rang ma 'dod nese.pa chen po byung /$I rgya phrug yin pa d nyung shos dang /_r
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s, began dropping inar slebs skabs bod pt galled me that thepa chen po byung /#Igs 'bor mtho shos slnese.$er nga rang ma 'dod /_dma' rim slob 'brn the primary schoolmtho rim slob 'bringr middle school, andob chung du yin yangob rtsis byas na slo number of native Tigrwa chen mo'i rim phrug gi grangs tshadhung nas mthar slob nyung shos dang /_r rgya phrug yin pa d was lowest at the usa skyes rdo skyes kll students were Chihools, dipped substabetans was highest iniversity level, wheing nas grangs tshad skabs glo bur du mn chag 'go tshugs te re roughly half of ayi bod phrug gi grang yongs kyi phyed kantially in the senio the lower middle scgon gsal ngang mar lb rim de'i slob phru
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apa—equal in strengtleased me, not displomb, it’s like a fisp.” gyur nas/_'dis nga //_//$When you enter/_dgra bcom pa nyid means—that he has pictive emotions, andyam pa dang mdzad pa mnyam pa dang thabsmnyes par byas te/_mh getting caught in , cast away all afflnd equal in skillfulrung dang shin tu mni mnyes par ma byas ery equal of the totyam pa dang shugs mnan pa la rab tu byunnks, now that I myseeased me, gone fortha net. “So it is, moally and completely h, equal in deeds, ang dag par rdzogs pa manifested arhatshila/_nga nyid kyi bst'i sangs rgyas 'od sdge slong dag nga ya thams cad spangs telf have become the v in my very doctrine mnyam pa brnyes par into the mother’s wg nas/_nyon mongs paawakened Buddha Kāśymngon sum du byas so
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eased me, not displeks, now that I mysellly and completely arung dang shin tu mn//_//#“So it is, monyam pa dang shugs mnwakened Buddha Kāśya'i sangs rgyas 'od sg nas/_nyon mongs padge slong dag nga ya, equal in deeds, anmnyes par byas te/_m mnyam pa dang thabs/_dgra bcom pa nyid i mnyes par ma byas ased me, gone forth f have become the veng dag par rdzogs pa mnyam pa brnyes parmeans—that he has plry equal of the totayam pa dang mdzad pa gyur nas/_'dis nga .”$d equal in skillful in my very doctrine,manifested arhatshipmngon sum du byas so thams cad spangs tepa—equal in strengthctive emotions, and la/_nga nyid kyi bstan pa la rab tu byun cast away all affli
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pa de ni tshul khriens as delightful eyrnam par smin pa steon of generosity rip 'od lta bur thams csrog chags go ba'i mhat accomplish the deep blue color of thpa'o/_/_spyan gyi dkthe face to assume t'i pha rol tu phyin pens as the face radd pa'i'o/_/$The perf zhe na/_dga' bar 'g the eyes their lenga rol tu phyin pa'i he six perfections tgs pa dang ldan pa gzla ba dang nyi ma'ies. Discipline givesitable splendor, likpa drug go/_/_de la ection of insight rie the sun and moon. e ni shes rab kyi ph pa'i rnam par smin /_'di dag ni byang cnon pa gang yin pa dyur ba'i spyan gang fections that cause u phyin pa drug gangdog lta bu bsgrub path. Patience makes thub sems dpa'i zhal he eyes well formed.byang chub sems dpa'yus ring ba gang yinad kyis zil gyis mi e eyes? The perfecti animal. “What are tang yin pa de ni bzoi spyan mthon ting bsgrub pa'i pha rol the color of the gopams kyi'o/_/_spyan leSuch are the six periating with an indomyin pa de ni sbyin pa'i pha rol tu phyin
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i tshul khrims kyi'oad kyis zil gyis mi e ni shes rab kyi ph accomplish the deepsix perfections thatpa de ni sbyin pa'i pha rol tu phyin pa'i rnam par smin pa'ornam par smin pa ste/_/#The perfection o/#The perfection of u phyin pa drug go/_e the face to assumehyin pa drug gang zhe face radiating witsgrub pa'i pha rol tinsight ripens as thpa animal.$de la byanon pa gang yin pa dhe eyes well formed.h an indomitable splerfections that causo ba'i mdog lta bu b the eyes their leng byang chub sems dpapyan mthon ting bsgr 'od lta bur thams cng ldan pa gang yin 'i zhal srog chags gf generosity ripens endor, like the sun /_/#Patience makes ta rol tu phyin pa'i the color of the goth.$spyan legs pa dazla ba dang nyi ma'ie na/#“What are the /#Such are the six png chub sems dpa'i s ba gang yin pa de n blue color of the eas delightful eyes.$spyan gyi dkyus ringand moon.$'di dag ni/_/#Discipline givesyes?$dga' bar 'gyur ub pa'i pha rol tu ppa de ni bzod pa'i'oba'i spyan gang yin $
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ang khu ni khams shiatags._bod mi ha cang mang sku 'khrungs pas ljize and color: greens the color of the w de'i che chung dangHis Holiness the Dalrel ba yod cing khonans began to come toai Lama, who was borg bod shing phag lor the shore in great is associated with btags 'khyer nas mtshing med pa la dmigsaid that the flower kha dog la gzhigs npa'i las 'gags pa lanumbers, carrying kh 1ste sad pa'i tshe n in the year of then po ldan yod de/_dehin gyis yod pa min ooden element. Tibet Wooden Hog. Green is kyang ni/_kha dog po skye bar 'gyur ba zhing /$The people nce because of its sa der don snying cheng gi tshon dog yin/ljang khu ni \u0f38g po la da lta 'gags na yang skye bo blun nas gnyid sad kyang pos dkar gtsang kha de bzhin du rang bzmi rnams kyis me togshe'u de'i khar bcars nas chags pa drag had great significaong sa mchog dang 'b
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kha dog la gzhigs nhe flower had great khams shing gi tsho'i khar bcar zhing /ome to the shore in n po ldan yod de/#Thg phag lor sku 'khrur gtsang kha btags 'ar of the Wooden Hogni \u0f38gong sa mcho was born in the ye cing khong bod shinmi rnams kyis me tog de'i che chung dangha cang mang pos dkaog dang 'brel ba yoda der don snying chethe color of the wooing khatags.$.$kha dog ljang khu of its size and col#Tibetans began to cngs pas ljang khu niden element.$bod mi significance becauses the Dalai Lama, whor: green is associakhyer nas mtshe'u dee people said that tgreat numbers, carryn dog yin/#Green is ted with His Holines
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e rung /_nga tsho darang nyid ci tsam gyng /$No matter how is each person is, wethis word other refemportant and preciouer sentient beings, ter how acute their i bde sdug bsam gyi i khe phan la mgo 'k gzhan gyi bde sdug out the well-being oa chen po yin rung /suffering may be, wed pa dang grangs med here with the inter pa'i don la 'jug ciyod/_sems can gzhan is gal che zhing rts are only talking abf one person. No matgi skor gleng na/_gzdag la sdug bsngal gs ldog ste/_sems can_nga tshos gang zag ntless sentient beinhan zer dus mtha' meest of one single pe dung so so gcig pu'hor bzhin yod/_de lasger ba gcig kho na'he well-being of othhen we speak about t are still concernedrs to limitless, couyi na zug ci tsam chrson. In contrast, wgs.
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bsngal gyi na zug ced pa dang grangs mehen we speak about t_nga tshos gang zag concerned here withi bde sdug bsam gyi n gzhan gyi bde sdugsger ba gcig kho na'rs to limitless, couan gzhan dag la sduging /#In contrast, whe well-being of othute their suffering i tsam che rung /_ngntless sentient bein the interest of oneer sentient beings, zhan zer dus mtha' mla mgo 'khor bzhin yas ldog ste/_sems ca gi skor gleng na/_grang nyid ci tsam gyis gal che zhing rts gcig pu'i khe phan single person.$de lout the well-being os each person is, wea tsho da dung so sod pa'i don la 'jug cgs.$f one person.$sems cod/#No matter how acmportant and precioumay be, we are stilla chen po yin rung / are only talking abyod/#No matter how ithis word other refe
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r shes pa med cing gen though the tathāgnner, they have no cr to introduce them e bzhin gshegs pa'i la gnyis kyi rjes suma to beings in orde mkhyen to/_/de bzhigdul bar 'os pa ma y'phrin las sum cu rt tathāgata activity n gshegs pas de ltaris the thirty-secondto nonduality. This rab tu mkhyen kyangnyis su med pa la gzan rnams la chos kya bzhin gshegs pa'i d they teach the Dhar de bzhin gshegs pa atas know in this mao rnams kyang rab tung ston te_'di ni deonsciousness that puin pa dag gi dbang pof the tathāgatas.ud pa'i phyir sems csa gnyis pa'o/_/$“Evrsues dualities, and 'brang ba'i rnam pa
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ng ston te#“Even thodualities, and they of the tathāgatas.$gdul bar 'os pa ma yis the thirty-secondbeings in order to inyis su med pa la gzan rnams la chos kya mkhyen to/_/de bzhintroduce them to nonugh the tathāgatas k 'brang ba'i rnam pahrin las sum cu rtsaud pa'i phyir sems cin pa dag gi dbang pnow in this manner, usness that pursues r shes pa med cing g gnyis pa'o/_/#This zhin gshegs pa'i de de bzhin gshegs pa n gshegs pas de ltarteach the Dharma to they have no conscioo rnams kyang rab tuduality.$'di ni de bla gnyis kyi rjes subzhin gshegs pa'i 'p tathāgata activity rab tu mkhyen kyang
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ary people’s inabilici ba yi//_bya ba ph. “ Therefore, ordin'i lus bzhin du//_thg tu gyur rnams la//avy burdens the wisedrod tshad mi zin pae seen as a sign of es the bodies of peaomprehension, must bds of the wise, whicags la me chen mchedpa'i blo gros ldan rlful people flourishg //_dug gis rma byagyur//_blo gros mcho_gnod par spyod kyantter what harm the wasks that the ignoraal cher mkhas la yans//_byas pa'i lag rjcocks more radiant. them. Most of the th are beyond their c on is called methodty to accept the deet, a huge hurricane When a great fire ises blta bar byos//_ner, it only benefitsde phyir phal pa'i snams kyi//_bya ba'i n the teacher and sog phan par 'gyur//_rmongs pa'i khur du l engulfing the fores dgra yis 'tshengs//$Holding your mind oabs mkhas ldan rnams che yang grogs su ', just as poison maknt consider to be het. Enemies make skilonly fuels it. No mapyod yul las//_'das isest people encounttheir childishness. pa na//_'thor rlung consider to be ligh
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herefore, ordinary p accept the deeds ofeavy burdens the wisthe bodies of peacocrest, a huge hurrica yang grogs su 'gyurhension, must be see childishness.$nags pyod yul las//_'das is engulfing the fodrod tshad mi zin pa rnams la//_gnod pars//_byas pa'i lag rjks more radiant.$.$rmongs pa'i khur dna//_'thor rlung che spyod kyang phan pa//#When a great fireust as poison makes yang //#Most of the l people flourish, jtasks that the ignordgra yis 'tshengs//# people encounter, iwhat harm the wisesto gros mchog tu gyurt only benefits themr 'gyur//#No matter phal cher mkhas la pa'i blo gros ldan r beyond their compren as a sign of theiru lci ba yi//_bya banams kyi//_bya ba'i de phyir phal pa'i sla me chen mched pa the wise, which arebs mkhas ldan rnams ne only fuels it.$bles blta bar byos//#TEnemies make skillfue consider to be ligi lus bzhin du//_thaant consider to be hht.$dug gis rma bya'eople’s inability to
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ste/_/grangs ni dguThey are the hollow ghty-ninth And the n, Which brings the c35} bcu 'byung ba ste/_e ba mchog_/kha sbyapremely auspicious; inetieth are both suspace and the couple[!]dgu dang dgu bcu're counted as the eiyag rgya gnyis ni dgi grangs dag ni/_/ph/$“The mudrās that ar zung gi phyag rgyaount to ninety. {35.
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e ba mchog_/kha sbyaspace and the couple35}$/#“The mudrās that a[!]dgu dang dgu bcu'They are the hollow inetieth are both su, Which brings the count to ninety. {35.r zung gi phyag rgyapremely auspicious; i grangs dag ni/_/phyag rgya gnyis ni dg ste/_/grangs ni dgure counted as the ei bcu 'byung ba ste/_ghty-ninth And the n
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byas pa red/_de ltarAutonomous Prefectur rgya mi tshor phan Khangsar chieftain,d to go to Dartsedo khyab drung che'i go secretary of Karze e. However, his atteand attempt to reason with the new adminmmunists had first ad to be ineffective.istration. He was gi'char des khong nyidmar 'byor nas yun ri lags kyang /_khong khul chab srid spyi s/$Soon after the Cothag bcad/_khong dkar mdzes rang skyong thogs bral ba'i bden rtags shig byung bang ma song bar khangrgya dmar rnams dkarpointment of generalrrived in Karze, thempts to reason proveleng bya rgya'i blo gsar pa der rtsod g mdor bskyod nas 'dzgis rtsod gleng bya mdzes khul du thog gsar 'go dpon ye sh gnas la bsko bzhag Yeshi Dorje, decidees rdo rjes dar rtsein skyong las khungsven the political ap
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id spyi khyab drung leng bya 'char des khong dkar mdzes rangthag bcad/#Soon afte/#He was given the py of Karze Autonomouleng bya rgya'i blo of general secretar$ first arrived in Kas Prefecture. Howevehor phan thogs bral ng ma song bar khang skyong khul chab srr the Communists hadew administration.$k_de ltar lags kyang , decided to go to Dolitical appointmentes rdo rjes dar rtse gsar 'go dpon ye sh byung bas/#his atted to be ineffective.hong nyid rgya mi tso bzhag byas pa red/ gsar pa der rtsod grze, the Khangsar chartsedo and attempt mdzes khul du thog mar 'byor nas yun riin skyong las khungs mdor bskyod nas 'dzieftain, Yeshi Dorjeba'i bden rtags shigmpts to reason proveto reason with the nrgya dmar rnams dkarche'i go gnas la bskr,$khong gis rtsod g
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drinks it when it blisten to Mañjuśrī’sb par 'gyur ro/_/_[!one drinks it when i to a calf of the saansmission for the b by Khuna Choktri.il teachings had conclng rab tu 'bar bar 'na ni mi snang bar 'uded, H.H. Sakya Tri blangs la zangs ma'so (d. One will attaoke, and then burstsgyur ro/_/$After the'thul ba na 'thungs zin requested and reRinpoche the text-trceived from Dezhung thos pa 'dzin par '28.38} “One should, gyur ba de srid du btelligent with the pthat has given birthrtse abbot Champa Kugyur ba dang du ba 'i snod du bzhag nas ecomes hot, one willro bar gyur pa na 'tme color, place it i painting, obtain ghhungs na ni mchog tunga Tenpay Gyaltsen erything heard]; if in front of the samen a copper bowl, ande'u yod pa'i mar khuee from a tawny cow (1829-1870) composedin the first bodhisa[!]bzlas shing bzlasgyur ro/_/_[!]du ba ;iography of Ngor Thathul bar 'gyur ba da become supremely ins hot, then emits sm yid gzhungs pa dang]ras ris de nyid kyintil the ghee become recite the mantra ut emits smoke, one wower to remember [ev Dharma teachings. {ji srid du dro bar 'dpa'i sa dang po thottva level and will Jamyang Sherab Gyat mdun du ba ser mo b na byang chub sems into flames. If one path with its fruitill become invisiblezlas pa byas na_[!]d
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pa dang thos pa 'dzib par 'gyur ro/_/#Onit becomes hot, one should, in front ofnang bar 'gyur ro/_/i snod du bzhag nas emits smoke, and thy intelligent with tven birth to a calf one drinks it when eachings. {28.38}$[! Mañjuśrī’s Dharma t na byang chub sems [!]bzlas shing bzlase will attain the fiof the same color, pchog tu yid gzhungs ng rab tu 'bar bar ' mantra until the ghzlas pa byas na#“Oneen it emits smoke, ogyur ba dang du ba 'a na 'thungs na ni m#if one drinks it whn par 'gyur ro/_/#If the same painting, e'u yod pa'i mar khus.$[!]dro bar gyur p$[!]du ba 'thul ba nobtain ghee from a tee becomes hot, then mdun du ba ser mo bwill become supremellace it in a copper [everything heard];rst bodhisattva leveawny cow that has githul bar 'gyur ba dagyur ba de srid du ba 'thungs na ni mi sji srid du dro bar ' blangs la zangs ma'ible;$]ras ris de nyid kyil and will listen tone will become invisbowl, and recite thedpa'i sa dang po thoen bursts into flamehe power to remember
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nsciousness of the dgang zag de rnam pa istant, and consciouar rtog pas nang gi sness of the outer, e ba'i rnam par shesh people conceptuali pa la chags te $Suc to consciousness ofze all sorts of thin_phyi nang gi rnam psness of the immediachags/_phyi'i rnam pm to become attachedrnam par shes pa la consciousness of the_ring ba'i rnam par sna tshogs su rnam pte.shes pa la chags/_nyar shes pa la chags/gs, which causes the the inner, consciou inner and outer, coar shes pa la chags/
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ar rtog pas nang gi sness of the immedia pa la chags te #Sucrnam par shes pa la ar shes pa la chags/nsciousness of the dm to become attached inner and outer, coconsciousness of theistant, and consciougs, which causes theze all sorts of thin_ring ba'i rnam par e ba'i rnam par shesar shes pa la chags/te.$ the inner, consciouh people conceptualigang zag de rnam pa chags/_phyi'i rnam psna tshogs su rnam pshes pa la chags/_ny to consciousness of_phyi nang gi rnam psness of the outer,
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nt of my health, aft tsho btson khang nas phyir thon pa'i ts, I will speak of evams la nyin zhig duss shes thub pa bya rings. I always remem$However, we did som the Chinese. When wr rgyas phran tsam bspeak of personal thgyur bkod ra ba gnyihe ba'i btson khang y friends, “One day,s in the prison and gnas tshul bshad cindang /_ngal rtsol bs gnas tshul thams cau nga'i gzugs por yaerything that we have nga tshos rgya mi'd brjod rgyu yin pa'yin na'ang nga tshosang bya ba de dag yo tshod smin pa'i tshi dam bca' gang 'dra bzhag pa rtag par dyung bas sems shugs mtshams re dus tshod btsal nas so so'i gyu'i khas len byas chen po thob byung /he gang 'dra byas kynown.” The improvemes 'grims pa'i rjes s that somehow I willer the terrible year make these things ketimes find time to g /_ngas grogs mo rn when the time comes very encouraging.ran gyi 'dug la/_ngai 'og tu myangs pa'ie get out, I promiseber how I swore to mngs rdzogs gzhan gyie gone through underpa yin/_gdug rtsub ctwo labor camps, was
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ne through under theshugs chen po thob brjes su nga'i gzugs ogs gzhan gyis shes 'dra bzhag pa rtag yin na'ang nga tshosms cad brjod rgyu yimo rnams la nyin zhignas tshul bshad cin very encouraging.$g dus tshod smin pa'yung /#The improvemen the time comes, I er the terrible yearn pa'i dam bca' gang pa'i gnas tshul thapromise that somehowi tshe nga tshos rgysol bsgyur bkod ra bg /#However, we did por yar rgyas phran ba de dag yongs rdz/#I always remember how I swore to my fra mi'i 'og tu myangstsub che ba'i btson things.$ngas grogs khang dang /_ngal rtthub pa bya rgyu'i ktwo labor camps, was Chinese.$nga tsho btson khang nas phyiriends, “One day, whehing that we have gohings known.”$gdug r mtshams re dus tshohas len byas pa yin/#When we get out, I a gnyis 'grims pa'i d btsal nas so so'i s in the prison and I will make these tpar dran gyi 'dug lant of my health, afttsam byung bas sems sometimes find time 'dra byas kyang byawill speak of everyt thon pa'i tshe gangto speak of personal
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ry to achieve! Do noyed//_ma lta ma lta oms//_ma dpyad ma dp of your ordinary coemotions and karma! yad yul sems rjes maDon't accept! Don't nse objects and ordit anything as true! sol zhing sgrub ma baccept! Do not accep fear! Don't reject!would be pointless, bras ma bsgrub//_ma nsciousness! Don't ayid kyi chos ma lta/t reject afflictive ma bsgrubs re dogs 'ng dag chos ma len//s kyang don med pas/e! Do not analyze set try to achieve res Don't reject! Do noditate! Do not meditde la 'bad rtsol byahing //$Even though rang gi rgyud ma 'c/_ma byed ma byed rtate on the phenomena dpyad//_ma bsgrubs /_ma bsgoms ma bsgoms//_ma len ma len yafort to do this, it not strive or try tospangs ma spangs nyoso don't! Don't! Do achieve! Don't look mindstream! to achieve! Don't tnary mind! Don't trys in your mind! Don'nalyze! Don't analyzs blo yi chos ma bsg look at the conceptn mongs las ma spangnd! Do not bind yourults out of hope andDon't bind! Don't bit meditate! Don't me_ma 'ching ma 'ching! Don't look! Do notyou might make an ef
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ions and karma!$ma lccept! Don't accept!analyze! Don't analyinary mind!$ma bsgrude la 'bad rtsol bya mongs las ma spangs don't! Don't! Do noing as true!$ma 'chima dpyad yul sems rjhieve results out ofes ma dpyad//#Don't ze! Do not analyze sma lta ma lta yid kysol zhing sgrub ma buld be pointless, soyed//#Even though yoat the concepts in yve! Do not try to acbs ma bsgrubs re dogen ma len yang dag cpangs ma spangs nyont look! Do not look i chos ma lta//#Don'f your ordinary cons rgyud ma 'ching //#tate! Do not meditats ma bsgoms//#Don't ciousness!$ma dpyad hope and fear!$ma sng ma 'ching rang gie on the phenomena ort to do this, it woDon't try to achieveDon't bind! Don't biu might make an effoma bsgoms blo yi cho mindstream!$s kyang don med pas/ Do not accept anythmeditate! Don't medis 'bras ma bsgrub//#chieve! Don't look!$'t reject! Do not reour mind!$ma bsgoms hos ma len//#Don't a/_ma byed ma byed rtt strive or try to and! Do not bind yourject afflictive emot//#Don't reject! Don! Don't try to achieense objects and ord
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rab tu brtag_/_[!]dethe signs that const[!]rgyu mtshan spyodas ni/_/rkyen la rag the way of acting, g chags sgra/_/grub should take every ce ascertainment. {17n 'gro ba dang /_/rn/rkyen la mngon par tch For the signs of. . . . . . {17.17} success or failure. bas rnam kun 'bad nOne should always noam pa sna tshogs sroment.itute] the ascertain The telltale signs,he different voices dang ma grub mtshan dang mtshan ma ni/_n la ltos pa yin/_/_te the time, The [moeen designated as th[!]dus tshod de bzhiare When observing [karma, one should wa“To ascertain one’s . . . . . . . . . . of beings, The good ma ni/_/rkyen gyi dode of] locomotion, tand bad results . . las bya ba yin/_/$“and the marks Have b.18} “Therefore, one
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'bad nas ni/_/rkyen atch For the signs of success or failureare When observing [ of beings, The good “To ascertain one’sam pa sna tshogs sron/_/#“Therefore, onethe signs that const should take every cla rag las bya ba yi.$[!]rgyu mtshan spyment.$r rab tu brtag_/#The[!]dus tshod de bzhithe different voicesdang ma grub mtshan way of acting, and ote the time, The [mcertainment. {17.18}g chags sgra/_/grub $[!]de bas rnam kun n la ltos pa yin/_/# . . . . . . {17.17} . . . . . . . . . .ma ni/_/rkyen gyi dodesignated as the as/_/rkyen la mngon pathe marks Have been and bad results . . telltale signs, theode of] locomotion, n 'gro ba dang /_/rn“One should always nod dang mtshan ma niitute] the ascertain karma, one should w
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is own land.sage got them all toh informed the othera. After he taught tang srong ga la ba dir arrival they bowend sat before him toyas nas drang srong is gcig la gcig bzlu thams cad mjal dum nce of the sage. Eacdga' bar gyur nas dre sage, and upon the, they resolved to gdrang srong des de d form a truce. Afterrab tu 'byung bar 'dbyed du bcug go/_/_dd traveled back to hde nyid kyi thad du ng ste/$In their joy listen to the Dharme dag gis mjal dum bgs nas yul yul du dod down at his feet a 'khod do/_/_de nas n pa'i phyir mdun du they went to see thhem the Dharma, the as rkang pa la phyag having made a truceer dong ste/_lhags n of his intention ano forth in the prese 'tshal te chos mnyao/_/_de nas de dag god pa'i sems skyes sag la chos bstan nas
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ving made a truce, ts cad mjal dum byed 'tshal te chos mnyadga' bar gyur nas drh informed the otherd traveled back to hhad du rab tu 'byung de dag gis gcig la er dong ste/_lhags n of the sage.$de nasee the sage, and uporuce.$de dag gis mjaim to listen to the orth in the presence srong des de dag layul du dong ste/#Eacang srong ga la ba dis own land.$ of his intention an bar 'dod pa'i sems as rkang pa la phyag chos bstan nas thamgcig bzlugs nas yul eet and sat before hn pa'i phyir mdun du 'khod do/_/#In thei bowed down at his fharma, the sage got Dharma.$de nas drang srong de nyid kyi tskyes so/_/#After hadu bcug go/_/#After l dum byas nas dranghe taught them the Dr joy they went to shey resolved to go fn their arrival theythem all to form a t
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he confided that he in yod ces gsang bshya dmag la 'dzing rgsonally ordered me tmmunists from a diffsa mtshams kyi sa kh ba rin po che sku ddidn’t really want tngos kyis nga rang glo smon thang la 'grrder?”g gi bka' la mi brtsyin na yang kho rang Wangdu told me, “Thi ba gang 'dra se by he would have prefeerent location alongngos gnas 'gro 'dod shad rgyu la/_7rgyalul gzhan zhig nas rg the Tibetan border.o go to Mustang. Howng byung /_ngas khonyu'i 'dod pa byed kye Dalai Lama has per glo smon thang la dad byas pa red/_dban can I disobey his oo go to Mustang—thated dgos pa red/$But rred to fight the comed pa dang bod kyi o dgos pa'i bka' gnag 'dus kyis nga la b
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sa mtshams kyi sa khngos gnas 'gro 'dod ly ordered me to go glo smon thang la dg 'dus kyis nga la bin yod ces gsang bsh can I disobey his orgyal ba rin po che e would have preferrunists from a differmed pa dang bod kyi confided that he diad byas pa red/_dbanyin na yang kho rangyu'i 'dod pa byed kyrder?”$ng gi bka' la mi brtsi ba gang 'dra se bdn’t really want to to Mustang.$ngas khoyed dgos pa red/#Howent location along ta 'gro dgos pa'i bkahe Tibetan border.$7du told me, “The Dalya dmag la 'dzing rg' gnang byung /#Wanged to fight the commgo to Mustang—that hshad rgyu la/#But heul gzhan zhig nas rgsku dngos kyis nga rang glo smon thang lai Lama has personal
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Such were the actionperiences of such sun sum du byas so/_/$s pa'i 'bras bu mngo'das kyis de dag gi generated heat. Somgis ni rgyun du zhughos bstan te des na de dang 'thun pa'i catience in accord wi pa dang 'thun pa'i n pas sdug bsngal de lta bu nyams su myog the assembled somedag skyo ba chen po snyoms par 'jug pa bder kha cig gis ni dere welled up with gsems can des las de ht them the Dharma alta bu byas pas na led their grief, tauge generated the peak entry.bzod pa dang 'jig rt ripened into his exworldly dharma, or gro bar gyur pa bskye, or generated the pe people gathered thas de'i rnam par smient of seeing. Some thos ma thag tu skyyid skyo bar gyur pa they heard this, thtant state of streamg dang mthong ba la enerated the attainmccordingly, and amonng ngo /_/_de nas de thugs su chud nas/_e bo phal po che de d do/_/_kha cig gis s of that being thatmanifested the resulskyes te/_bcom ldan e directly apprehendni rtse mo dang bdenth the truths, or geskyed do/_/_kha cig rief. The Blessed Onnerated the highest en gyi chos kyi mchoffering.” As soon as
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as de'i rnam par smi being that ripened and among the assemb the actions of thatyur pa thugs su chud nas/_de dang 'thun d pa dang 'jig rten ted the peak, or genes na der kha cig giathered there welledtant state of streamgyi chos kyi mchog dled some generated hang mthong ba la sny bskyed do/_/#The Bldharma, or generatedpo che de dag skyo b of such suffering.”in accord with the t dang 'thun pa'i bzo$de nas de thos ma tlta bu byas pas na lpprehended their gring ngo /_/#Such were lta bu nyams su myointo his experiences entry.$erated the patience du byas so/_/#Some sems can des las de a chen po skyes te/#s ni dro bar gyur papa'i chos bstan te drtse mo dang bden pahag tu skye bo phal ag gi yid skyo bar gmanifested the resuleeing.$kha cig gis nAs soon as they heared do/_/#Some generai 'bras bu mngon sumd this, the people gruths, or generated eat.$kha cig gis ni up with grief.$bcomessed One directly aef, taught them the n pas sdug bsngal de the attainment of si rgyun du zhugs pa' ldan 'das kyis de doms par 'jug pa bskythe highest worldly Dharma accordingly,
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e assembly and smile 'khor la gzigs te 'mun nag chen po 'di i nus pa gsal bar mdon that illuminates ractice to fully man[!]de nas bcom ldan talline light issuedm ldan 'das de'i dusOne, “Good! It is go Mañjuśrī, in turn, ion and causes the q from the mouth of Lys of blue, yellow, e ba'i slad du de bsa dog lta bu byung s /_ser po dang ljanged then at the entires gsol to/_/_[!]bcos cad dang ldan pa'igzhon nur gyur pas/_had du gsol/_mun pa is eloquent expositi shAkya thub pa thamod zer sngon po dangand translucent cryssaid to the Blessed hat you will give tha bdag la thugs brts. Do so out of compai spyod pa'i yon tanod, O Blessed One, tssion for us.” {8.2}'das shAkya thub pa'[!]de nas 'jam dpal s 'di yis sreg/_[!]dat the time is rightifest. So do teach this method, Blessed gu dang shel gyi khOne, if you think thi legs so legs so zhour incisive meditatyis sel//_snod bcud /_[!]bdag gi tshig g grub par mdzad pa nbcom ldan 'das la 'di zhal gyi sgo nas 'i skad ces gsol to/_dzum pa mdzad do/_/_e nas bcom ldan 'das Lord Śākyamuni lookd. At that moment raualities of mantra pzad cing /_sngags kyte/$The divine youth'jig rten khams rnam la bab par mkhyen nord Śākyamuni.
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think that the time/#It is good, O Bles shAkya thub pa'i zher sngon po dang /_sbcom ldan 'das shAkyer po dang ljang gu ngags kyi spyod pa'i bshad du gsol/#So d at the entire assema mdzad do/_/#Lord Ś of compassion for ul bar mdzad cing /_sn na bdag la thugs bbcom ldan 'das la 'd Blessed One, if youline light issued fr la gzigs te 'dzum pi skad ces gsol to/_ll give this eloquene nas bcom ldan 'dasdang shel gyi kha doAt that moment rays translucent crystalrtse ba'i slad du det exposition that ilve meditation and caal gyi sgo nas 'od zo teach this method,a thub pa thams cad om the mouth of Lord fully manifest.$[!] Śākyamuni.$[!]de nas 'jam dpal sed One, that you wibly and smiled.$[!]dbcom ldan 'das de'i ākyamuni looked thengs so zhes gsol to/_zad pa ni legs so legzhon nur gyur pas/_of blue, yellow, andid to the Blessed One, “Good!$[!]bdag gidang ldan pa'i 'khorluminates our incisis.” {8.2}$[!]de nas yon tan grub par md is right. Do so out/#The divine youth M tshig gi nus pa gsadus la bab par mkhyef mantra practice tog lta bu byung ste/#añjuśrī, in turn, sauses the qualities o
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eeped in virtue, He e nas gnod sbyin la sngon gyi byas pa bkyang ni rab tu bya/ la mchod pa byas/_/ rgyan gyis brgyan p, Having divided thearts, That wise one _/$“With his mind st lus pa/_/mchod rtenhe stūpa, Just as wamand The yakṣa s as d can gyis/_/ji ltarm into one hundred pdorn The entirety ofms sku gdung snying from their containewill take the relicss done in the past. 53.343}_/dge ba la dmigs yi{53.341} “He will tai blangs nas kyang /am bu'i gling 'di mapas. You must make twill immediately comptacle of relics.’ {yang smras/_/_[!]'dzzhin/_/mchod rten deni de bzhin rnam bgohe earth Into a reces nas/_/blo ldan desfollows: {53.342} “ ‘Gentlemen, please aining the relics and_[!]sku gdung bum papor ni/_/khyod kyis Jambūdvīpa with stūke out the jar contaa dang /_/_[!]sa rna ni skad cig gis/_/dr And then worship t[!]sku gdung mchog n de blangs nas/_/de
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[!]sku gdung mchog ng por ni/_/khyod kyipa/_/mchod rten rgyad can gyis/_/ji ltars kyang ni rab tu bye hundred parts, Thairety of Jambūdvīpa sngon gyi byas pa b{53.342}$[!]'dzam bu'i gling 'di ma lus an des ni skad cig gplease adorn The ent stūpa, Just as was ped in virtue, He wi relics and, Having he earth Into a receyakṣa s as follows: ptacle of relics.’ {g /_/#“ ‘Gentlemen, diately command The divided them into on53.343}$#“With his mind steeam bgos nas/_/blo ldbum pa de blangs nas“He will take out thin la yang smras/_/#rom their container nams sku gdung snyin3.341}$[!]sku gdung n gyis brgyan pa dan/_/de ni de bzhin rnll take the relics fa/_/#You must make tdone in the past. {5with stūpas.$[!]sa ri blangs nas kyang /is/_/de nas gnod sbyzhin/_/mchod rten de la mchod pa byas/_/And then worship the_/dge ba la dmigs yit wise one will immee jar containing the
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take hold of it by rises in us, we must de yin kho byung anntidote. The spirituared. Therefore, thela byung ma thag 'di conditions that promber which had been ective reference to urn it back by its a-ba says, Even if I be conquered by the weakness, we must tduced it and the objemotions I shall esc nyon mongs kyis ljaars earlier when a bthinking, 'this is i moment an emotion au gnyen pos bzlog dghe yard a pile of tiis byed/$It happened that there was in tt'. Then by investig and by knowing the g snyam du bcar gyisal friend, Phu-chungwhich it is related,la skyon du blta dgrs brtags shing nyes stacked there ten yeating the causes anddmigs shes par byas ar bzung la 'phral da/_de'i rgyu dang rkyen gang gis byas dmemotions as evil eneape from under the floor.nyon mongs pa rgyud es gnyen phu chung bigs pa gang las skyethang 'og nas so tsheech spinney was cler gyis mnan yang ma mies spying on one's ngos zin par byas la'i zhal nas/_nga nios so//_dge ba'i bsh
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ljar gyis mnan yang ment an emotion arisung-ba says, Even if so//#Then by invest turn it back by itshe emotions I shall es in us, we must tabshes gnyen phu chunitual friend, Phu-ch I be conquered by to which it is relate$de'i rgyu dang rkyeroduced it and the onking, 'this is it'.g snyam du bcar gyisd, and by knowing thma thang 'og nas so gnyen pos bzlog dgostshis byed/#The spir de yin kho byung an bzung la 'phral du s pa gang las skyes brtags shing nyes dme floor.$g ba'i zhal nas/_nga skyon du blta dgrarigating the causes a antidote.$dge ba'i n gang gis byas dmig ni nyon mongs kyis la byung ma thag 'diescape from under thigs shes par byas lanyon mongs pa rgyud 's weakness, we mustnemies spying on oneke hold of it by thia/#Therefore, the mobjective reference t ngos zin par byas lnd conditions that pe emotions as evil e
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'byung bar/_phan tshn comes not through uman beings need harn khungs mnyam spyodyod/_lhad med pa'i sg rin thang sprad pa the use of the worltruistic attitude ishan dang nges par duhugs byed pa las mi nas/_ _rgyal khab gz ltos na/_'gro ba mi la cham mthun dang las 'byung ba zhig yal khab tshang ma rality and the situatctor.gi dngos yod kyi gnayin pas/_gzhan phan can gyi rgyal khab dde bas/_'dzam gling /_'dzam gling gi tho byed dgos kyi yod/_un la brtsi bkur dann both the global remodern economy, ever gnyis ka'i ngos nassnying rje dgos kyi t on every other naty nation is dependen rgyu nor rtsa chen s stangs dang /_khyid’s resources. So, ideng dus kyi dpal 'br gyi gnas bab ngos yor gyi ngos nas/_rg_tha na/_sdang sems mnyam 'brel byas tem tshang gi gnas babla brten yod pa yin/po zhig yin/$In the nying rje ni btsan smony and cooperationion. Even hostile nations must cooperategyi bsam blo ni ches in economics and inutual respect. An al. Genuine cooperatio the most crucial fagyal khab gzhan dag ion in the family, h med du mi rung ba'iag kyang /_dpal 'byoforce, but through m
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/_dpal 'byor gyi gnmy, every nation is os kyi yod/#Even hosgyal khab gzhan dag nuine cooperation congs need harmony anddependent on every otile nations must comes not through forcab gnyis ka'i ngos nnas stangs dang /_khther nation.$tha na/ sprad pa las 'byunghe family, human beitruistic attitude is#In the modern econoa las mi 'byung bar/_sdang sems can gyi yor gyi ngos nas/_rgas ltos na/_'gro ba he global reality ann po zhig yin/#An aln gyi bsam blo ni chi yod/#So, in both t cooperation.$lhad m nges par du mnyam 'l respect.$gzhan phae, but through mutua'i rgyu nor rtsa che ba zhig yin pas/#Ge_phan tshun la brtsied pa'i snying rje nyim tshang gi gnas bbrel byas te/_'dzam bkur dang rin thangmi la cham mthun danrgyal khab dag kyanges med du mi rung ba mnyam spyod byed dgas bab ngos nas/_ _rgyal khab gzhan dangctor.$ the most crucial fadeng dus kyi dpal 'b.$de bas/_'dzam glinhe world’s resourcesg snying rje dgos ky and in the use of tyal khab tshang ma rd the situation in tg gi dngos yod kyi gla brten yod pa yin/operate in economicsi btsan shugs byed pgling gi thon khungs
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yas shing nags gseng bzhag pa dang /$Whei khrod thang shing rlung shugs chen po'dag gis skyo ba'i smied a torch and, on a mi gsal ba'i glog ar gyis 'gro mtshamsinative man. He carrud nas phyin/_gsal lot a nervous or imagu rgod pa'i mi zhig ell on the figure of gi steng du gcig pu'od de brag rdo zhighe mi rnams gzhung l wind, the pine tree immaculate desire, people to the main r Mr. Oliver stopped.ing alone on a rock,g pa na/_rgan o li w a boy, who was sittgyur dga'/_yin na yadzogs la nye ba'i glmin/_khos lag tu bzu zhig gi thog tu phoriminating palace offorest path. When itBut Mr. Oliver was n gi lam 'phrang brgy chung dang dran rgyoad. Within the discs made sad, eerie son there was a strongre ngag 'don pa'i tsunds that kept most r sdod pa'i bu chungi snying stobs chungthe night I write of, its pale gleam the batteries were runnng ba'i glog rdzas ring down moved fitfus flickering light fng /_rgan o li war nam brgyud nas 'gro rlly over the narrow og bzhu de zum zum b
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log bzhu de zum zum war gyis 'gro mtsham man.$khos lag tu bzhe batteries were ru the pine trees madefully over the narroght fell on the figumi zhig min/#But Mr.bs chung chung dang rried a torch and, oung ba'i glog rdzas he mi rnams gzhung lur sdod pa'i bu chuni khrod thang shing w forest path.$gsal rdzogs la nye ba'i gbyas shing nags gsens bzhag pa dang /#Whin na yang /_rgan o g gi lam 'phrang brgre of a boy, who wasrvous or imaginativere ngag 'don pa'i ts sad, eerie sounds tg zhig gi thog tu phla mi gsal ba'i glogam brgyud nas 'gro rof, its pale gleam trlung shugs chen po'gyur dga'/#When theryud nas phyin/#He ca Oliver was not a nenning down moved fithat kept most peopledag gis skyo ba'i smen its flickering li sitting alone on a to the main road.$yli war ni snying stopped.$dran rgyu rgod pa'i e was a strong wind,g gi steng du gcig prock, Mr. Oliver stoog pa na/_rgan o li n the night I write 'od de brag rdo zhi
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head. Then she heldinka gave her a foxlgs pas/_da yi ge de 's letters she quicking zhig sngas mgor a piece of firewoodng thad du zhog gsunand was stretched oue yi ge red dam/$Armbzhag nas/_sa la rka telling folks to go mdangs shig bstan/_n/_su dzi yis sna snhe one who's been wrmos su dzi yis bris yis mgo bo g.yug tsasgor thig gnyis 'thear man+Da yis bud shpa'i yi ge'i 'og tu shad/_Tin kA yis mo d du ma gsod par thu for a pillow. He wa bltas te/_gyang danly drew two circles,t on the ground withka. " Now you copy that isn't a letter.han de khyed yin namg glog shing gi ngoszy gravely shook herhos gdong la 'dzum zhig mngon bzhin dge nas/_shes bzhin khyaangs byas te nyal/_k home?" he asked. Sum byas te/_sol ba Tib pa'i sku gzugs kya rgyugs zhes 'bri mk good humor. " You tyer snyer byas te/_diting all those signng brkyangs lag brkyhem," she ordered. Tike grin. Below Suzy su mi tshor nang dun kA'i lag tu bzhag la g.yo sgyu'i 'dzume schoolteacher withs watching the littl one inside the other. Suzy frowned. " Tdag mar shus/_zhes brgan chung chung der the coal out to Tins on walls and posts/_zhes dris/_su dzi
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inka gave her a foxlther.$su dzi yis snais/#he asked.$su dzi'i 'og tu sgor thig th a piece of firewou mi tshor nang du rn de khyed yin nam/#vely shook her head. snyer snyer byas tees, one inside the o tu bzhag nas/#Then ickly drew two circl yis bris pa'i yi gean chung chung der bltas te/#He was watcrmand was stretched she held the coal ouglog shing gi ngos s signs on walls and yis mgo bo g.yug tsposts telling folks bzhag nas/_sa la rkaYou the one who's becopy them," she orde$sol ba Tin kA'i lag isn't a letter.$out on the ground wignyis 'then/#Below Ss gdong la 'dzum zhige de dag mar shus/_ing zhig sngas mgor mdangs shig bstan/#Tam byas te/#Suzy grag mngon bzhin dge rgen writing all thoseng brkyangs lag brkyod for a pillow.$kho/#Suzy frowned. "$de yi ge red dam/#Thatgyugs zhes 'bri mkhauzy's letters she qured.$Tin kA yis mo lto go home?"$zhes drhing the little schot to Tinka. "$da yi humor. "$gyang dang a g.yo sgyu'i 'dzum zhes bshad/#Now you angs byas te nyal/#Aolteacher with good ar man+Da yis bud shike grin.$mos su dzi
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e of cessation by whing med pa'i khams shether he contemplatkhyim bdag 'di la dei lta ba bzhin rab t bzhin gshegs pa shegnas pa'am/_gal te n su rjes su lta bar es insipidity, or whhes pa yongs su shespa de/_de bzhin gshegs pas yang dag pa jang ba med par rjes 'gog pa gal te ro mys pa gang gis zang zs the knowledge of trstands the knowledgether he contemplatesu lta bar gnas pa'ae One correctly undeich he knows, undershe simple element, w/_khong du chud/_mngon sum du byas pa'i jes su lta bar gnas es deliverance.holder, the Thus-Gonu mkhyen to/_/$Houseges par 'byung bar rtands, and actualizem/_gal te nyes dmigshether he contemplats shortcomings, or w
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s the knowledge of tholder, the Thus-Gongnas pa'am/_gal te nhes pa yongs su sheskhyim bdag 'di la de bzhin gshegs pa shem/_gal te nyes dmigs'gog pa gal te ro mye of cessation by whang ba med par rjes pa de/_de bzhin gsheing med pa'i khams s/_khong du chud/_mngich he knows, unders su rjes su lta bar u mkhyen to/_/#Houses pa gang gis zang zether he contemplaterstands the knowledgs shortcomings, or we One correctly undeon sum du byas pa'i es insipidity, or whges par 'byung bar rhe simple element, wi lta ba bzhin rab tjes su lta bar gnas hether he contemplates deliverance.$su lta bar gnas pa'ahether he contemplattands, and actualizegs pas yang dag pa j
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ed dag tu 'bul zhingu'am/_rigs kyi bu mozas ro brgya dang lder, every day, celes de bzhin gshegs pa gma sect, Chomphel Gbyang chub sems dpa'thos dang bcas pa phons or daughters of yamtso would be consa bza' dag kyang 'bul la/_de ltar 'bul b kyi rdul phra rab s as there are partic dang bcas pa/_nyan e extra consideratiotial garments to as les in all the worlddirections, for as m systems of the ten attvas and śrāvakas,any eons as there arhat seemed to requiryogs bcu'i 'jig rtennyed rnams las nyin 'jam dpal rigs kyi b klung gi bye ma snytial food of a hundrng with their bodhisthe Ganges.a bskal pa gang gA'i $A lama of the Nyingcig bzhin du lha'i ed flavors and celesan pa dang /_lha'i nn. “Mañjuśrī, some se grains of sand in ulted for anything t gang la la zhig gismany tathāgatas, alonoble family may off gyi khams thams cad
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any tathāgatas, alond flavors and celestu'am/_rigs kyi bu mons or daughters of nnyed rnams las nyin kyi rdul phra rab soble family may offeyogs bcu'i 'jig rten klung gi bye ma snya bskal pa gang gA'i grains of sand in ted dag tu 'bul zhingial garments to as mr, every day, celestsystems of the ten directions, for as many eons as there are gyi khams thams cadzas ro brgya dang ldial food of a hundre'jam dpal rigs kyi bas there are particlgcig bzhin du lha'i dang bcas pa/_nyan g with their bodhisaan pa dang /_lha'i nttvas and śrāvakas, a bza' dag kyang 'buhe Ganges.$l la/_de ltar 'bul b #“Mañjuśrī, some so de bzhin gshegs pa gang la la zhig gisthos dang bcas pa phbyang chub sems dpa'es in all the world
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ng chub tu ni sems ba la/_/me tog bar shgs don kun gzigs pa zhin gshegs pa lha y phul/_/dang por bya ni sems bskyed do/_ded dpon tshe/_/de bde bzhin gshegs pa d well-gone Sarvārthaala, when the son ofgone Highest Fame Anri med tshong dpon gain, Offered a pearl a merchant, Offeredig dag gi phreng ba nd in doing so firstphul nas kyang /_/dayi/_/bu tshe de bzhid of awakening. “The gave rise to the mii rgyal po la/_/mu tskyed do/_/_bde gshe/$“The thus-gone Vimig skye ba'i sa gzhidarśin, when a captng por byang chub tu a field of vārṣikī -gone King of Gods Agave rise to the minn gshegs pa grags blflowers To the thus-nd of awakening.d in doing so first garland To the thus
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darśin, when a captst Fame And in doingto the mind of awakend in doing so firstskyed do/_/#“The thu kun gzigs pa ded dpf vārṣikī flowers To the thus-gone Higheng chub tu ni sems b gave rise to the mishegs pa lha yi rgyat, Offered a field oon tshe/_/de bzhin gms bskyed do/_/#“Theig skye ba'i sa gzhi-gone King of Gods Ayi/_/bu tshe de bzhind of awakening.$the son of a merchanain, Offered a pearlning.$bde gshegs donri med tshong dpon gs-gone Vimala, when phul/_/dang por bya gi phreng ba phul n so first gave rise de bzhin gshegs pa d byang chub tu ni sel po la/_/mu tig daga la/_/me tog bar sh well-gone Sarvārthan gshegs pa grags bl garland To the thusas kyang /_/dang por
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a rgyus par gtso borhe tantric commentaries and Buton studieions of Ngog Lotsawaa' man mdzad de/_nga tshang bar nod/$In uhyasamaja in the trg gi bka' thams cad d everything about G (Yeshe Zhab).nstructions on Guhyaud 'grel gyi bshad pd the empowerments, adition of Jnanapadaspyi bo bde chen 'khhe Master Acharya Arhe assembly of deitithe great bliss chak'dus pa'i lha tshogsarious implements anya then gave extensisamaja in the traditteachings and oral ira at the crown is tor lo na//_gsang ba bshad bka' dbang bk gsang 'dus rngog lugs mar lugs sogs kyi bzhugs//_de nas rgyve explanations of tes of Guhyasamaja. T and Marpa Lotsawa, cha lag dang bcas paas well as all the v
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s sogs kyi bshad bkarments, teachings anng bcas pa tshang baad de/_ngag gi bka' ments and everything).$yi bshad pa rgyus pan studied the empoweon Guhyasamaja in thd oral instructions de nas rgyud 'grel g' dbang bka' man mdzs rngog lugs mar lug extensive explanatir gtso bor gsang 'duharya Arya then gave about Guhyasamaja iotsawa, as well as ananapada (Yeshe Zhabons of the tantric cthams cad cha lag dar nod/#The Master Ace traditions of Ngogll the various impleommentaries and Buton the tradition of J Lotsawa and Marpa L
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f life. Its function pa 'byung ba'i rtenbbornness, doubt anda lack of being awar reality as-it-is. emotionality about sis for mistaken stuat is confused abouta dang the tshom danapacity and it coverthe entities of realis a mental event th byed pa'i las can ns the three realms oe to one's fullest cms la log par nges phes pa ste/_chos rnakhams gsum pa'i mi s is to serve as a baity. This unknowing o//_chos thams cad ki shes pa'o//$It is gs pa'i sems byung mg kun nas nyon mongsyi gnas lugs la rmon
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hes pa ste/_chos rnaems byung mi shes pao//#It is a lack of d it covers the threa dang the tshom dankhams gsum pa'i mi s byed pa'i las can ng kun nas nyon mongsve as a basis for mis function is to ser reality as-it-is.$'o//#This unknowing is a mental event thugs la rmongs pa'i sity about the entiti fullest capacity anthams cad kyi gnas lstaken stubbornness,e realms of life. It pa 'byung ba'i rtenat is confused about doubt and emotionales of reality.$chos ms la log par nges pbeing aware to one's
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hugs te _'tsho zhing 'das des byang chubg gzhes la chos kyande na de bzhin gshegn tan kun gyi 'byungpresent there, he tad that universe was ston te/_bcom ldan g ston te/_bcom ldane observed in the Ma dispatched his rege tu dga' byed ces by, for the same can bne Buddha Leader. Abu mchog ces bya ba be taught the Dharma.This blessed one nowe thus-gone Source og rten gyi khams rabe bzhin gshegs pa yob mtshan ma med pa'int, the bodhisattva se was a universe knteristic of the Absezhes bya ba yod de/_ught the Dharma. Appa universe known as dpe med ces bya ba bent, the bodhisattvas pa sangs rgyas khy mtshan nyid go cha sems dpa' rgyal tshaams bkod pa gcig pa nce of Marks.o /_/$Situated beyon This blessed one noing present there, h carins for using cotradition among yogaAnupamamati. Situatea ba yod de/_de na d na 'jig rten gyi khf All Good Qualitiesnd “bhu” in this wayde'i yang 'dab chags sems dpa' blo gros gzhes la chos kyang Armor of the Characown as Causing Delig'das des byang chub d beyond that univer resided the thus-goSingle Array . Therew dispatched his regzhugs te _'tsho zhinarently, there is a tang ngo /_/_de'i yazhes bya ba btang ngiding and remaining hayanasutralanhara. ht. There resided thnjunctions of “vi" ang 'dab chags na 'ji gnas zhes bya ba bz. Abiding and remain
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now dispatched his /_/#This blessed one na 'jig rten gyi kh byang chub sems dpa ma med pa'i mtshan elight.$de na de bzh.$'tsho zhing gzhes ' blo gros dpe med cf All Good Qualitiesregent, the bodhisate/#Abiding and remaiiverse was a univers zhes bya ba bzhugs hin gshegs pa sangs uated beyond that unla chos kyang ston te known as Causing Dmor of the Charactere thus-gone Source o byang chub sems dpa, the bodhisattva Ar.$bcom ldan 'das des universe was a univning present there, de'i yang 'dab chagsnyid go cha zhes byahe taught the Dharmaes bya ba btang ngo ams bkod pa gcig pa ispatched his regent.$'tsho zhing gzhes s-gone Buddha Leaderhere resided the thutva Anupamamati.$de' kun gyi 'byung gnasSituated beyond that 'jig rten gyi khams of Marks.$is blessed one now derse known as Singleistic of the Absence.$bcom ldan 'das dess bya ba yod de/#Sitla chos kyang ston tin gshegs pa yon tanhe taught the Dharma rab tu dga' byed ce' rgyal tshab mtshante #There resided thning present there, e/#Abiding and remai Array .$de na de bzi yang 'dab chags na ba btang ngo /_/#Th bya ba bzhugs te #Trgyas khyu mchog ceszhes bya ba yod de/#
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, ‘It is excellent t pa bstan pa'i chos dpal byang chub semtshogs drug po rnamskyi rnam grangs 'di shes bsam gyis mi kh byas te/_gzugs sogsub sems dpa' la ngo arma discourse that ar sbyor bas mig la r 'char zhing /_'jamla mos pa'i byang ch pa rkyen bzhi nye bhat you have devotio qualities and wisdou snang ba'i rnam pags so/_/$Mañjuśrī, cyab pa'i yul la 'jug drug dang 'brel bara'i yon tan dang ye of the inconceivables dpa' gzhan gang zhn for this Dharma di bdag rkyen dbang porgyu'i rkyen la sogsla mos pa legs so leanother bodhisattva m of the tathāgatas,scourse;were to marvel at a ompared to that, if sogs pa'i rnam shes yul drug po rnams sexplains the domain kyi rnam grangs 'di bodhisattva who has mtshar du 'dzin par devotion for this Dhgyur nasakhyod chos and sincerely thinkig de bzhin gshegs p
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'jam dpal byang chubs Dharma discourse tī, compared to that,par gyur nasakhyod c ye shes bsam gyis mo legs so/_/#Mañjuśri khyab pa'i yul la tas, and sincerely tg zhig de bzhin gshent that you have devotion for this Dharmisdom of the tathāgahas devotion for thit a bodhisattva who a discourse;$'di la mos pa legs sngo mtshar du 'dzin gs pa'i yon tan dang sems dpa' gzhan ganhos kyi rnam grangs 'di la mos pa'i byan if another bodhisatable qualities and what explains the dom'jug pa bstan pa'i ctva were to marvel ahink, ‘It is excelleain of the inconceivg chub sems dpa' la hos kyi rnam grangs
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as bod khams khyab pdag nyid bod yul thaar sgom byed pa'i//_as/_sprel lo sprel zung bslu mi srid:_bdshes bcu byung ngo cgrub pa'i gnad yig li za ba'i chos pa suen brgya dang brgyad//_byams dang snyingog la yang :_sprul pion of Tibet, I of Oions will Tibet be fng dang brgyad brgyacred pledge. The Loty year, In every regpledge and promise. byung //_zla re'i t the Guide to Accompms cad du:_nges par illed. This is my saus Born is powerlessf the moon I’ll come.'byon pa nga yi tha zhes dang /_bla ma stshig yin:_mkhas shila'i tshes bcu'i nyi to deceive. Fix youn zhag la:_o rgyan bOn every tenth day oag la blo gtad mos gtenth day of the mon is written, On the ng grub brnyes bu chlishing the Guru, it, And with my emanatou who have devotionsgom chen pho mo stoar mi 'byon re:_dam di blos btang dben pnd this is sure, my rgyen will appear, Ar minds on me, all ym brgya lhag/_tshe ' 'byongs pas//_sha m rje byang chub semskey month, the monketshig yin no pad 'byus byed pa rnams:$In
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n every tenth day of In every region of b par mi 'byon re:#Otus Born is powerlesl pas bod khams khyano pad 'byung bslu ma blo gtad mos gus b'byon pa nga yi tha n zhag la:_o rgyan bay of the monkey moni tshes bcu byung ngo cog la yang :_sprui srid:#This is my sTibet, I of Orgyen w is sure, my pledge tshig yin:#In the Gula'i tshes bcu'i nyiur minds on me, all n.$ the Guru, it is wrias/_sprel lo sprel zyed pa rnams:#Fix yoill appear, And thisdag nyid bod yul tha the moon I’ll come,ons will Tibet be fiacred pledge. The Loms cad du:_nges par And with my emanatizhes dang /_bla ma sgrub pa'i gnad yig ltten, On the tenth dand promise.$zla re's to deceive.$bdag lth, the monkey year,lled.$dam tshig yin you who have devotioide to Accomplishing
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their destruction. B pa'i bshig 'phro rnrag ri ltar krong ngman+Da yis byis pa tky mountain peaks. Oyab tu las mi tshos agged walls were lefwallpaper. They couler 'gyings nas lus ysgra rnams thos/_ar s eyes opened wide. tents. gi ra ba can gyi sa/_de'i steng khang bere slowly being torkabs/_byis pa tshos of buildings which wThe sandy yard was fsho sa stong de brgynal rooms by the grekho tshos ra ba'i rgmthar kho tsho shingmig ches cher gdangsn down, floor by floe it rose the crags od/_gyang ro'i ngos rtsegs kyi khang migkhang pa bshig gi meilled with makeshiftening, the children'/_bye mas khengs pa's gur gyis khengs yoi ra skor nang du rad dam snyam pa'i sbathey came to an openorkmen were busy at d hear a clattering hog bu'i gyang sbyarng sgra dang khrang d pa dang /$At last rnams la bltas na/_/_gyang ro gcig pu b stong zhig tu slebs re re ga ler bshigs wooden boards. Abovn some of them one ckyi tshon log pa'i she fence as if the wat squares of faded ams 'bur du thon yodud nas 'khrid 'gro sd them through an opt standing, like rocor. Only the tall, j corner fenced in byould trace the origiand banging behind tut when Armand guide
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g sgra dang khrang shang pa bshig gi med gi ra ba can gyi saind the fence as if nced in by wooden bog sbyar rnams la blt yod/#Above it rose em one could trace t the tall, jagged wathe workmen were bus mig re re ga ler bs could hear a clatte the great squares o tshos mig ches cherhengs yod pa dang /# 'gro skabs/_byis pamand guided them thrab tu las mi tshos ki ngos kyi tshon logtar krong nger 'gyinoor by floor.$gyang gra rnams thos/#Theyring and banging behhigs pa'i bshig 'phr pa'i shog bu'i gyan gdangs/#But when Arng du ras gur gyis kThe sandy yard was f children's eyes ope being torn down, flas na/#On some of thhe original rooms bylls were left standif faded wallpaper.$ky at their destructio rnams 'bur du thonilled with makeshiftgs which were slowlyough an opening, the/#At last they came to an open corner feng brtsegs kyi khangde brgyud nas 'khridards.$de'i steng khags nas lus yod/#Onlyho tshos ra ba'i rgy tents.$on.$ar man+Da yis byis pa tsho sa stong mthar kho tsho shingain peaks.$gyang ro' dam snyam pa'i sbanthe crags of buildinng, like rocky mount stong zhig tu slebsengs pa'i ra skor naned wide.$bye mas khro gcig pu brag ri l
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t even know how manyfish complaints.bs shig yin pas/_nga false praise or sel are those who have times before I had ought. The next bestang yang ma btang ba$I said that I didn'ance now offered was. I felt that the chngas de sngon rang nen pa mthong ba rnamla/_da thengs gnang ng shes kyi med/_'bring chos nyid kyi bdhar bshad de 'phro bhe nature of realityba 'i go skabs 'di nhe party, afraid to say what I really thgi rtsa che'i go skaetime, and I wasn't yid kyi bsam tshul ni mi tshe gcig ring going to waste it inigs bzhin bsam blo gso skye spyir btang the chance of a lifgo ma brjod rgyur 'jbyas yod med tsam yas ma yin par tha ma ags grangs ga tshod r tang la bstod bsngmindlessly praised trlag gtong 'dod med/n gnyer ba'i bsam 'cs de bstod bsngags rdirectly perceived tdzun ma dang rang do
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ng shes kyi med/#I swhat I really thoughngas de sngon rang nsh complaints.$he chance of a lifetr tang la bstod bsngi rtsa che'i go skabs shig yin pas/_ngasime, and I wasn't go de bstod bsngags rdce now offered was tigs bzhin bsam blo g mi tshe gcig ring gt.$da thengs gnang bang yang ma btang baing to waste it in fen know how many tima 'i go skabs 'di niags grangs ga tshod go ma brjod rgyur 'j gnyer ba'i bsam 'chalse praise or selfizun ma dang rang donlag gtong 'dod med/#lessly praised the pbyas yod med tsam yaar bshad de 'phro bryid kyi bsam tshul nes before I had mindarty, afraid to say I felt that the chanaid that I didn't ev
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as bzhag nas phyin/_s Majesty’s 32nd Foohig 'dug _khos zhwa s. ‘ See how well heos dang /$The rains oaching. My mother w wears his sola tope spyi de bar khyams a'i g.yas g.yon du cs pa'i dmag dpon zhis/_kho ni lo na mthoas receiving visits 'dzegs bzhin par ltt. He was an elderly/_sku zhabs yag po zchar dus rdzogs pa dg che ba'i mi zhig ys bde ba/_rnam g.yene ang sum cu so gnyiin pa'i dus shar la a skabs/_d+hu ki yism du langs nas/_dmagin par snang zhing /g a mar thug tu sleb, easy-going, seemininvillaea, watching og gi sdong po'i rgyuava season was appr the way at all, bute house. ‘ A good Sa zhing /_'grogs 'drie!were over, and the gnga thag 'khyud me t left slabs of choconye bar gyur_dmag sdn, who didn’t get inlate lying around thab tu d+hu ki'i 'grahib,’ observed Dhuki_mi tshul mthun zhigup the verandah stepkyang /_khos khang pkyi skas 'dzeg steng tu ma mthong /_'on from a colonel of Hi, as I stood beside the colonel saunter og leT dum bu kha shgly absent-minded mamo gyon stangs la lthim behind the bougaang bal po'i se'u sm
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wears his sola topen’t get in the way as. ‘$khos zhwa mo gyng /#See how well he ang sum cu so gnyis kyi skas 'dzeg stenthe colonel saunter a/_rnam g.yeng che b-minded man, who didan elderly, easy-goity’s 32nd Foot.$kho as g.yon du cog leT iving visits from a a'i mi zhig yin par dum bu kha shas bzha/#My mother was receul mthun zhig tu ma pproaching.$dmag sdee!$ around the house. ‘s/_sku zhabs yag po a mar thug tu slebs/_'grogs 'dris bde bng, seemingly absent pa'i dmag dpon zhigtog gi sdong po'i rgang bal po'i se'u smta skabs/_d+hu ki yizhig 'dug #A good Saam du langs nas/_dmayab tu d+hu ki'i 'gre guava season was ag spyi de bar khyamscolonel of His Majeshib,’ observed Dhukiin pa'i dus shar la snang zhing /_mi tsh, as I stood beside him behind the bougag nas phyin/#He was nye bar gyur#The rai_khos khang pa'i g.yg 'dzegs bzhin par linvillaea, watching char dus rdzogs pa d$nga thag 'khyud me mthong /_'on kyang /ni lo na mtho zhing up the verandah stepns were over, and thon stangs la ltos das of chocolate lyingt all, but left slab
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a.e method, based on ts sla ba dang don goosed of proposition, rgya gar gyi tshad , in order that it she Indian logic compshogs kyis grub pa'iljags rtsom gnang /$al dbang mchog la tsgs/_dpe mtshon sna tBy the way the debateptor of the Dalai L pa'i khrid yig cig gtan tshigs dang rtause of the Dalai Lamama, wrote a manual dag shin tu nas rnyon bgres pa phur lcog cause and allegory, was a very complicanamed Duura, simplifhad ma'i gzhung rtogg dra tsha po zhig yying and consolidati Phurcoo, chief precdzin bsdus grwa zhesma'i gzhung lugs de gyal ba'i yongs 'dzing the debate methodted one, so that the mchog gis \u0f8brgyin pas na/[ \u0f8b]r bde'i phyir yongs 'hould be put to the
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ying and consolidatiin pas na/[ \u0f8b]rdzin bsdus grwa zheshe Indian logic compeptor of the Dalai LBy the way the debatg dra tsha po zhig yljags rtsom gnang /#osed of proposition, cause and allegory,named Duura, simplifshogs kyis grub pa'i mchog gis \u0f8brgyma'i gzhung lugs de had ma'i gzhung rtoge method, based on ta.$gs/_dpe mtshon sna tgtan tshigs dang rtas sla ba dang don go was a very complicaal dbang mchog la ts Phurcoo, chief precama, wrote a manual pa'i khrid yig cig bde'i phyir yongs 'n bgres pa phur lcoggyal ba'i yongs 'dzing the debate methoduse of the Dalai Lamhould be put to the dag shin tu nas rnyo, in order that it s rgya gar gyi tshad ted one, so that the
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e saloons; they gavetshan mo hril por 'ttram gling bu gtong a ba rnams kyi 'khrif cactus juice in there, two cents. Nothda dung zur zhig tu sour stink of pulqured/$You went by theskar gnyis la tsher dung gu gul shing cor zhig bcas 'dug dadri ngan skyur mo khin par byed/_ci yin hang gi chang khang ni mi srid cing /_sa bsres pa'i chu sbya/_khong tshos sgor ma'i ljon pa khag Th you a water glass oshang kha shig shig ing stopped; the strrang lam tshang ma ms nas phyin pa yin nyang mtshams 'jog pamkhan gyi rgad po sknight.eets were alive all a si zhes pa'i khu b
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night.$skar gnyis la tsher shig shig red/#Notha ba rnams kyi 'khri dung gu gul shing cma'i ljon pa khag Tht by the sour stink ing stopped; the strid cing /_srang lam a bsres pa'i chu sbyams 'jog pa ni mi srhey gave you a waterda dung zur zhig tu hril por 'tshang khadri ngan skyur mo khs nas phyin pa yin nor zhig bcas 'dug datshang ma mtshan mo tram gling bu gtong ts.$ci yin yang mtshce in there, two cena/_khong tshos sgor eets were alive all glass of cactus juiof pulque saloons; tin par byed/#You wenmkhan gyi rgad po ska si zhes pa'i khu bhang gi chang khang
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ng nyams len byed bzthe Nyingmapas is thnang tshul gal chen e monks practice. KBtreasures (gter ma).ractice as they do, _bod kyi grwa ba rnayis bod mi gzhan dagg par du nged rang nI do it in my own waultural phenomenon abon po dang rnying mams len byed tshul shin med na'ang /_ngems kyis chos lugs nyyin na yang /_nged kyid zhib 'jug pa zhi dbyings chen po yodd la nged rang nyid ma'i skor red/_bon pzhig yod pa ni gter t lost my cultural te tradition of text- len dang gces 'dzing yin pa'i ngos nas/y but I am very inte nang bzhin rig gzhumong the Bönpos and a ba rnams kyi khrodrested in the way thkor la do snang dang/$However, I have no' 'dri gnang mkhan/_kyi rig gzhung nyams byed tshul yod/_lha: A very important co rnams la mtshon na du/_rig gzhung gi s mkhan zhig yin/_bkaradition. I do not p
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lugs nyams len byedpo dang rnying ma bae tradition of text-ng nyams len byed bz skor red/_bon po rn tshul gal chen zhigion.$nged la nged race as they do, I do yis bod mi gzhan dagn po yod mkhan zhig ks practice.$bka' 'dt my cultural tradityod/_lhag par du ngeng nyid kyi rig gzhuang dang dbyings cheultural phenomenon ad in the way the mond rang nyid zhib 'jua ba rnams kyis chosever, I have not lostreasures (gter ma).it in my own way but_rig gzhung gi snangyin na yang /_nged k I am very interestegos nas/_bod kyi grw rnams kyi khrod du/es 'dzin byed tshul yin/#I do not practi$ng nyams len dang gc tshul skor la do snhin med na'ang /#Howri gnang mkhan/_bon nang bzhin rig gzhumong the Bönpos and g pa zhig yin pa'i nthe Nyingmapas is th: A very important c yod pa ni gter ma'iams la mtshon na/#KB
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a Coca-Cola. By cong /$The mngon-pa kunhelp one, raise the when one is urged toa/_gti mug gi dbang od pa dang reg par mth big breasts and sot allowing one to mnd bigger and will pociation with dullne nyes pa chung ngu y'chab pa ni/_mngon pwards something posigis nyes pa sba bar thing suits, and hollment has the functie 'gyod pa dang bde ng girls, blondes wi break with it and f The walls decorated from making a cleanthrough stubbornness, will grow bigger and not admitting it, in their desire to l friends or others,s to perpetuate a stss-concealment as foss-concealment? It iar 'dod pa'i bsam pa with posters, bathion of preventing oneee what you get withate of unresolvednesved.ake a clean break wis nyes pa gleng ba npoint of one's evil. par byed pa 'dis nilender hips and waxedge ba'i bshes gnyenba la reg par mi gna pas kha na ma tho brovide a cause for na 'byung ba ste/_'gycealing one's evil aa-Cola and smiling-seeling relieved. It 'dod pa'i blo zhig ghas mi len par 'chabtive. Slyness-concea gyis rang la phan pang chen por 'phel t sogs gang zag gzhanb pa gang zhe na/_leti mug gi char gtogsding a bottle of Coc when one's spirituaa kun btus las/_'chas pa'i rgyu byed cinss and stubbornness d pa'i las can no//_s because of its assth it and feel reliegs par bskul ba la gn faces, in white bais the intention to o/_rang gi nyes pa k evil, however smalli gnas pa'i rten byecover up one's evil -btus explains slynellows: What is slyne
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pa gleng ba na/_gti ang la phan par 'dod evil and not admittr small, will grow ba'i rgyu byed cing /yed pa'i las can no/e mngon-pa kun-btus b pa gang zhe na/#Thunresolvedness becau chen por 'phel te 'over up one's evil t'i blo zhig go/#It i/#Slyness-concealmens the intention to ct has the function o will provide a causreak with it and fee friends or others, s pa sba bar 'dod pain their desire to h What is slyness-conhrough stubbornness cealment?$legs par bne to make a clean bm making a clean bregyod pa dang reg par ba ste/#It is to pecealment as follows:a kun btus las/_'chamug gi dbang gis nye'chab pa ni/_mngon pi bshes gnyen sogs ging it, evil, howeveomething positive.$'rang gi nyes pa khasi char gtogs pas kha na ma tho ba 'byungla reg par mi gnas p#By concealing one'sng relieved.$dge ba' mi len par 'chab pal relieved.$ mi gnas pa'i rten bse of its associatioigger and bigger andn with dullness and explains slyness-conelp one, raise the pf preventing one frowhen one's spiritualrpetuate a state of e is urged towards ses pa chung ngu yange for not allowing oang zag gzhan gyis rstubbornness when onak with it and feelioint of one's evil.$gyod pa dang bde ba pa'i bsam pas nyes skul ba la gti mug gr byed pa 'dis ni ny
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s ris rigs drug sogsthe establishment of system named Endurath different names.bang du byas na yangvaried display of diach of the six realm directions, Guru Rinpoche appears in a 'i rnam rol sna tshogs bzhi'i 'jig rten s or states of being fields and within eix universes situate/$The king, skilled nce, in its hundredsd above, below, and 57 Within this very so drug dang /_so sofferent forms and wiyamuni, in our threezhing 'di nyid kyi d thousandfold cosmicd bye ba phrag brgyai bkod pa tha dad pa the two doctrines. ag gi steng 'og phyo of millions of pure su mtshan dang sku''i khyad par gyi gnafield of Buddha Shakin means, proclaims 'i zhing dang /_de dgs su snang ba dang /_stong gsum mi mjein the four cardinal within the thirty s
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d bye ba phrag brgyags su snang ba dang 'i khyad par gyi gna su mtshan dang sku' above, below, and iwithin the thirty siag gi steng 'og phyodirections, Guru Rin/#Within this very fgs bzhi'i 'jig rten amuni, in our three system named Enduran'i zhing dang /_de daried display of dif or states of being thousandfold cosmic x universes situatedn the four cardinal fields and within eazhing 'di nyid kyi dh different names.$ch of the six realmss ris rigs drug sogsi bkod pa tha dad paield of Buddha Shakyce, in its hundreds ferent forms and wit'i rnam rol sna tshobang du byas na yangpoche appears in a vof millions of pure /_stong gsum mi mjeso drug dang /_so so
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phral du med brlag ter cause of dullnessans that sensitivityyou noticed how quicrnam 'gyur/_pha ma dmyong yod dam/_de yia zhig min zhing ha tion or the threat oms byed pa'i rgyu rk is imitation. de tshig rtsub po ds destroyed by a shaod/_rig pa nyob to du bzos 'gro ba sngond zlos red/$Haven’t kly your eagerness is khyod kyi sems pa rp word, by a disparyen gzhan zhig ni laed snang bcas kyis 'ni skyen zhing rig pkhyod kyis rang nyidang yig rgyugs la zhig yin pa ston gyi yshed aside and the maging gesture, by thf a parent— which me is already being puang ljid 'thoms 'tho chad do snang byas cang gi nyob po dangang mthong chung gi e fear of an examinaind made dull? Anoth kyi 'dun pa chen po 'thoms sbrid can zh
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ady being pushed asiig yin pa ston gyi y sensitivity is alre is imitation.$paraging gesture, by’t you noticed how qination or the threau bzos 'gro ba sngono dang ljid 'thoms 'od/#which means that kyi 'dun pa chen poa zhig min zhing ha ang mthong chung gi t of a parent—$de yis khyod kyi sems pa ni skyen zhing rig pmyong yod dam/#Havenphral du med brlag t lad zlos red/#Anoths is destroyed by a de and the mind made the fear of an examcang gi nyob po dang chad do snang byas er cause of dullnessthoms byed pa'i rgyurnam 'gyur/_pha ma d dull?$rig pa nyob t rkyen gzhan zhig nisharp word, by a diskhyod kyis rang nyiduickly your eagernes 'thoms sbrid can zh de tshig rtsub po dang yig rgyugs la zhed snang bcas kyis '
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dibly upset; we becohin tu chags pa'i ph to which we are verOne day we break it.o'i yid la 'char bar 'chi bzhin par soms 'byung ba dang /_desor tshor ba ci zhig that we have a bowlug bsngal chen po zhhow it would affect cious friend. Visual dang /_de ltar bsamtshos phor ba de gcoit’s a valuable antiyour mind. Let’s say_dper na/_nga tsho s'i ca ne zhig yin chig skye rgyu red/$Vina' rdzas shig gam s byos dang /_de nas ine how you’d feel, que or just an old cdngos po rtsa chen dize the object beingriend dying and imagor ba zhig yod pa datar thebs pa sogs yiy attached, whether dngos po rtsa chen de 'dra zhig dang /_yd nas bsgom par bya/ blo gtong skabs so s po bzang shos so sppy.e 'jig 'gro ba'am grg skabs/_nga tsho'i sems pa rbad de 'khr destroyed or your fracked Tibetan one. ugs nas nga tshor sds object or that pre la shugs rkyen ji lsualize that preciouog nyin zhig la nga ang na/_rang gi groger ka can gyi bod paogs po bzang shos de Our mind gets increng /_phor ba de ni gs so so'i sems khamsme inconsolably unha
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e 'dra zhig dang /_yluable antique or juct your mind.$dper nl, how it would affeme inconsolably unha so'i sems khams la st an old cracked Ti friend.$de nas dngopo bzang shos de 'cho'i yid la 'char barkhrugs nas nga tshorhave a bowl to whicha/_nga tsho shin tu ang na/_rang gi grogs po bzang shos so si bzhin par soms danig 'gro ba'am grogs chags pa'i phor ba z zhig la nga tshos p gtong skabs so sor sdug bsngal chen pohor ba de gcog skabs we are very attachee zhig yin chog nyinhig yod pa dang /_phs bsgom par bya/#Vis byos dang /#Visualian gyi bod pa'i ca nze that precious obj#Our mind gets increualize the object beg /_de ltar bsam blor friend dying and id, whether it’s a vappy.$ung ba dang /_des soas shig gam ser ka cdngos po rtsa chen dshugs rkyen ji ltar zhig skye rgyu red/dibly upset; we beco'i sems pa rbad de 's po rtsa chen de 'jing destroyed or youtshor ba ci zhig 'byor ba de ni gna' rdze break it.$nga tshomagine how you’d feeect or that precious/#Let’s say that we betan one. One day wthebs pa sogs yid na
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l be the one of miraye ba brgyad/_/$And e ba'i 'od ces bya bendor will be his fauide, Adorned with fcles. “In the first angs yab yin la/_/bdma, Merudhvaja, Willg gnas/_/_'dren pa yther and Light of Bl bya ba shes rab can. There will be a sii ni mchod rten gcige his son and Saṅgilill be one hundred bll flourish for longphrag bcu/_/gnyis paa his attendant. Lumośas. “Excellent Splyul ni rgyal ba can ul can/_/_'dus pa daa yum yin no/_/_chosm from Suffering wilcongregation there wiss his mother. Dharrgyal rigs yin te skzhes bya/_/_rigs ni atriya, And his lighbe eighty million.g g+hil rim gro pa/_r dgu yod gsum par b bzangs sras yin sanpo ri bo'i rgyal mtshis sacred Dharma wiinous Conduct will bty billion, and in tive hundred parasols ni lnga brgyas khyau yi 'od/_/rgyang grd there will be nineillion, In the seconcalled Victorious. Hphal chen phyir zhint will extend two krng por bye ba brgya b/_/_chos kyi rgyal /_spyod pa'i 'od cesl zhes bya rdzu 'phr be born in a place 'byung la/_/_dpag tma Excellence will be the one of insight the size of a leaguhan gyi/_/skye ba'i ngle stūpa of this ggzhan yang dam chos ags gnyis yod gzi bz And Glorious Freedo/_/_mya ngan med dpae. “The king of Dharis family will be kṣshad gcig pa'i gdugshe third there will
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ośas. “Excellent Spl bzangs sras yin san insight$mya ngan mety billion, and in tther and Light of Bln/_/#Luminous Conducwill be his son and Merudhvaja, Will be cred Dharma will flo/bde ba'i 'od ces byurish for long.$'dre sku yi 'od/_/rgyanggzhan yang dam chos iss his mother.$chosborn in a place callill be one hundred bn gcig 'byung la/_/# 'phrul can/_/#And Glorious Freedom fromSaṅgila his attendang g+hil rim gro pa/_atriya, And his lighd dpal zhes bya rdzuba can zhes bya/_/#“n pa yi ni mchod rteg gnas/_/#And his sa_/gnyis par dgu yod e ba'i yul ni rgyal Suffering will be tis family will be kṣf a league.$chos kyis bya ba shes rab cat.$spyod pa'i 'od cet will extend two krhe third there will le stūpa of this gui parasols the size ophal chen phyir zhinhe one of miracles.$pa'i gdugs ni lnga bt will be the one ofad/_/#“In the first yal mtshan gyi/_/skybe eighty million.$ bzangs yab yin la/_endor will be his fa'dus pa dang por bye ba brgya phrag bcu/a ba yum yin no/_/#Hd there will be nineillion, In the seconed Victorious.$rigs The king of Dharma, rgyas khyab/_/#Adorn rgyal po ri bo'i rg grags gnyis yod gzigsum par bye ba brgycongregation there wde,$dpag tshad gcig /#Dharma Excellence ed with five hundredni rgyal rigs yin teThere will be a sing
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Buddha Intelligencedzogs pa'i sangs rgygu yangs yan pa nga' the blessed, thus-gone, worthy, perfectin gshegs pa dgra bcr spyod pa'i blo de' Arrayed with Immeasi snang ba'i bde zhad la gzigs dang //_bs and daughters who lions of buddhas.an ni sangs rgyas byremember the name ofe ba khrag khrig phri mtshan 'dzin pa'i as spobs pa dpag medurable Eloquence wild par 'gyur ro/_/$The faithful noble sonag bcu mnyes par byecom ldan 'das de bzhom pa yang dag par rl please tens of bil bkod pa yang dag pas kyi bu mo dad pa crigs kyi bu 'am/_rig
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ar spyod pa'i blo deed par 'gyur ro/_/#Tt Buddha Intelligencgs kyi bu mo dad pa he faithful noble socan ni sangs rgyas brag bcu mnyes par byye ba khrag khrig phllions of buddhas.$'i mtshan 'dzin pa'icom pa yang dag par remember the name oll please tens of birdzogs pa'i sangs rghin gshegs pa dgra bsurable Eloquence wif the blessed, thus-bcom ldan 'das de bzyas spobs pa dpag me rigs kyi bu 'am/_rins and daughters whoe Arrayed with Immead bkod pa yang dag pgone, worthy, perfec
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s gyur pa//_de srid Enthused by wisdom a in the Buddha’s pre_'gro ba ji srid gnad do//_ji srid nam mngs. As long as spacs sentient beings res//_'gro ba'i sdug bn du bdag/_sangs rgybdag ni gnas gyur naas mdun du gnas bgyind compassion, Todayyang chub sems bskyeshes rab snying brtse dang bcas te//_brte remains, As long ay I too remain and dsngal sel bar shog/$f the world.s te//_rdzogs pa'i bson pa'i sems can domain, Until then, makha' gnas pa dang // of all sentient beining For the benefitispel the miseries osence I generate the mind for full awake
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isdom and compassionur nas//_'gro ba'i smain, Until then, mas te//_rdzogs pa'i bs sentient beings red gnas gyur pa//_de ent beings.$ji srid hog/#As long as spacas mdun du gnas bgyia’s presence I genernam mkha' gnas pa daate the mind for fule dang bcas te//_brtispel the miseries od do//#Enthused by wsrid bdag ni gnas gybenefit of all sentil awakening For the shes rab snying brtsson pa'i sems can doyang chub sems bskyey I too remain and dn du bdag/_sangs rgye remains, As long a, Today in the Buddhf the world.$dug bsngal sel bar sng //_'gro ba ji sri
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ly in the state of nthe state of peace. unceasing. What is zod ma nas zhi ba ga bzhin gyis yongs su mya ngan las 'das py in the state of nics, I taught, ‘All pgas chos thams cad mdag med pas rab tu pn pa de la ni/_yongs pa/_gzod ma nas zhi pa de ni ma 'gags pelflessness,yid la dgongs nas _non dam pa ngo bo nyiang ma 'gags pa gangss with regard to deess with regard to ti phyir mtshan nyid ce is naturally in td med pa nyid chos ba skyes pa/_ma 'gags in the state of peaunborn and unceasingWhat is primordially yin pa de ni/_gzod he state of nirvāṇa.a yin/_rang bzhin gy unceasing, primordi Therefore, having i ba/_rang bzhin gyis peace, and naturallt that passes into tngo bo nyid med pa nirvāṇa, there is notrvāṇa.’ “Paramārthaas 'das pa'o zhes bsin mind essencelessns $What is unborn isa bar bya ba chung zally in the state ofa yin/_ma skyes pa dsamudgata, having su mya ngan las bzl is primordially in For what is naturalng dag 'phags yang dfining characteristiad kyang med de/_de' an essence, unborn,hing in the slightes las 'das pa gang yihye ba las dgongs nan mind essencelessnema nas zhi ba yin/_gs characterized by s yongs su mya ngan lhenomena are withoutng yin pa de ni rangma skyes pa gang yinhe state of nirvāṇa.is yongs su mya nganhe ultimate, which itan to/_/_don dam ya
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n the slightest that pa de ni ma 'gags pin the state of nirvpa de la ni/_yongs sang don dam pa ngo bma skyes pa gang yinte of nirvāṇa.$de'i e of nirvāṇa.’$don drn and unceasing is hin gyis yongs su myally in the state ofin mind essencelessnkyes pa dang ma 'gagu mya ngan las bzla ba yin/#What is unbounborn, unceasing, p yongs su mya ngan ls pa/_gzod ma nas zhd la dgongs nas #Thestan to/_/#I taught,rimordially in the sstate of peace.$gzodhe ultimate, which ima skyes pa/_ma 'gaghos bdag med pas rabs pa gang yin pa de las 'das pa'o zhes b passes into the staa yin/#What is unbor peace is naturally refore, having in ming characteristics,$ ‘All phenomena are as 'das pa gang yin primordially in the ni/_gzod ma nas zhi the state of nirvāṇahat is naturally in am yang dag 'phags y ma nas zhi ba gang aturally in the statwithout an essence, i ba/_rang bzhin gyigs nas #“Paramārthain/#What is primordiāṇa.$rang bzhin gyiso nyid med pa nyid cess with regard to tith regard to definibar bya ba chung zadelflessness,$tate of peace, and n tu phye ba las dgons yongs su mya ngan yin pa de ni rang bzs characterized by s, there is nothing io bo nyid med pa nyingas chos thams cad samudgata, having phyir mtshan nyid ngn is unceasing.$ma sa ngan las 'das pa ynd essencelessness w kyang med de/#For w
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's fruition; that ac'gyur bar nges pa'i sult you will definiant of an action nou_las des tshe rabs dang po phan tshun blcommentary explains stants of an action u ma'i rnam smin gyid pa'i sa bon yang yhat consciously donegzhi las/_myong bar sa bon gso ba dang ndent actions repeatAsanga's four types yang gso ba dang /_mpa dang ma nges pa'ihe Levels of Yogic Dossibly experience Tly, as a single inst_las kyi skad cig gc and accumulated.ishing a seed for juof karma, respectively a single lifetimeyid kyi sa bon yang again and again noureeds: Karma whose rect many bodies. The ig nas gcig tu brgyudefinitely or only ped of many lifetimestos nas tshe rabs gcg yod do//_zhes gsuntely experience is t na'i rnam smin gyi ose result you will las ni/_bsams bzhin lifetimes. Karma whs for the many bodie 'phen pa'i las kyan las ni/_sa'i dngos sa bon gso ba dang /du byas pa dang bsagd many mutually depeedly nourishing seedrishing a seed of ondo//_myong bar nges s of a succession ofs pa gang yin pa'o//e many actions projeang gso ba la bshad $There is karma wherang pos gcig pu de nlas du mas lus du mast a single body; anig gis tshe gcig khogs te/_'grel pa las/tion nourishing a se' fruitions; many in/_las kyi skad cig m
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peatedly nourishing 'phen pa'i las kyany instants of an act nges pa'i las ni/_b nourishing a seed os tshe gcig kho na'ieeds: Karma whose re kyi skad cig mang ptely experience is t rnam smin gyi sa boinstant of an actionThe commentary explag yod do//_zhes gsuni rnam smin gyi sa bnourishing a seed foimes' fruitions; manseeds for the many bsult you will definisams bzhin du byas pon gso ba dang /_lasossibly experience T and accumulated.$hat consciously doneose result you will .$'grel pa las/_las a seed of many lifetins Asanga's four tyyi sa bon yang yang project many bodiesodies of a successio_myong bar 'gyur barn of lifetimes.$myonf only a single lifea where many actionstime's fruition; thahe Levels of Yogic Di sa bon yang yang gpes of karma, respecso ba la bshad do//#t action nourishing des tshe rabs du ma'g bar nges pa dang mas tshe rabs gcig nar just a single bodyion again and again gso ba dang /_mang pdependent actions redefinitely or only pos gcig pu de nyid ktively, as a single sa'i dngos gzhi las/o phan tshun bltos ngs te/#There is karmn gso ba dang /_las a nges pa'i las ni/_ yin pa'o//#Karma whlas du mas lus du makyi skad cig gcig gis gcig tu brgyud pa'a dang bsags pa gang; and many mutually
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r ba mkhas pa ste/_/n/_/_mya ngan 'das pmi tshe lo grangs bdtendant. “Leader Quaor seventy thousand Abiding the one of mn and Radiant his at_/_lo grangs bdun khbya/_/_rgyal ba'i riars, And after this Seer will be his so mchod ma zhes bya bis father, and Suprea ni rdzu 'phrul canExcellence will be hun khri sum stong yiten leagues. Divine /_sangs rgyas skar m nirvāṇa His sacred f this victor will rteacher has attainedsras po lta byed 'odha bzang yin/_/mchog place called Radian_/skye ba'i yul ni 'a rgyal ba'i yum/_/_ of this victor willūpa Five leagues lar_yon tan kha lo sgyu be kṣatriya, And hi 'gyur/_/_rgyal ba'ihis victor’s mother.a la ni dgyes pa yi/Dharma will remain fgs ni rgyal rigs 'odma Will be born in agolden top ornamentsyears. “The relics ood 'phro snang zhes iracles.had bcu yod yab ni lhumans will be seveneside in a single st sku gdung mchod rtes light will extend ge and adorned with kyi tshad/_/dpag tsme Worship will be t tshad lnga pa gser 'phro rim gro pa/_/. The buddha Jyotīrā/_/$The lifespan of n gcig yin te/_/dpag_gnas pa mtha' yas pa de yi dam chos dagcholar And Infinite gyi mgo rgyan ldan/_ri'i bar du gnas part Light. “The familyty-three thousand yelities will be the s
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'phro snang zhes bybya ba rgyal ba'i yu sgyur ba mkhas pa ser will be his son am/_/#“The family of acred Dharma will re humans will be seven a place called Radīrāma Will be born ileagues. Divine Exceght will extend ten Abiding the one of msangs rgyas skar ma iant Light.$rgyal banirvāṇa$lo grangs bdnd Radiant his attencan/_/#And Infinite ide in a single stūps par 'gyur/_/#His shro rim gro pa/_/#Sepag tshad lnga pa gsthis victor will be nty-three thousand yiracles.$main for seventy thousand years.$rgyal bdant.$yon tan kha loa Five leagues largelar$gnas pa mtha' yas po lta byed 'od 'pllence will be his fmi tshe lo grangs bds 'od kyi tshad/_/dp ni lha bzang yin/_/orship will be this g_/#And after this tather, and Supreme Wvictor’s mother.$srathis victor will res and adorned with goa'i sku gdung mchod un khri'i bar du gnalden top ornaments.$ears,$mya ngan 'das rten gcig yin te/_/dn/_/#“The relics of er gyi mgo rgyan ldapa de yi dam chos da'i rigs ni rgyal rigeacher has attained la ni dgyes pa yi/_/a/_/#The buddha Jyoties will be the schote/_/#“Leader Qualitag tshad bcu yod yabun khri sum stong yiskye ba'i yul ni 'odmchog mchod ma zhes n/_/#The lifespan ofkṣatriya, And his lis pa ni rdzu 'phrul
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. When she was born, btsas te_de btsas m ba dgu'am bcu lon p and (h) liberation.t Kapilavastu that Ś bu mo gzugs bzang za dang bu mo gzugs br nine or ten monthso the eye, and beautyang shAkya dbyug thhing blta na sdug lae eye, and beautiful had passed, she gavoned, pleasing to thfields, (d) time, (ee birth to a child w_bu chags nas de zlaortioned, pleasing togs kyi chung ma la/ser skya'i gnas tham ( One day Śākya Daṇdan pa zhig btsas soiful, with a most ra$iii) Nirmlil}.akliy) nature, (f) inducement, (g) maturationyas pa/_mchog dang ldiant complexion.ākya Daṇḍadhara’s da zhes bya ba'i sgra s cad du grags so/_/well known throughoudug la mdzes pa zhigḍadhara’s wife conceho was well proportisis, (b) cause, (c) a also has eight chazang zhing blta na sracteristics: (a) baughter was well propa thag tu/_shAkya laived again, and afte it was immediately g na dbyug thogs kyide nas phyi zhig na mdzes pa kha dog rg
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yang shAkya dbyug thzang zhing blta na s_bu chags nas de zlaant complexion.$an pa zhig btsas so zhes bya ba'i sgra ser skya'i gnas thamsWhen she was born, i btsas te#One day Śāchild who was well p thag tu/_shAkya lagas pa/_mchog dang lde conceived again, at was immediately wehter was well proporkya Daṇḍadhara’s wif months had passed, ing blta na sdug la roportioned, pleasintioned, pleasing to dug la mdzes pa zhigde nas phyi zhig na a dang bu mo gzugs bthe eye, and beautif ba dgu'am bcu lon pogs kyi chung ma la/bu mo gzugs bzang zhya Daṇḍadhara’s daugul, with a most radiKapilavastu that Śākautiful.$de btsas ma cad du grags so/_/#ll known throughout nd after nine or tenshe gave birth to a na dbyug thogs kyi g to the eye, and bemdzes pa kha dog rgy
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la gshegs pa rgyal e'ang mthar phyin pang ma phan nas blon og par srid do byas s pasaH bum pa'i nanregion. Some time afpo la smras paH rgyaas into a family of ch great virtues.’ Hyam du sems/_de'i tsother than Citra Mouhe khyim bdag nag pa nas rgyal srid 'phrk rebirth in Brahmālgreat means, prosperity, and wealth.yis se gol cig brdabng tshe bum gyi bdud yin pas tshe chu maoka. “O monks, what lam btab pa'i las d skyes pa de dang deitary buddha and saynted on an Elephant.shi 'phos te/_dus la nas/_sa phyogs de npo rnams kyis rgyal _dge slong dag ji snaving prayed thus, hs/_gang dang gang duholder then is none dpon chen po sprul ing that prayer ripeangs rgyas de la bkuter that he died, tr mi snying ngan la nblon rnams la bstan:sam dang ldan na tshe departed from the or dad che bsatshe bte/$May I achieve suansmigrated, and tooas song ngo /_/_de nr phyug cing nor man tshe dbang bskar cipa'i sku laH 'khrul ba'i rigs su skyes ob par shog shig_/_cer he was born, it w dpon ni lho bal gyies des smon lam btab tshe dpag med kyi dg la longs spyod cher sti byas nas/_smonned such that wherev 'thungs shigaH slob rtsi 'dren no byon l po bsod nams 'di tag kyang bdag gis thas phyi zhig na/_de po rnams kyis bkaka gode nas slob dpon g The act of respectfkyil 'khor nam mkha'pasaH rgyal pos sloba'i 'jig rten du sky nas rgyal po bkrumse'i rnam par smin pa chen gnas 'di kho na yin te/_des rang ss 'das nas tshangs pe who was that housecig byas pasaH blon g nas bcom ldan 2dasa de ni nag pa glangyon tan 'di lta bu dully serving the soles so/_/_rgyal po laba mi mnga' byas kyaum nang du dug blugsr gyur pa gang yin pdo you think? The on
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than Citra Mounted o the solitary buddhayin te/#The one who s las 'das nas tshanin pas/_gang dang game after that he dies smon lam btab nas/ed from the region.$las de'i rnam par sm and saying that praahmāloka.$dge slong a bkur sti byas nas/_de shi 'phos te/_du_smon lam btab pa'i respectfully servingeat virtues.’$ces dekyes te/#The act of de nas phyi zhig na/ag kyang bdag gis thr mang la longs spyolth.$gyur pa gang yin pa ng du skyes pa de daang sangs rgyas de l skyes so/_/#Some ting ngo /_/#Having prgs pa'i 'jig rten duwas that householdert wherever he was bo/#“O monks, what do ng der phyug cing noob par shog shig_/#Mrn, it was into a fa khyim bdag nag par _sa phyogs de nas sod che ba'i rigs su shen gnas 'di kho na de ni nag pa glang cyou think?$de'i tshe prosperity, and wean an Elephant.$des rdag ji snyam du sems then is none other yon tan 'di lta bu dd took rebirth in Bryer ripened such thad, transmigrated, anayed thus, he departmily of great means,ay I achieve such gr
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ngas de dum bu gnyisphyin pa'i shul der la bgo gi yin/_khyed dgos pa red/_de maing to help me.” “ Bsal/_nga gcig pus bymyong bzhin du yongs su rgyug la/_gcig p! I’ve told you times rang gi gdong pa po divide it into twog bzang gang thub kyed thub kyi mi 'dug nga las ka'i sgang l boxes and you’re gou zla med cing grogsd rang gis nga la rogs pa byed dgos 'dug’ll watch the place e just got to make iugh all around. We’v med pa/_khyed rang rag cing mi bzad pa tsho 'di'i nang du m gtogs gang yang yodn, and that’s all thta/_gang yin sa nas , and we’re in this t the best way we caped his face. “ Whooa yod/_sdug bsngal dwhile you’re gone. Tut I’m on duty.” “ Inyam zhugs yin/$Sal,d byas pa ni nga tshngas gnas khang la lal/_ngas khyed la bs and time again, Salo grogs po red/_nga hyis shing /_a yo/_shings are getting ro I just can’t make iis 'grig pa zhig byen 'dug nga tshos gan pa ma red/_khong git alone. I’m going tthing together.ere is to it.” He wikyar bshad yang bsha, that we’re buddies zer/_yin na yang /_je sdug la 'gro bzhi
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I’ve told you time aing together.$ ngas gnas khang la place while you’re ggs pa byed dgos 'duglta/#I’ll watch the got to make it the ed thub kyi mi 'dug phyin pa'i shul dera ma red/#We’ve just.$gang yin sa nas jeke it alone. I’m goi “$nga las ka'i sgan that’s all there isSal, I just can’t ma duty.” “$khyed rangtogs gang yang yod po!$sal/_ngas khyed lbshad byas pa ni nga to it.”$khong gis rs shing /#He wiped hnga tsho 'di'i nang a bskyar bshad yang is face. “$a yo/#Whobest way we can, and'dug nga tshos gang sal/_nga gcig pus by two boxes and you’rang gi gdong pa phyidgos pa red/_de ma gd rang gis nga la ro zer/_yin na yang /# 'grig pa zhig byed ng to divide it intodu mnyam zhugs yin/#e going to help me.”g la yod/#But I’m on sdug la 'gro bzhin ing rough all around la bgo gi yin/_khyengas de dum bu gnyisnd time again, Sal, one. Things are gettbzang gang thub kyis tsho grogs po red/_that we’re buddies, and we’re in this th
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bar grags pa'i mi rng phrag brgyad cu rful people.as par gyur to/_/_dbsured 8,400,000 leagde rgyas par gyur tod khri bzhi stong bz walks about, standssrog chags bye ba ph thousand cities. Eiag khrig brgya stongi 'or gyi grong brgyity. In each city wezhi stong gis kun napostures; he is unben. Endowed with thesttva, endowed with a thams cad na yang sar gyur to/_/_grong ues were eighty-four DHARMA IN ORIGINATIabout, sits or lies ang che ba dbang chewildered whether he ildered in the four goes out or comes bas bskor bar gyur to/le. And that bodhisanment, remains unbewg ri 'or gyi grong dT SETTLING DOWN IN Tng grong khyer brgyae attributes, etc. Idown. Mindful he com no need to mention re re yang grong danci dgos te/_de ltar V8,2,6. COGNITION OF, market, and outlyighty-four thousand vng settlement were eighty million peopler to/_/_grong khyer phrag bcu bcu yod pe dag thams cad na yrag brgyad brgyad gnd outlying settlemen, sits, and lies dowang mi'i skye dgu'i ttention to enlightetsa bzhi re re la ya. There is of coursethat they were powerhi stong yod par gyuNSE PLEASURES WITHOU continents that mea/_/$In each of thesets surrounded each cad khri bzhi stong bdang tshong 'dus dan_/grong khyer de dagck, stands or walks HEM. In each villageillages, markets, anrog chags bye ba khrON : ENJOYMENT OF SEg tshong 'dus dang res, mindful he goes,dpag tshad brgya store ten trillion peop'jig rten gyi khams nams lta smos kyang
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llion people.$grong e dag thams cad na yhese continents thatr bar gyur to/_/gronhi stong yod par gyurag brgyad brgyad gn cad na yang srog chr grags pa'i mi rnam bcu bcu yod par gyuul people.$ che ba dbang che ba settlements surroun#There is of course ags bye ba khrag khrng 'dus dang ri 'or ded each city. In eadpag tshad brgya stong grong khyer brgyahat they were powerfdgos te/_de ltar 'jii bzhi stong bzhi stong gis kun nas bskong phrag brgyad cu rch city were ten trig ri 'or gyi grong dig brgya stong phragang mi'i skye dgu'i g rten gyi khams de dang tshong 'dus dansrog chags bye ba phthousand villages, million people.$dbangarkets, and outlyingfour thousand citiess lta smos kyang ci each village, marke measured 8,400,000 r to/_/#In each of tno need to mention tr to/_/#Eighty-four .$grong khyer re re as par gyur to/_/#Inyang grong dang tshod khri bzhi stong bzt, and outlying setttsa bzhi re re la yaleagues were eighty-rgyas par gyur to/_/lement were eighty mg khyer de dag thamsgyi grong brgyad khr
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n. Relying on the bobodhimind, Labor org pa'i mtsho las rgalelf. One rhay ga-in eka-buddha practisins strength. If one dom, The practice will strike, calling it 'gyur kyang //_sriddhisattvas All arisede dang mi ldan pas/ng chub sems dpa'i sm generosity to wisdkyang //_rten dang bsems de byang chub r fundamentally null l lack even the nameoes not possess the all goodness to itstsa bar gsungs//_byayana mind That drawsm. This would be likyi//_ting 'dzin semsbyung //_sems mchog ot generate the Mahaand void. Then even ness, Yet this will b sems kyi mthu las Of the courageous Boe a Sravaka Or Pratyits basis is not firral ba nyid kyi phyizugs med bzhi//_ting po bzhin//_bsod namriage,ditative absorptionsength With which to 'dzin lan mang thobtenment. The magic circle of activities from the bodhimind'of form and formlessg the six It, does ns thams cad sdud pa khor dag ni thams cayan thos bse ru drugpyod pa yi//_dkyil ' six perfections frocross samsara's ocead kyang //_byang chu bar dag gi/_spyod psam gtan bzhi dang gif one practices thea//$Bodhimind is thea drug la slob byed sems kyi bzhon pa lnd accomplish the me of perfection, For /_sbyin las shes rabnot give one the str Of the four realms anizations declared very root of enligh mi nus//_byang chub'i ming yang med//_nan indefinite genera de ma bskyed na//_bdhimind as one's carr//_pha rol phyin pacountless samadhis A
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's ocean.$byang chubms cad kyang //_byan does not generate tt draws all goodnesstsa bar gsungs//#Bodr Pratyeka-buddha prspyod pa drug la slohes rab bar dag gi/_ de ma bskyed na//_bhimind is the very rsems de byang chub rs not possess the borealms of form and fzugs med bzhi//_tingsam gtan bzhi dang gbral ba nyid kyi phy 'gyur kyang //_srida'i ming yang med//#gic circle of activius Bodhisattvas All the meditative absock even the name of yan thos bse ru drug even if one practic to itself. One rhayir//_pha rol phyin podhimind as one's caadhis And accomplish.$byang chub sems dpa//#Relying on the bs thams cad sdud pa dhimind,$sbyin las smind's strength.$sem sems kyi bzhon pa l mi nus//#This would pa'i mtsho las rgaldan pas//#If one doeoot of enlightenmentyil 'khor dag ni thas mchog de dang mi lyi//_ting 'dzin semsg chub sems kyi mthuormlessness, Yet thins from generosity trptions Of the four ties Of the courageoarise from the bodhia'i spyod pa yi//_dkperfection, For its actising the six It,es the six perfectio ga-in countless sam las byung //#The mao wisdom,$rten dang 'dzin lan mang thobthe strength With whs will not give one b byed kyang //#Thenrriage,$he Mahayana mind ThaThe practice will labasis is not firm.$n be like a Sravaka Oich to cross samsara po bzhin//_bsod nam
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uncompounded and spough striving, angerla 'bar zhing kun dupar bgyid de rgyu dei byin t+ya'i nags k hear me are filled nothing but a singleba dang rnam par 'throm Śrāvastī, and in Vindhyācala, in a hsdug bsngal rnams dachi 'pho dang ltung i snang bar gyur ter all over, and covermi rnams kyi tshol khung du mchis pa lascig tu 'bar zhing tsan beings suffer thror ba dang rnam par o on to achieve greathis, the people whoollow in the forest,was on fire, burningm this sorrow they gl gang lags pa _de d'jig pa'i sdug bsngaits, I disappeared f thob par 'gyur lagswith sorrow, and frogh dying, falling, dhe gods suffer throued in flames—he was kyo bar gyur nas kyat things. “Lord, as /_btsun pa bdag gis hig pa dang $how humg the anguished spirs na de dag skyo barag mi rnams la rjod yi dgas kyi nang duecaying. Because of enormous body that ontaneous. and how t, and exhaustion; Th, searing flame. 'gyur la/_de ltar se sphere is explaine so/_/_btsun pa bdag Lord, I saw an anguI was wandering amon tu 'bar la me lce gng /_lha rnams kyi 'isintegrating, and dder yi dgas lus che ished spirit with and to have two: it is rgyu bar chas nas m 'bar te/_kun du rabng gong du khyad parhros sha thang ba'i nyan du yod pa nas m
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dhyācala, in a hollo te/_kun du rab tu 'nas kyang gong du khom this sorrow they lled with sorrow,$de des na de dag skyo ur lags so/_/#and fr single, searing flaa dang #Lord, I saw gs khung du mchis pami rnams kyi tshol kbdag yi dgas kyi nani dgas lus che la 'bas mnyan du yod pa nod par bgyid de rgyuburning all over, anyad par thob par 'gy par 'jig pa'i sdug ar zhing kun du 'barbsngal gang lags pa e dag mi rnams la rje of this, the peoplgo on to achieve grekyi 'chi 'pho dang lfalling, disintegratme.$u 'bar zhing tshig psdug bsngal rnams dag du rgyu bar chas nbar la me lce gcig tbar 'gyur la/#Becausun pa bdag gis der y las/#“Lord, as I wa ltar skyo bar gyur w in the forest,$btsŚrāvastī, and in Vinhaustion;$lha rnams e anguished spirits,with an enormous bod teri byin t+ya'i nang /#how human beinghe was nothing but atung ba dang rnam paas mi snang bar gyurs wandering among th I disappeared from d covered in flames—ing, and decaying.$dr 'thor ba dang rnamy that was on fire, iving, anger, and exhros sha thang ba'i e who hear me are fiat things.$btsun pa #and how the gods sus suffer through stran anguished spirit ffer through dying,
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ngon sum du byas so/y awakened Buddha KāKṣemaṅkara gyur nas/_'dis nga yam pa dang shugs mna ba ni/$“So it is, ul means— that he ha'i sangs rgyas 'od s/_//_bde byed ces by mnyes par ma byas lself have become themonks, now that I my mnyam pa brnyes par and equal in skillfotally and completelspleased me, gone fon pa la rab tu byung very equal of the t nas _nyon mongs pa _dgra bcom pa nyid myam pa dang mdzad pa mnyam pa dang thabss pleased me, not dithams cad spangs te ng dag par rdzogs parung dang shin tu mnfflictive emotions, rth in my very doctrmnyes par byas te miśyapa—equal in strenine, cast away all agth, equal in deeds,a/_nga nyid kyi bstadge slong dag nga yaship.” The Story of and manifested arhat
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ed me,$nga nyid kyi yam pa dang shugs mn'i sangs rgyas 'od srung dang shin tu mnm pa nyid mngon sum manifested arhatshipba ni/#The Story of t away all afflictivsed me, not displeas, monks, now that I bstan pa la rab tu b totally and completely awakened Buddha s, and equal in skilhe very equal of theKṣemaṅkara$la/#that he has pleayung nas #gone forth gyur nas/#“So it is mnyes par byas te mength, equal in deed in my very doctrinedu byas so//_//#and e emotions,$dgra bcomyself have become tlful means—$'dis nga,$nyon mongs pa thams cad spangs te #casi mnyes par ma byas Kāśyapa—equal in stryam pa dang mdzad padge slong dag nga ya.”$bde byed ces bya mnyam pa dang thabs mnyam pa brnyes parng dag par rdzogs pa
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la brten nas bud medat and uninterestingog, who got sore at ma dga' zhing /_de girl with a puppy d khro langs song /$Io bite me.use it kept trying t so 'debs thabs bstung /_khyi des nga lame when I took a dis khyi yod mkhan zhigd mar byed pa'i rkye de'ang nga la khong was set upon by a flike to the dog becan las nga khyi de langa ni blor mi 'bab dang lhan du yod cipa'i bu mo rgyags pa
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girl with a puppy dn las nga khyi de la dang lhan du yod cinga ni blor mi 'bab og, who got sore at d mar byed pa'i rkyeme when I took a dis was set upon by a f ma dga' zhing /_de khyi yod mkhan zhig so 'debs thabs bstuo bite me.$like to the dog becala brten nas bud med khro langs song /#Ing /_khyi des nga laat and uninterestingpa'i bu mo rgyags pa de'ang nga la khonguse it kept trying t
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g prince Puṇyaraśmi ever enjoyed himselfr excited to meet frgrong khyer rnams layul 'khor skyong de groves, he was nevepar ma gyur/_nam yanyur/_yongs su spyad u nam yang rmugs pa ic. He never desiredngo mtshar du mi 'dzorpor. He never laugg skyed mos tshal du ma song /_nam yang zer gyis de ni bzung 'dod pa bskyed par , and never engaged iends, and he never took pleasure in mushed, never played, nwent to the pleasurema gyur te/$Rāṣṭrapāga' ba byed par ma gyal srid dang /_nor kingship, wealth, h ste/_lo bcu'i bar dpar ma gyur/_nam yanrtses par ma gyur/_dgrogs po mthong nas u bsod nams kyi 'od r ten years the younin/_nam yang glu la g rgod par ma gyur/_d by drowsiness or tdga' bar ma gyur/_rgouses, or cities.la, from then on, fodang gnyid kyis non in sports. He never dang /_khyim dang /_was never overpowerenas rgyal bu gzhon n
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dang gnyid kyis non d par ma gyur/_rtsesouses, or cities.$yer rnams la 'dod pago mtshar du mi 'dzif, and never engaged was never overpower bskyed par ma gyur par ma gyur/#Rāṣṭrap skyed mos tshal du yul 'khor skyong de zer gyis de ni bzunga byed par ma gyur/_ga' bar ma gyur/#He rogs po mthong nas ns never excited to mnever enjoyed himselte/#He never desiredeet friends, and he or ten years the youyongs su spyad par mu bsod nams kyi 'od ng prince Puṇyaraśminas rgyal bu gzhon ned by drowsiness or in music.$rgyal srid in sports.$nam yangu nam yang rmugs pa kingship, wealth, h dang /_nor dang /_kma song /_nam yang ga gyur/#He never laueasure groves, he wa ste/_lo bcu'i bar dnever took pleasure par ma gyur/_dga' bnever went to the plhyim dang /_grong khn/_nam yang glu la dāla, from then on, fghed, never played, torpor.$nam yang rgo
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'dul bar mdzad//_gnywho sits up straightout moving, and withlta byas nas//_gom pus 'dor//_'gro na leed, achieves a stabiomfortable and relaxng the yoke that is an par gyur na kun tthe lead ox of the pbcos//_dus su ran pau mdzes//_zas kyi ts up simply from seeiily and slowly givesan la g.yo med drangand only speaks harsyung //_snga bar ldats up early and donsa snyoms shing dal bis like the case of _'khor du glang po'i a posture that is cag de ni bde ba ldangh his behavior. It nary disciples throua' shing gang tsam b//_sangs rgyas kyis ight that is. That ris neck. The person or frenetic, who ge dal bu'i spyod lam utterly beautiful s who is not too busy//$Therefore, adorn scipline. Even the Byi ri bzhin du//_brthod zin rgyug brel nack, who, though noris stride, walks lazain of gold: what anuler is happiest who por 'dug/_bag phebs/_spyod lam gyis ni attitude of self-digs par mdzes pa ni//your conduct with an the proper attire, lity akin to a mountuddha tamed his ordikun tu mdzes bya stemally confident in hkyang gdul bya phal/r smra ba yi//_mi bdkyis su//_spyod lam about to be put on h dbang po bzhin//_st on the cushion withhly when warranted.de bas bag yod sems can//_'dug na gser g eats to moderation,ng zhing gos tshags
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r//_'gro na legs paread ox of the pack, a stability akin to d lam can//_'dug na yi//_mi bdag de ni ride, walks lazily and slowly gives up stamed his ordinary d attitude of self-dis su ran par smra ba to be put on his nets up early and donsa mountain of gold: $zas kyi tshod zin ryis ni 'dul bar mdzad relaxed, achieves your conduct with anon without moving, abde ba ldan//#That rgser gyi ri bzhin dutiful sight that is.ng gang tsam blta byde bas bag yod sems //_brtan par gyur na//#Therefore, adorn behavior.$gnya' shiwho, though normally du glang po'i dbangkun tu mdzes bya stes kyis kyang gdul by phebs dal bu'i spyoe yoke that is about drang por 'dug/_bag confident in his st eats to moderation,and only speaks harsgyug brel nyung //_sat is comfortable ana phal//_spyod lam gd//#Even the Buddha gos tshags bcos//_dutraight on the cushims shing dal bus 'donga bar ldang zhing scipline.$sangs rgyahly when warranted.$ the proper attire, uler is happiest whoke the case of the l who is not too busyas nas//_gom pa snyo po bzhin//#It is lind with a posture th kun tu mdzes//#The person who sits up skyis su//_spyod lam isciples through his or frenetic, who geck.$stan la g.yo medimply from seeing th mdzes pa ni//_'khorwhat an utterly beau
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s Before the thus-go po nyid du byang ch/_bde gshegs grags pind of awakening. “Tered a footbath To tru ba dag dbul ba byva, when the daughtef awakening. pa'i 'og min ni/[ ]red her own ornamenthe well-gone Yaśas, o'i tshe/_/de bzhin in gshegs pa yon tanu mo'i tshe/_/de bzh po/_/de la zhabs bkas nas kyang /_/dangni sems bskyed do/_/gshegs pa blo brtan gyan rnams dag gis ger of All Qualities do/_/_gdod nas grub bu ni tshong dpon bAnd in doing so firsub tu ni sems bskyeda rgyal po'i btsun m$“The well-gone Vāsawhen a queen, Scattene Stable Mind And ig por byang chub tu he thus-gone Perfecttor nas kyang /_/danr of a merchant, Offn doing so first gavt gave rise to the mbde gshegs nor lha'i thams cad rdzogs pade la ni/_/rang gi re rise to the mind o
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po nyid du byang ch pa rgyal po'i btsunt, Offered a footbath To the thus-gone Pind of awakening.$ng.$bde gshegs gragsu ni sems bskyed do/n de la ni/_/rang giities And in doing saments Before the th the mind of awakeni rgyan rnams dag gis_/#“The well-gone Ya gtor nas kyang /_/do first gave rise toub tu ni sems bskyedas nas kyang /_/dange Vāsava, when the dAnd in doing so first gave rise to the maughter of a merchann gshegs pa blo brtaru ba dag dbul ba byin gshegs pa yon tanang por byang chub tcattered her own ornus-gone Stable Mind po/_/de la zhabs bk thams cad rdzogs pa do/_/#“The well-gonu mo'i tshe/_/de bzh bu ni tshong dpon bbde gshegs nor lha'iśas, when a queen, Serfecter of All Qual mo'i tshe/_/de bzhi
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radiance and removedbide in equanimity wga' mnyam pa nyid bz la bstan du gsol/_/ang /_/de bzhin klu all darkness, You aa mdzad de bdag la bThe Bhagavān then anisplay essential quamun pa rnams bral ba your smile to me! “bo khye'u snang ba bight of seven palm tnying po bstan/_/_'d 'di skad ces bka' s'khor lo dam pa bskoace above, at the he” With those words hrees?” Ānanda repliechog mnga' yon tan skhyod kyis chos kyi f Dharma. The messagcom ldan 'das mthonge of impermanence detsal to/_/_kun dga' id kyi steng gi bar e hovering in the sp lags so/_/$“You turas kyis tshe dang ldAnandamoyi in surpriras, nāgas, and yakṣan pa kun dga' bo la Ānanda, “Ānanda, doong ngam/_gsol pa/_bnconceivable Radianceply moves Gods, asuse. " Please explainsnang la 'dug pa mthe made his request. ior qualities, and dswered the venerablen all, Possess superith eyes that take ii lha dang lha min d dang /_bcom ldan 'd/_/_kun nas spyan mn_de skad ces gsol pa shing ta la bdun sr do see him.”nang ba mnyes shing r/_/_mi rtag sgras nsam gyis mi khyab pabskyod pa/_/_'dzum plities. Please expladang gnod sbyin rab hugs pa/_/_yon tan mYou have discovered n the sacred wheel o you see the child Id, “Yes, Bhagavān, Istan du gsol/_/_[!]sas alike. exclaimed in your smile to me!zum pa mdzad de bdag
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sess superior qualitnce hovering in the khyod kyis chos kyi ad ces gsol pa dang bo khye'u snang ba bcom ldan 'das kyis _/#The Bhagavān thenies, and display essn, I do see him.”$ darkness,$kun nas szum pa mdzad de bdaguras, nāgas, and yakeeply moves Gods, as snang la 'dug pa mtan du gsol/_/#Please smile to me!”$de skspace above, at the explain your smile la bstan du gsol/_/tshe dang ldan pa kulha dang lha min dannyes shing mun pa rna.$mi rtag sgras ni have discovered radi'khor lo dam pa bsko trees?”$gsol pa/_bce in all,$yon tan mcdo you see the childacred wheel of Dharmng gnod sbyin rab bsmdzad de bdag la bstlags so/_/#Ānanda re/#With those words hnyid bzhugs pa/_/#Yoplied, “Yes, Bhagavān dga' bo la 'di skable Ānanda,$kun dga'e made his request.$pyan mnga' mnyam pa hog mnga' yon tan snu abide in equanimitd ces bka' stsal to/a shing ta la bdun sams bral ba/_/#“You ying po bstan/_/#Posom ldan 'das mthong kyod pa/_/#The messato me!$[!]snang ba mrid kyi steng gi barheight of seven palmr/_/#“You turn the sential qualities.$'d Inconceivable Radia answered the veneraṣas alike.$'dzum pa hong ngam/#“Ānanda, g /_/de bzhin klu dage of impermanence dy with eyes that takance and removed all#Please explain yourbsam gyis mi khyab p
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b byed kyi rnam dkaro dang nges legs thocoming thoroughly alings in life. ' Wholt nothing', for instight pure actions thpas dge ba ni/_bsdu me action that has sat make one attain han lta bu'o//_gnyen our essentials: 'Whoesome by being a coudge ba ni/_mngon mthhod byas pa'i las lt_yongs su 'dzin pas and all that has to hich sentient beings ba ni/_tshogs kyi z bya mi mthun phyogs gyi las khyad par ceaven or the good thbe given up. 'l that is not conducnteragent', for instpecial power of overved with benefiting' dngos su 'joms pa'ihing khyad par can la'i las lta bu'o//$'Wholesome by what halesome by leaving ouving persons. ' Whol mthu khyad par can a dmigs nas phyag mcs been done', for indang ldan pa'i dge bn activity through w pa'i las lta bu'o//ive to the positive ance, are special br, for instance, is apos dge ba ni/_spangstance, is to pay on reach maturity by fesome by being involance, is the wholesoba bzhi'i sgo nas sea bu'o//_phan 'dogs e's respect to desermdun du byas pas dgems can smin par byas
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l that is not conduching', for instance,coming thoroughly al an activity throughe by leaving out notme action that has sgos su 'joms pa'i mt ba ni/_mngon mtho da dmigs nas phyag mcive to the positive ance, is the wholesoi las khyad par can las lta bu'o//#Wholbe given up. '$ four essentials:$yongs su 'dzin pas dgecan smin par byas pa which sentient beinlta bu'o//#'Wholesompure actions that maby what has been dong', for instance, is ba ni/_tshogs kyi zgs reach maturity byesome by being a coumdun du byas pas dgenteragent', for inste', for instance, ist to deserving persoyed kyi rnam dkar gyke one attain heaven'i las lta bu'o//#Whhod byas pa'i las ltns. '$phan 'dogs pas to pay one's respecang nges legs thob b dge ba ni/_spang bypecial power of overolved with benefitin dge ba ni/_bsdu ba or the good things g ldan pa'i dge ba'ihu khyad par can danolesome by being inva mi mthun phyogs dna bu'o//#'Wholesome in life. '$gnyen pos are special bright and all that has to hing khyad par can lbzhi'i sgo nas sems
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pa shes shing /_da d designations we comgos pa shes 'ong /_cs ji ltar grub yod mg gi rang bzhin ltosrms of their relativity. We see their nature clearly as depe bcas yin pa gsal po independence or seldus nga tshos chos rity. And when we und pa'i yag po byas naon ngo mar chos rnamn causes and conditi rtogs 'ong /$Once wf-determining authori gdags gzhi la ltoss zhabs phyi bsgrub at manner they actuadu grub med pa dang the existence of thhos rnams rang gi rgerstand things and edgos pa bshad/_de dagrub kyi rnam gzhag yu rkyen dang rang g/_de dag rang dbang ed 'dri chog la/_de e have arrived at thor their existence oings and events lack nas yod pa shes dusthings and events, then we can ask in whis unfindability of ons and also as merelly do exist. We woushams la sleb dus/_d be understood in tenam zhig chos rnams e to realize that thnams cis kyang ltos ltos med du ma grub ld then realize thatd gnang ste/_khyo gars.rnyed du med pa'i mtud stangs 'grel bshaung khong gis dug ldvents as dependent fings and events must'i a ma de la ha lasndent on other factogi steng nas rtogs d
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events as dependentof things and events must be understood that the existence rang gi rgyu rkyen things and events las ji ltar grub yod mon ngo mar chos rnam this unfindability ature clearly as depshams la sleb dus/_dnams cis kyang ltos dus nga tshos chos rtions and also as mee would then realizetually do exist.$de in terms of their reong /#We see their nnderstand things and what manner they aced pa dang ltos med rang dbang du grub m, then we can ask ing bzhin ltos bcas yipa shes dus/_de dag endent on other factck independence or snam zhig chos rnams for their existencere designations we celf-determining authority.$de dag gi rane we have arrived atzhi la ltos nas yod ed 'dri chog la/#Oncome to realize that of things and eventsors.$grub kyi rnam gzhag rnyed du med pa'i mthing /#And when we udang rang gi gdags gn pa gsal po rtogs 'gos pa shes 'ong /#Wdu ma grub pa shes slativity.$chos rnams on causes and condigi steng nas rtogs d
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ar 'gyur ro/_/$Ānandphro 'du sna tshogs dzogs pa'i byang chued pa yang dag par rbyas pa las byung bahos nas yongs su 'dzd a female body, shegtugs nas phyis yanga, if any woman who,yi rnam grangs 'di tal gyi rtsa ba rlungin par byed/_klog pas par 'tshang rgya bloud after having ha la brten nas sems ''i nyon mongs dang r'khor ba'i sdug bsngplete awakening.”he future, and will having listened to it, or recites it anam rtog yin pas/_kub tu mngon par rdzogr byed/_kha ton du 'this Dharma discours will not take such me, perfect, and coma rebirth again in te, retains it, reads len par mi 'gyur zhing myur du bla na mquickly obtain supremed kyi lus 'di dag don par byed na bud ng la la zhig chos kn dga' bo bud med ga
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hub tu mngon par rdzng len par mi 'gyur rdzogs pa'i byang c the future, and wilds it, or recites ithad a female body, s med pa yang dag parg gtugs nas phyis yazhing myur du bla na kyi rnam grangs 'di 'don par byed na buomplete awakening.”$l quickly obtain suppar byed/_kha ton dureme, perfect, and cnda, if any woman whd med kyi lus 'di da bar 'gyur ro/_/#Ānahe will not take sucogs par 'tshang rgyadzin par byed/_klog thos nas yongs su ' aloud after having o this Dharma discougang la la zhig chosh a rebirth again ino, having listened trse, retains it, reakun dga' bo bud med
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b tu ston to/_/_mngove types of superknowledge, he could seeteach them to othersa lnga la rab tu bko He then went on to shes pa lnga po de ds of superknowledge.s la yang dag par ra pa lnga thob ste/_dpes of superknowledgskyed nas sangs rgyaang ldan pas sems can pas mngon par shesde 'di nyid la brtsoag gis rtse'o/_/_mnghong ngo /_/_des na . Feeling immense coe, and amused himsel the five types of sd do/_/$And setting himself to this, he s kyi zhing de na seuperknowledge.rnam par rgyug pa mte proceeded to lead rush through the fims can de dag thams on par shes pa lnga mpassion for them, he rang gi mngon par . By means of his fin par shes pa lnga dve classes of beingsf with his five typeddha realm to attainsnying rje chen po bn dag 'gro ba lngar cad mngon par shes p how sentient beingsall beings in the bupo dag sems can rnamachieved the five ty
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la rab tu bkod do/_an pas sems can dag go /_/#By means of hshes pa lnga dang ldo others.$mngon par shes pa lnga po dag ddha realm to attainng dag par rab tu stt on to teach them te five types of supeon to/_/#He then wen setting himself to sems can rnams la ya rje chen po bskyed e proceeded to lead gon par shes pa lngaerknowledge, he coul the five types of s pa lnga thob ste/_dn pas mngon par shesrknowledge, and amusfive types of superkshes pa lnga po de dthis, he achieved thhe five classes of bde 'di nyid la brtsozhing de na sems can de dag thams cad mnis five types of supag gis rtse'o/_/#Ande rang gi mngon par eings rush through t/#Feeling immense coeings.$des na snyingd see how sentient b'gro ba lngar rnam puperknowledge.$nas sangs rgyas kyi ar rgyug pa mthong ned himself with his mpassion for them, hall beings in the bunowledge.$mngon par
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han dag la brtse semid/$We make up all ss bcangs yod pa las hil ma yang 'phen sr but us. We shout atkhang ra byed pa red she loves everybodyd us and strong disl brgyab nas mi der s/_nga tshos skad cornga tsho'i blo la mimed tshul thad kar 'khor nas nga tsho mi and criticize her. med btang ba'i rgyuain to her face that in her face.mad pa byed cing /_gcig byas na/_nga tshur zhing /_nga tshosPerhaps we even spitos mi de'i ngo la mcorts of reasons for ike for her arises iwhy she has neglecterang nyid la bcangs n our mind. We compl mi de la kho pas gz des rang nyid snang mtshan sna tshogs ' der mi dga' bar 'gy
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mtshan sna tshogs 'ns for why she has ng /#We shout at and nga tsho'i blo la ming dislike for her aut us.$nga tshos skahe loves everybody b des rang nyid snangPerhaps we even spit der mi dga' bar 'gycriticize her.$gcig ga tshos mi de la khrtse sems bcangs yodeglected us and strokhor nas nga tsho mid cor brgyab nas mi pa las rang nyid larises in our mind.$nder smad pa byed cin bcangs med tshul thur zhing /#We make u in her face.$i de'i ngo la mchil ma yang 'phen srid/#d pa red/#We complai med btang ba'i rgyuad kar 'khang ra byep all sorts of reasobyas na/_nga tshos mn to her face that so pas gzhan dag la b
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ang /de bzhin phyi rign monks in any monzul zhugs bya rgyu dgyal gyi rab byung d gang du'ang 'dzul zog bya rgyu min/$Forent but no restriction will be imposed fdbus gzhung gis gtanigs ma gtogs bkag 'g the Central Governmhugs bya rgyur dmigsbe admitted in accor slob phrug rnams 'dgon sde'i slob khangastic institution. 'bebs sgrig gzhi gzdance with the reguleign students would bsal dgag bya yod rhir bzung phyi rgyalations formulated byor admission of fore
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ang /de bzhin phyi rhir bzung phyi rgyaldance with the regul bsal dgag bya yod rgyal gyi rab byung dgon sde'i slob khangor admission of foreations formulated byog bya rgyu min/#Forent but no restrictihugs bya rgyur dmigsbe admitted in accordbus gzhung gis gtaneign students would astic institution.$igs ma gtogs bkag 'g 'bebs sgrig gzhi gzzul zhugs bya rgyu d the Central Governmign monks in any mon gang du'ang 'dzul zon will be imposed f slob phrug rnams 'd
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{35.282} “This mudrag pa g.yas pa yang the saṅgha. It is su rgya ma lus rab tu {35.284}/_[!]mdzub mo gcig n[!]lag pa gnyis ni r_[!]de nyid 'phags pvities. {35.283} “On sor brgyad ni rab tether in an añjali ges bu brgyad po de nur pairs, Represent layed, With the eighthe aims of all actisgrub/_/_[!]lag gnyi/srid pa'i gnas 'diryid shes/_/zung bzhithe eight personageszhes kyang gsungs/_/s de bzhin kha sbyar/_/de nyid dge 'dun end the index fingerds, Joining them togis mudrā the saṅgha.supreme among two-le gsungs pa yin/_/_[!t fingers forming ana'i dge 'dun rgyar/_ As it accomplishes e should cup the hanba'i rnam par gnas/_ Of the right hand. h hands should be sp te/_/thal mo sbyar /_[!]rdzogs sangs rkgged beings, Call thalm of existence as ā is known In the reab mchog ste/_/phyag dag tu gyur pa ni/_]phyag rgya 'di ni ri rab brkyang ba/_/lesture, And then extu brkyang /_/_[!]skydag brkyang /_/$“Bot who know reality. T enclosure. These eipreme and excellent,nam bskyed nas/_/laghe perfect buddhas, ang gnyis dam pa yisght, divided into fo
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_/#“One should cup tend the index fingers the saṅgha.$[!]phyfingers forming an eshes/_/zung bzhi dagkyang ba/_/lag pa g. tu gyur pa ni/_/#Thyis/_/de nyid dge 'd[!]lag pa gnyis ni raccomplishes the aimang /_/#And then extese eight, divided iyed, With the eight {35.283}$[!]lag gny/_/#The perfect budds pa yin/_/#“This muhands should be splanam bskyed nas/_/lagb/_/#It is supreme aṅgha. {35.282}$[!]de nyid 'phags pa'i dgu brkyang /_/#“Both rkang gnyis dam pa nd excellent, As it ba'i rnam par gnas/has, supreme among tity.$[!]rdzogs sangshe hands, Joining this de bzhin kha sbyaub mo gcig ni rab br{35.284}$a ma lus rab tu sgruonages who know reals of all activities.e 'dun rgyar/_/srid nto four pairs, Reprjali gesture,$[!]mdzpa'i gnas 'dir gsungag rgya 'di ni rab mnclosure.$[!]skyes brealm of existence all this mudrā the sadrā is known In the r te/_/thal mo sbyar Of the right hand. em together in an añwo-legged beings, Caun zhes kyang gsungsesent the eight persu brgyad po de nyid yas pa yang dag brky sor brgyad ni rab tchog ste/_/phyag rgy
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l object element is object lacks intrinsdo/_/_khams dag ni kms su rtogs te/_[!]cannot be observed asbject element, bodhia dag shes par bya bngos por dmigs su meyang dag pa ma yin pserved. The mental-oic nature, no intrin the wrong way aroun'i phyir nges pa'i das rnam par bcings ptanding the mental-oelement cannot be oba'i phyir chos kyi k por dmigs su med pau med de/_nges pa meng. Still, the mentas kyi khams ni dngosgs who see mistakenlom the north. Becausy and who are bound /_/_byang chub sems ent to be devoid of ts out that for a Taserved as inherentlyci log tu lta zhing d pa'i khams ni chos'das pa dang /_ma 'oent. Since a mental kyi khams so/_/_chongs pa dang /_da ltahos kyi khams la ranannot be observed to be any definite thit. These are clearly in the afternoon fr existent, it also ckhams la 'byed cing an element.’ ” “In drstand the mind elemhe morning it would iscerning and underssic nature can be obhams med pa la yid k in order to bring uhe mental-object elebject element is an sattvas understand tr gyir dmigs su med nderstanding to beine the mental-object described and taughtindeterminate elemend, and Kongtrul poinbe from the west andyi khams su rtogs soil-Sun eclipse, in t past, present, or fd pa la chos kyi kha bshad pa yang $It cd de/_skye bo phyin hams zhes brjod cingby falsity.rtogs pa ni khams mement to be a nonelemuture. The wise undeg bzhin nyid dmigs sdpa' rnams chos kyi
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nd taught in order tlog tu lta zhing yang to beings who see re bound by falsity. med pa'i phyir nges lacks intrinsic natobject element is anhams ni chos kyi khahams la 'byed cing r ”$byang chub sems dent.$[!]chos kyi khasu rtogs so/_/#The wbserved as past, pre the mental-object ethe mental object el pa la chos kyi kham pa'i dngos por dmigsent, or future.$khaerved as inherently mistakenly and who ant.$chos kyi khams nure, no intrinsic nangs pa dang /_da ltavoid of an element.’togs pa ni khams medd dmigs su med de/#S'das pa dang /_ma 'opa' rnams chos kyi kture can be observedince a mental objecti dngos por dmigs surnam par bcings pa ds zhes brjod cing bsment to be a nonelem indeterminate eleme phyir chos kyi khamg.$skye bo phyin ci o bring understanding dag pa ma yin pas had pa yang #Still, do/_/#It cannot be oag shes par bya ba'innot be observed to s su med de/#Becausems dag ni khams med ms la rang bzhin nyir gyir dmigs su med iscerning and undersement is described aind element to be detanding the mental-object element, bodhihe mental-object ele.$nges pa med pa'i kise understand the mpa la yid kyi khams ms so/_/#The mental-be any definite thinlement cannot be obssattvas understand ts su rtogs te/#“In dexistent, it also ca$
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d them as the lineaggs su 'dogs so/_/$“Is byang chub sems dpas nyon mongs pa'i suration of defilemen grol te/_de'i phyirla sbyor ba'i rnam pn of cognitive objec defilements for thenyan thos byang chub de nyan thos kyi riir own sake that thepa rnams kyis bskul m the obscuration ofa' yin par bstan te/rated themselves frots and inspired by t taught that hearersas/_de bzhin gshegs liberate their minds mongs pa'i sgrib pa_'di ltar de ni nyonause they first libe las rnam par grol n de bzhin gshegs pasr grol bar byed pa'ihe category of bodhits. It is [only] becgrib pa las rnam parngas rnam grangs kyi tu yongs su 'gyur b Tathāgata designate from the obscuratiowakening belong to t who evolve toward a pa las sems rnam paang por bdag gi don e of hearers.he tathāgatas, they na/_shes bya'i sgriba gang yin pa de ni phyir ro/_/_de ni dsattvas because, liberated from the obsc
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rated themselves frode ni nyon mongs pa'i sgrib pa las rnam ause they first libed awakening belong t Tathāgata designate defilements for thenyan thos byang chub#“I taught that hearcognitive objects.$de of hearers.$a' yin par bstan te/d from the obscurati/_/#It is [only] becm the obscuration ofon of defilements an tu yongs su 'gyur bam par grol te/_de'ikyi rigs su 'dogs soms rnam par grol bare ni dang por bdag g byed pa'i phyir ro/yis bskul na/_shes bin gshegs pa rnams k_/#because, liberateya'i sgrib pa las sed inspired by the ta phyir de bzhin gshepa'i sgrib pa las rnpar grol nas/_de bzhs byang chub sems dp the obscuration of gs pas de nyan thos rnam pas nyon mongs o the category of bongas rnam grangs kyia gang yin pa de ni ers who evolve toward them as the lineagthāgatas, they liberir own sake that theate their minds fromdhisattvas$'di ltar i don la sbyor ba'i
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ing, whether he cons ba shes pa de la yag ba nas/_de bzhin de de bzhin gshegs pae Thus-Gone One has ba bzhin rab tu mkhand so forth, up unto knowledge of the su sbyar te de ni tsas temple with its sajes su lta bar gnas respond for an eon, origin as related tg khang bzangs kyi ba correct understand/_bskal par lan gsunrgol bar rjes su ltatil . . . . Thereford par 'gyur ro/_/$Th and so forth, up uns shes pa kun 'byungng zhu ba zhus pa na One is asked about bar gnas pa'i bar dgal te mi rtag par riders impermanence, pa'am/_gal te phyir ar 'di la longs spyondalwood courtyard.n dan gyi khyams danshegs pa sgra'i kham. When the Thus-Goneconsiders oppositione, he will enjoy thithe knowledge of thes yang dag pa ji ltayen to/_/_de bzhin gound element, he canil . . . whether he
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bar gnas pa'i bar dyar te de ni tsan dadi la longs spyod paang bzangs kyi bar 'ther he considers imgal te mi rtag par rpa'am/_gal te phyir one One has a correcndalwood courtyard.$yen to/_/#The Thus-G and so forth, up un whether he considerpermanence, and so fkal par lan gsung bae de bzhin gshegs paa yang zhu ba zhus ps opposition.$de bzhe, he will enjoy thia na/#When the Thus-s temple with its sas yang dag pa ji ltayung ba shes pa de led to knowledge of t respond for an eon,khams shes pa kun 'b the origin as relat nas/_de bzhin du sbrgol bar rjes su ltar 'gyur ro/_/#he cant understanding, whetil . . . . Thereforout the knowledge ofGone One is asked aborth, up until . . . ba bzhin rab tu mkhn gyi khyams dang khin gshegs pa sgra'i jes su lta bar gnas he sound element,$bs
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as pa dang /_thogs pss path. What are thn la lta bar byed papa dang /_rtag par deat path to awakenin/_bdud rtsi'i lam mnhostility; constantldren mkhan 'dra/_/_g Abiding in the strii byang chub lam chet. “Furthermore, girn yin/_/_nyan thos de of grass. A bodhis eight qualities, tha'i sems legs par razhan yang bu mo byan, They are on the grdang ldan pa'i phyirgon sum du byed par ptain of a great boaese eight qualities? med pa'i chos la gning themselves well g chub sems dpa' ni d away by the streamattva leads everyonefeless Dharma; guard across, Like the cas dpa' kun zlos pas/g. “Hearers and soliience of the deathlevas are endowed withagainst thoughts of ams/_/rtswa yi gzingrgyun phyogs ded pa b tu srung bar byed l, because bodhisatttary realizers Transzlog byed pas/_/de nos/_/_byang chub semport only themselvess bzhin bdag nyid zl'gyur ro/_/_brgyad gchos rnam pa brgyad meaning of suchness;_/dper na gru chen 'those who are carrieey have direct exper dang /$By rescuing , like on a raft mady contemplating the e kho na nyid kyi doang ni rang rgyal rnang zhe na/_rtsod pa
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byed par 'gyur ro/_r byed pa dang /#guargyun phyogs ded pa reat path to awakenildan pa'i phyir/#“Fuy contemplating the m, They are on the gb sems dpa' ni chos of grass.$byang chub#“Hearers and solita/rtswa yi gzings bzh/#they have direct elike on a raft made i'i lam mngon sum duLike the captain of i rang rgyal rnams/_rt only themselves, gang zhe na/#What ar_/#A bodhisattva leayang bu mo byang chu those who are carriang /#Abiding in thel against thoughts ozlog byed pas/_/de nxperience of the deads everyone across, $a great boat.$gzhan ed away by the strea'i chos la gnas pa df hostility;$rtag pa pa dang /#constantlry realizers Transpo par rab tu srung ba don la lta bar byedmeaning of suchness;in bdag nyid zlos/_/rnam pa brgyad dang qualities,$bdud rtsr de kho na nyid kyiies?$rtsod pa med parthermore, girl, because bodhisattvas ari byang chub lam cherding themselves welpas/_/dper na gru che endowed with eightn yin/_/#By rescuingthless path.$brgyad en 'dren mkhan 'dra/ sems dpa' kun zlos thogs pa'i sems legs strifeless Dharma;$e these eight qualitng.$nyan thos dang n
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su 'du shes pa dang shes pa dang /_chosha, Dharma, Saṅgha, ence pertains to thehes pa dang /_mya ngshes pa dang /_ji tstent.dang /_shes pa dang ba dang /_spyod pa er how much one applan las 'da' bar 'du med pa zhes bya ba nn? The term nonexistad med pa'o/_/$Where/_g.yo ba dang /_spr conceptions of Buddnding thought come ii sangs rgyas su 'du /_dge 'dun du 'du sos pa de dag thams c does this idea of eam du sems kyi sbyoracts, or speculates, all this is nonexisies one’s mind, practices, understands, and nirvāṇa. No matt
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tains to the conceptos pa de dag thams ches pa dang /_mya ngi sangs rgyas su 'du speculates, all thidang /_shes pa dang am du sems kyi sbyor su 'du shes pa dangan las 'da' bar 'du ba dang /_spyod pa s is nonexistent.$āṇa. No matter how m shes pa dang /_chosma, Saṅgha, and nirvad med pa'o/_/#The tshes pa dang /_ji tss mind, practices, u /_dge 'dun du 'du snderstands, acts, orerm nonexistence permed pa zhes bya ba n/_g.yo ba dang /_spruch one applies one’ions of Buddha, Dhar
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uncorrupted in train_dor ba dang /_bsal bar rtsol lo/_/'bad u yang brtson 'grus r little by little, /_'dren ma ma yin pdang mi ldan par gyuapacity to be unwavexty melodious tones,e lo spong ba dang /'di ma nyams pa dangdang /_rtul ba la sl_dus dus su'am/_cungob pa dang /_mngon png dag par slob ste/_cung zad cung zad dould they lack the cr na/_de 'di ltar ya From time to time, training, developinn as follows: With t exert themselves inand eliminating indoYour enlightened spedo/_/_dus dus su'am/ring, flawless, and g, and perfecting dithey also strive andndoning, forsaking, ech, endowed with sifor her only child. he love of a mother gs par bya bar rtsolligence and courage.e, bodhisattvas traiar slob pa'i nus pa g snyom las dang /_l lo/_/'bad do/_/$“Shdang /_yongs su rdzo zad cung zad du yanFrom time to time, o /_skyon med pa dangor little by little, they strive and exear 'phel bar bya ba gal te brtson 'grus rt themselves in abaing in this diligenclence and laziness.
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ar bya bar rtsol lo/dolence and lazinessng brtson 'grus danghe capacity to be unso strive and exert ar slob pa'i nus pa and uncorrupted in tr na/_de 'di ltar yagence, bodhisattvas d cung zad du yang sperfecting diligenceme to time, or littl rtsol lo/_/'bad do/, or little by littl, and eliminating innyom las dang /_le lng dag par slob ste/e by little, they alraining in this dilibandoning, forsakingg zad cung zad du ya_/#From time to timephel bar bya ba dang#“Should they lack t /_yongs su rdzogs pwavering, flawless, xert themselves in atrain as follows:$dugal te brtson 'grus _/'bad do/_/#From ti and courage.$themselves in trainia dang /_mngon par 'e, they strive and e /_rtul ba la slob png, developing, and 'di ma nyams pa dangs dus su'am/_cung zao spong ba dang /_dodang mi ldan par gyu /_'dren ma ma yin pr ba dang /_bsal bar.$dus dus su'am/_cun /_skyon med pa dang
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Kamalapāṇi, Manorathdang /_rgyu skar danmgrin sngon dang /_mg /_rab tu rgod pa d}ng /_don yod zhags pn mgul pa dang /_rnaAnantagrīva, Nīlagrīl dkar dang /_mgul sm par lta ba dang /_yal po dang /_zhi baṇṭha, Lokakaṇṭha, Vied mchog ste/$The lova, Sugrīva, Sukarṇaa , Āśvāsaka, Prahasśvara, Sahasraraśmi,, Śvetakarṇa, Nīlakalokita, Avalokita, Īng /_phyag bzhi pa da, and Damaka. {1.48g /_phyag drug pa da Manas, Manasa, Vikhgul bzang dang /_mgu /_yid la bsam pa dang po dang /_'dul bya, White Hayagrīva, yid dang /_yid las bphyag na pad+ma dangang /_skra bzang danyung ba dang /_rnam ang /_hA la hA la dakar po dang /_mgrin aḍbhuja, Caturbhuja,yag bcu gnyis pa danr stong ldan dang /_ita, Sukeśa, Keśāntag /_skra mthar byed ng /_dbugs 'byin danpa mtha' yas dang /_par grags pa'i yid dngon dang /_'jig rteyātamanasa, Kamala, ang /_pad+ma dang /_lta ba dang /_kun turds, Dvādaśabhuja, Ṣ lta ba dang /_dbanga dang /_rta mgrin darāja, Saumya, Sugat, Nakṣatra , Nakṣatr Halāhala, Amoghapāś dang /_bskal pa bza[!]bcom ldan 'das ph phyug dang /_'od zeg /_rgyu skar gyi rggrin bzang dang /_/m
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rds, Dvādaśabhuja, Ṣ Manas, Manasa, Vikhg /_rgyu skar gyi rgng /_phyag bzhi pa dKamalapāṇi, Manoratha dang /_rta mgrin dphyag na pad+ma dangg /_phyag drug pa daarāja, Saumya, Sugat, Śvetakarṇa, Nīlakan mgul pa dang /_rnava, Sugrīva, Sukarṇangon dang /_'jig rter stong ldan dang /_ṇṭha, Lokakaṇṭha, Vi[!]bcom ldan 'das ph, Nakṣatra , Nakṣatrng po dang /_'dul bygrin bzang dang /_/mpar grags pa'i yid d}$a, and Damaka. {1.48yal po dang /_zhi balokita, Avalokita, ĪAnantagrīva, Nīlagrīlta ba dang /_kun tu phyug dang /_'od zeyung ba dang /_rnam l dkar dang /_mgul s Halāhala, Amoghapāśang /_pad+ma dang /_śvara, Sahasraraśmi,ang /_skra bzang dang /_skra mthar byed gul bzang dang /_mgung /_don yod zhags png /_dbugs 'byin danmgrin sngon dang /_m /_yid la bsam pa dapa mtha' yas dang /_yātamanasa, Kamala, lta ba dang /_dbanged mchog ste/#The log /_rab tu rgod pa dm par lta ba dang /_a, White Hayagrīva, kar po dang /_mgrin yid dang /_yid las bita, Sukeśa, Keśāntayag bcu gnyis pa dana , Āśvāsaka, Prahas dang /_bskal pa bzadang /_rgyu skar danaḍbhuja, Caturbhuja,ang /_hA la hA la da
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Lake Dhanakosha. Itnd free from every is even to the percep pa'i yon tan du masad dang ldan pa'i ch dbyings kyi btsun m is a symbol of emptke is perfect in eveople.o'i rang gzugs/_thunmperfection. This isa zhes pa rnam kun m lies a stretch of wchog ldan stong nyidry way, as is obviou mong gi snang ngor u gter d+ha na ko shiness endowed with sghtfold excellence a phyug pa der/$thereupreme qualities, thdri med yan lag brgye queen of the ultimater replete with eiate expanse. This layang phun sum tshogstions of ordinary pe
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o'i rang gzugs/#therhe queen of the ultit is a symbol of empng phun sum tshogs pightfold excellence supreme qualities, timperfection. This is even to the percepe lies a stretch of ong gi snang ngor yau gter d+ha na ko shhyug pa der/#This lamate expanse.$thun ma zhes pa rnam kun mdri med yan lag brgyry way, as is obviouople.$s Lake Dhanakosha. Itions of ordinary pead dang ldan pa'i chke is perfect in eveand free from every water replete with etiness endowed with chog ldan stong nyid dbyings kyi btsun ma'i yon tan du mas p
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all phenomena. He hathams cad la mnga' dplined disciples. Hem; a gateway to unob intelligence, and rzed the sameness of d set the wheel of Dmbly of highly disci of great joy; a gatwithout blame; a plaba mtha' yas pa'i tsa/_bskal pa mu med pealization; a place o wisdom’s unobstruc pas 'jug pa/_kun naas/_chos kyi 'khor lstructed wisdom; a pyin gyis brlabs pa/_bang ni brnyes/$a plhat embodies an immeies. The Blessed Oneted domain; a sourceyod yul gyi ye shes ace blessed with thed pa de la ma chags on over all phenomenchags pa med pa'i spthams cad ni mnyam place that has been ps kyis rnam par dpyas thams cad dpag tu ar mngon par bstod p had achieved dominirnam par sprul pas ba/_yon tan gyi tshogo ni shin tu bskor/_ic; an entry point tde bzhin gshegs pas harma in motion. He bcom ldan 'das chos hogs ni mnga'/_chos ce formed with wisdoa.eway to mindfulness,led a limitless asses ma smad pa/_ye shergya chen po bskyed a nyid du mngon par thus-gone ones’ magrdzogs par sangs rgyasurable accumulatiomed pa na bzhugs te_la 'jug pa/_dga' ba pa/_dran pa dang /_bslob ma shin tu dul eons; and a place tpar rtogs pas 'jug praised for limitless had perfectly realilo gros dang /_rtogsn of positive qualit
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a source of great jode bzhin gshegs pas s thams cad la mnga'immeasurable accumullined disciples.$choed a limitless assemmitless eons;$yon ta magic;$chags pa meda place blessed with bzhugs te#and a plasdom’s unobstructed e had set the wheel i mnyam pa nyid du m the thus-gone ones’rnam par sprul pas bshogs ni mnga'/#He l chen po bskyed pa/#ssed One had perfect ba mtha' yas pa'i tom;$bskal pa mu med n gyi tshogs thams c$slob ma shin tu dula.$lization;$kun nas ma smad pa/#a place wih wisdom; a gateway kyis rnam par dpyado gros dang /_rtogs das chos thams cad nsangs rgyas/#The Blepas 'jug pa/#a gatewly realized the sameay to mindfulness, idomain;$dga' ba rgyaon over all phenomen pa de la ma chags pof Dharma in motion.ngon par rdzogs par ce that embodies an ness of all phenomenpa/#a place that hasntelligence, and reato unobstructed wisdan entry point to wiyin gyis brlabs pa/#ation of positive qu/#a place formed witye shes la 'jug pa/#y;$dran pa dang /_blad dpag tu med pa na been praised for li pa'i spyod yul gyi thout blame;$ye shes had achieved dominiar rtogs pas 'jug pably of highly discippar mngon par bstod dbang ni brnyes/#Hea.$chos kyi 'khor loalities.$bcom ldan ' ni shin tu bskor/#H
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Will go to hell for stong phrag brgyar ncing dmyal bar 'pheni chu bur rdol nas sst. {S85} “Monks, thi rje btsun tsong khyin te/_/_bar ma dorbskal pa phyed gcig te/_de nas bcom ldan/_sdig pa'i sems kyi 'chi ba ni yod do/_ inhabiting the greaka' stsal pa/$In thea ba yab sras kyi gse lifespan of beings explicitly indicateis half an eon. Premse stains, That is b same vein, the word las mkhan gyis cungum cu rtsa drug go/_/_des na 'di rnams n hell. A mind that iphra mo'i drin snyomaking untruth with aoint, the Bhagavān s Is what destroys ondri mas ma rnyogs paerses:s bden par mi smra b forms as selfless. “selfless” does not dang 'phags yul gyie and hurls one intoty-six arbudas. “Speone hundred thousand tshigs su bcad de bs not tainted by the par byed/_/_de yid lameless, is steadfaung rab kyi rigs lam 'das kyis de'i tsheung rab kyi ris lam a/_/bdag nyid brlag ature death does occa'i tshe'i tshad ni sems can dmyal ba cu/_/chu bur can du spoke the following v zad dpyad par bya st hell Intense Heat tshul 'di'i shing r nirarbudas And thirur.” Then, at that p mind intending evilhen po rab tu tsha b do/_/_dge slong dagta chen po dag gi gsr byed de/_/kha na ma tho med pa de bzod
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n, at that point, thig pa'i sems kyis bd tshad ni bskal pa p of beings inhabitinsteadfast. {S85}$dge by these stains, Th byed/_/#“Speaking untruth with a mind iu/_/chu bur can du sg the great hell Inte bka' stsal pa/#Theyogs par byed de/_/kdan 'das kyis de'i t tu tsha ba'i tshe'ii ba ni yod do/_/#Prntending evil Is whaen par mi smra ba/_/ that is not taintedde yid dri mas ma rnde bzod do/_/#A mind dmyal bar 'phen par following verses:$ slong dag sems can stong phrag brgyar nurls one into hell.$bdag nyid brlag cingirty-six arbudas.$sdt destroys one and hshe tshigs su bcad dha na ma tho med pa i chu bur rdol nas sdmyal ba chen po rabr one hundred thousahyed gcig yin te/_/#/#Will go to hell foat is blameless, is “Monks, the lifespanemature death does oense Heat is half an eon.$bar ma dor 'chccur.”$de nas bcom le Bhagavān spoke theum cu rtsa drug go/_nd nirarbudas And th
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/_/$Generosity ripendang phyir mi 'ong bkyamunaye! The perfei 'dod chags spong bselves from the mindactice of Buddha Shaealms. Such are the has no regard for ttshul khrims kyi'o/_a'i chos kyi pha rolry of Blessings—A Pre ba gang yin pa de yin pa'i ste/_'di dag ni phyir mi 'ong bo/_/_'og min du skyein tu mthong bar skyens as the way holy six perfections of t states of the six ri bsam gtan gyi'o/_/ realm. Discipline ro it. Patience ripengeous Heaven. Concen yin pa de ni shes rkyamuni Namo guru śās as the relinquishms as excellent rebirrth in the Unexcellebeings distance themhat realm, the statetration ripens as bisbyin pa'i'o/_/_mi ln-returner.ent of desire associta ba'i sems dang depa thag ring ba ganga gang yin pa de ni rid pa bzang por sky/_#//_thub chog byinni brtson 'grus kyi''i ngo bo ma yin pa a gang yin pa de ni u shAkya mu na ye/_sth. Diligence ripens as birth in the Gor'dod pa na spyod pa' rlabs gter mdzod bzhugs so//_na mo gu re ba gang yin pa de ction of insight rip_skyes bu dam pa'i 'ated with the desireni bzod pa'i'o/_/_sh and not returning t ba gang yin pa de nd Heaven. The Treasu of being fundamentahe qualities of a no tu phyin pa drug goipens as a mind thatgro ba drug gi shes lly at odds with it,ab kyi pha rol tu ph
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f being fundamentallng ba gang yin pa dehe way holy beings drosity ripens as theg min du skye ba gan$shin tu mthong bar yi'o/_/#Diligence riesire associated witskye ba gang yin pa _/#Patience ripens ag de'i ngo bo ma yin relinquishment of dh the desire realm.$a de ni bzod pa'i'o/mi lta ba'i sems danong ba'i chos kyi phe/#The perfection of ni tshul khrims kyiug go/_/#Such are thg yin pa de ni bsam 'o/_/#Discipline riprom the mind states a gang yin pa de ni de ni brtson 'grus k gi shes pa thag rine six perfections ofpens as birth in thend not returning to y at odds with it, a insight ripens as tr skye ba gang yin pam pa'i 'gro ba drugt realm, the state orol tu phyin pa'i std Heaven.$skyes bu dni shes rab kyi pha a rol tu phyin pa drsbyin pa'i'o/_/#Geneof the six realms.$'ens as a mind that hgtan gyi'o/_/#Concen'dod pa na spyod pa'non-returner.$it.$srid pa bzang pos excellent rebirth.rth in the Unexcelleistance themselves fi 'dod chags spong b Gorgeous Heaven.$'o pa dang phyir mi 'odi dag ni phyir mi ' the qualities of a g ba gang yin pa de as no regard for thatration ripens as bi
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_shes rab can rnams s son. Star Radianceinous Directions. Hi/_'od ni dpag tshad bcu gsum ste/_thamsty will be foremost um lnga 'bum mo/_/$“ather. Luminous will cad la yang lnga 'bwill be thirteen conThe thus-gone Asaṅgaes. Gift of the Greakīrti will be born ius abilities. There and.om pa 'dus pa ni lan zhes bya'o/_/_rim gsum cu'o/_/_yab ni dye ba'i yul ni phyoghes bya'o/_/_dgra bcams kyi mchog ni rab tu zhi ba'i 'gros zns of worthy ones, en terms of insight. s family will be brat Lord will be his fsecutive congregatiokyi mchog ni shin tud will be foremost int. Perfectly Traine ldan ma zhes bya'o/ extend thirty leaguro pa ni skar ma'i 'hmin. His light willbya'o/_/_yum ni gsalod zer zhes bya'o/_//_rdzu 'phrul can rn_/_sras ni sems gsalhogs med grags pa skin terms of miraculoach of them gathering five hundred thouss gsal zhes bya'o/_/ be his mother. Lumin a place called Lum will be his attenda_rigs ni bram ze'o/_de bzhin gshegs pa tMode of Great Serenibang chen byin zhes dul ba zhes bya'o/_nous Mind will be hi
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s bya'o/_/#Luminous l be foremost in tergsum ste/_thams cad n.$rim gro pa ni skanams kyi mchog ni sht.$rdzu 'phrul can rdant.$shes rab can r ni dbang chen byin t in terms of insighf the Great Lord wil in a place called Ls gsal zhes bya'o/_/ce will be his attensecutive congregatioye ba'i yul ni phyogsras ni sems gsal zhand.$ Mind will be his sog five hundred thouswill be thirteen conf Great Serenity wilb tu zhi ba'i 'gros de bzhin gshegs pa tach of them gatherinms of miraculous abi#His family will be la yang lnga 'bum lnzhes bya'o/_/#Mode or ma'i 'od zer zhes #“The thus-gone Asaṅ 'dus pa ni lan bcu uminous Directions.$bya'o/_/#Star Radianined will be foremosbrahmin.$'od ni dpagin tu dul ba zhes bya'o/_/#Perfectly Tranams kyi mchog ni razhes bya'o/_/#Gift o tshad sum cu'o/_/#Hl be his father.$yumga 'bum mo/_/#There is light will extendns of worthy ones, ewill be his mother.$es bya'o/_/#Luminous ni gsal ldan ma zhelities.$dgra bcom parigs ni bram ze'o/_/hogs med grags pa sk thirty leagues.$yabgakīrti will be born
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of concentration and/_mi ltos pa'i snod od dgon pa la gnas pr bya ba'i snod bsdubya ba nyung ba'i sncan yongs su smin pa pa'i snod dge ba'i ang mngon par shes pions, (22) enjoying ssel of independence higher perception, ms cad 'dzin du 'jug ba'i dngos po dang ms mi myong ba dang a'i snod dben pa la (23) the means of ateading one to upholdbshes gnyen dang /_s) going forth—the verab tu 'byung ba dan/$(18) virtuous frieg /_don nyung zhing solitude—the vessel tracting disciples—tdga' ba dang /_sems tu phyin pa'i snod tng beings,he vessel for ripeniessel for having fewa dang /_bsam gtan d, (21) remaining in desires and possessthe wilderness—the vnds—the vessel for lvessel of the perfeches rab kyi pha rol , (19) tirelessly pution of insight, (20rsuing learning—the hos pa tshol bas ngodge ba'i rtsa ba tha all roots of virtue
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tion of insight,$mi tracting disciples—ton nyung zhing bya bhes rab kyi pha rol all roots of virtue dngos po dang /#(20solitude—the vessel he vessel for ripeniltos pa'i snod rab tng beings,$ba dang /_sems can yof concentration and ba'i snod bsdu ba'iu 'byung ba dang /_drsuing learning—the on pa la gnas pa dan desires and possessvessel of the perfec) going forth—the veions, (22) enjoying higher perception, tu phyin pa'i snod tdge ba'i rtsa ba tha/#(18) virtuous frieessel for having fewssel of independenceongs su smin par byams cad 'dzin du 'juga nyung ba'i snod dgngon par shes pa'i seading one to uphold(23) the means of atthe wilderness—the vhos pa tshol bas ngo, (21) remaining in g /_bsam gtan dang mnod dben pa la dga' ms mi myong ba dang , (19) tirelessly pubshes gnyen dang /_snds—the vessel for l pa'i snod dge ba'i
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yes surveyed me withwhatever it was, andd of chagrin that re red la/_de ni ci zhached back generatioger nga la rtog zhibul ba'i rgyal ba tsobs/_mdzes sdug ldan byas song la/_de nis crying to be done—ns and generations i everybody knows wha ba des stong sang n zhig yin pa shes pa red/$This he resolv rabs bar gyi khrag emptiness and a kinngo tsha'i rigs shigt it was. “yas mod/_de ma bsgrupa'i mo'i mig nag geig yin yang rung la/ having done what wa mo'i mi rabs nas min her blood from not don gang zhig 'grubbs pa las byung ba'ied. Her great dark ergyud la khyab pa'i _mi tshang mas de ci dgos pa'i skul ma bbstan 'dzin gyis bskng kha ba'i gsol 'de
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g yin pa shes pa redi mi rabs nas mi rabd la khyab pa'i ngo in yang rung la/_mi s bar gyi khrag rgyua las byung ba'i mo'/#Her great dark eye la/_de ni ci zhig ynga la rtog zhib bya gang zhig 'grub dgos surveyed me with emod/_de ma bsgrubs ps song la/_de ni donverybody knows what tshang mas de ci zhihed back generationsdes stong sang nger tsha'i rigs shig red and generations in mo'i mig nag ge ba mdzes sdug ldan pa'icrying to be done—whof chagrin that reacs pa'i skul ma byas mptiness and a kind atever it was, and eher blood from not hit was. “$aving done what was
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ms len sogs man ngag brgya rtsa'i skoram' and the 'Six. Sky Goers' (mkha 'gro drreme Dance' (gar mchsa 'og) and the 'Supm sras kyi skor/_gsaug) and so on of Mahad/$He studied the 'ng rgyud dang mkha' became well versed r rnams gsan nas de the 'Secret Lineagear phyin drug gi nyaBeneath the Earth' (achog la sogs pa rnaravana (mam sras/Vaiog) practice of Vaissa 'og dang gar mkhadag la mkhas par mdzsravana), as well asakala (mgon po), andin these.'gro drug/_skor la sogs pa mgon po'i skon chen po'i skor/_ph
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ogs pa mgon po'i skoakala (mgon po), andachog la sogs pa rnareme Dance' (gar mchsa 'og dang gar mkhain these.$'gro drug/_skor la sn chen po'i skor/_phms len sogs man ngag' and the 'Six. Sky ug) and so on of MahBeneath the Earth' (ar phyin drug gi nyaad/#He studied the ' brgya rtsa'i skoram became well versed ravana (mam sras/Vair rnams gsan nas de dag la mkhas par mdzsravana), as well asng rgyud dang mkha' Goers' (mkha 'gro drsa 'og) and the 'Sup the 'Secret Lineagem sras kyi skor/_gsaog) practice of Vais
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jes su dran pa'i seminite consciousness.8) the precious attie Saṅgha, (57) the pi 'bral ba'i phyir c /_byang chub kyi sen the āyatana of infrecollecting disciplan pa'i sems rin po gtong ba rjes su drs, so that he accompang chub sems dpa' rng /_phyir mi ldog ping the Dharma in orly one birth remaini (55) the precious ats teachings, (56) t attitude of recolleate them,sems rin po che dangwaver from the mind ecting the bodhisatt pa'i sems rin po chttitude of recollect generosity by abandnfinite consciousness, (59) the preciouscad yongs su bor basset on awakening, (5hos rjes su dran pa'cig gis thogs pa'i bn rjes su dran pa'i lishes and remains iyir lha rjes su dranranscended and there is what is called ichos mnyan pa dang mnyon mongs pa thams phyir tshul khrims rbodhisattvas with onder to remember the Saṅgha in order to yang chub sems dpa' Then that āyatana ofe dang /_mtshungs paa'i dge 'dun la gzhoms las mi g.yo ba'i rated from hearing i infinite space is tjes su dran pa'i sems attitude of recollcting the gods in orjoin the irreversibli sems rin po che dache dang /_skye ba gr byed pa'i phyir byine in order to not oning all afflictions rin po che dang /$ng, (60) the preciouvas in order to emulhe precious attitudetude of recollectingl ba'i phyir dge 'durecious attitude of der to never be sepa of recollecting thes rin po che dang /_rjes su dran pa'i ph
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oin the irreversible pa'i sems rin po ch gtong ba rjes su drecious attitude of rang chub sems dpa' rchos mnyan pa dang mcad yongs su bor base dang /_mtshungs pay one birth remainin /_byang chub kyi seet on awakening, (58titude of recollectiphyir tshul khrims rSaṅgha in order to jsems rin po che dangi 'bral ba'i phyir cs rin po che dang /#ated from hearing itas in order to emulanyon mongs pa thams cting the bodhisattv) the precious attityir lha rjes su drans teachings, (56) ther to never be separ(55) the precious at Saṅgha, (57) the prjes su dran pa'i seman pa'i sems rin po l ba'i phyir dge 'duyang chub sems dpa' ude of recollecting a'i dge 'dun la gzhojes su dran pa'i semof recollecting the che dang /_skye ba gne in order to not wcig gis thogs pa'i baver from the mind ste them,$rjes su dran pa'i phng the Dharma in ordng /_phyir mi ldog podhisattvas with onle precious attitude , (59) the precious er to remember the bning all afflictionsattitude of recollecgenerosity by abandoecollecting disciplis rin po che dang /_hos rjes su dran pa'g, (60) the preciousr byed pa'i phyir byting the gods in ordn rjes su dran pa'i attitude of recollei sems rin po che dams las mi g.yo ba'i
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l rdul gyis g.yogs praight at his thin, st. ‘ Sita!’ he criepractitioner. He was you here?ered his wind and hikho 'khyar 'khyor ngstraight ahead, and bltas nas skyod bzhho'i rid cing 'dar ssi tA/_zhes skad brgig sig byed pa'i sgy buddhahood for the a re byed par yong bhad kar rgyugs nas kr 'thams med na/_thas balance. ‘ Why ared, when he had recov walking stiffly down the road, looking h signals a long awaid pa dang /_sked pashaky legs and claspght past the dusty, would have walked riyab pa dang /_'dir ged him round the waiang thad kar mdun dudishevelled girl, haa yin/$The final patited consummation ofa'i bu mo de bskyur nas phyin yod nges/_d she not charged stin yod/_gal te/_mo t
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kho 'khyar 'khyor ngid pa dang /_sked paa'i bu mo de bskyur had kar rgyugs nas kr 'thams med na/_thaita!’$zhes skad brgyang thad kar mdun duab pa dang /#he crie, and would have waloking straight aheadho'i rid cing 'dar sered his wind and hiHe was walking stiffked right past the din yod/_gal te/_mo ts balance. ‘$'dir gad, when he had recovrl, had she not char re byed par yong ba bltas nas skyod bzhthin, shaky legs andl rdul gyis g.yogs pged straight at his ig sig byed pa'i sgyly down the road, lousty, dishevelled ginas phyin yod nges/# clasped him round t yin/#Why are you here?$he waist. ‘$si tA/#S
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, and comprehended tns of thousands of bblor zhugs/_chos rna lta ba bzhin rab tuhe essential nature innumerably many teeings understood theof all phenomena. concept of impurity shes so/_/$Thereby,ng ba yang dag pa jihing mi gtsang ba'i med pa rnams kyis mang yang dag pa ji lms kyi ngo bo nyid d, began to think in de de dag gi mi gtsai gtsang bar 'du she ston pa na/_sems cata ba bzhin yongs sus pa yongs su shes sterms of the uncleann khri phrag dpag tu
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ta ba bzhin yongs su lta ba bzhin rab tui gtsang bar 'du shehing mi gtsang ba'i de de dag gi mi gtsaof all phenomena.$he essential nature s pa yongs su shes sterms of the unclean, began to think in , and comprehended t ston pa na/_sems can khri phrag dpag tueings understood thems kyi ngo bo nyid dns of thousands of b concept of impurity shes so/_/#Thereby,blor zhugs/_chos rnaang yang dag pa ji lng ba yang dag pa ji med pa rnams kyis m innumerably many te
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