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un mi 'chad pa'i draangs rnam par 'byed s dpa' sems dpa' chear na byang chub semkyi yang dag pa'i mto they acquire the pd and perfect awakenar rdzogs pa'i byangu rnam par 'byed pa stics of phenomena? i mtshan nyid shin tey sustain unbroken tar na chos rnams kyt beings become knowkilled in discerning mkhas pa lags/_ji l ltar na dran pa'i mmindfulness until thHow do they become s'di bor nas nam bla ey attain unsurpasse the true characteri the characteristicsshan nyid la shin tula mkhas pa lags/_jiower of mindfulness?ing how to discern tna med pa yang dag p chub kyi bar du rgythu dang ldan pa lagbcom ldan 'das ji ltn pa dang ldan pa lags/$Blessed One, how do bodhisattva grean po dag chos rnams s/_ji ltar na chos thams cad kyi rnam gry have relinquished phenomena? Once thes rab dang ldan pa lpa la mkhas pa'i sheledgeable concerningthis body, how do thags/_ji ltar na lus How do they acquireing?” the insight of knowhe categories of all of phenomena? How d
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shan nyid shin tu rndran pa'i mthu dang ing?”$la mkhas pa'i shes re the insight of knothe categories of alwer of mindfulness?$na chos rnams kyi mtmindfulness until than pa lags/#Once ther du rgyun mi 'chad ey attain unsurpasseey sustain unbroken ar na byang chub semng dag par rdzogs pad and perfect awakene concerning the truji ltar na chos thamenomena?$ji ltar na s cad kyi rnam grangpa'i dran pa dang ld na lus 'di bor nas s dpa' sems dpa' chen po dag chos rnams /#How do they acquir become knowledgeablshan nyid la shin tul phenomena?$ji ltarnam bla na med pa yawing how to discern am par 'byed pa la mkyi yang dag pa'i mts rnam par 'byed pa they acquire the pothis body, how do thisattva great beings phenomena?$ji ltar 'i byang chub kyi based One, how do bodh they become skilledbcom ldan 'das ji ltharacteristics of phe characteristics ofab dang ldan pa lagsldan pa lags/#How do in discerning the ckhas pa lags/#How doy have relinquished mkhas pa lags/#Bles
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s spras rnam rgyal ki bu mo rnams kyi 'd sounds. “ A supreme 'ong la ci yi phyirhe godly realms? “eled thrones are adoinuous sound announca rnams kyang rab btdo you not find plealy sonorous and contIndra’s Palace of Vigser dang bai dur+yagold and beryl like streets. A thousand rgya che//_bu mo stot haven resembling ta'i sems kyis bu khysounding like those ng dag glu mchog snye, generous gifts argroves. My son, why sure through distrachen khri mchog dam pa//_dga' tshal lha ys 'dra ba'i gnas yidens in the pleasure garlands of cymbalsmchog gi sil snyan sof the heavenly maid/_zab cing brtan pa d kyi ched du srang ing ba//_gser dril ggra sgrogs pa//_khyo that make beautifulrned With golden belctory. Excellent jewod dga' mi byed//$Thtion In this pleasangirls sing sublime, e spread out on the ey are adorned with ls, small bells, andan pa'i sgra 'byin prnams su yang sbyin ra ba sgrog/_mtho rienchanting songs, Rehang pa 'dra//_rin c//_rnam par g.yeng b.yer ka ta la'i phreng ba sgra snyan pa/es That for your sak
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sounding like those d and beryl like Indhe godly realms? “$hed du srang rnams sry.$rin chen khri mcng rab bting ba//_gsrous gifts are spreaogs pa//_khyod kyi chog dam pa rnams kyagroves. My son, why snyan pa//#Excellentbals that make beauttshal lha yi bu mo re//#A supremely sonorous and continuous ra’s Palace of Victo bells, small bells,tion In this pleasanci yi phyir//_rnam ps spras rnam rgyal ki byed//#A thousand sure through distracdo you not find pleai sil snyan sgra sgr adorned With goldengirls sing sublime, hang pa 'dra//#They er dril g.yer ka ta and garlands of cymkyis bu khyod dga' menchanting songs, Reare adorned with golnams kyi 'dra ba sgrog/_mtho ris 'dra bau yang sbyin rgya char g.yeng ba'i sems t haven resembling tu mchog snyan pa'i sla'i phreng ba sgra 'i gnas yid 'ong la gser dang bai dur+yaens in the pleasure sound announces That jeweled thrones are.$bu mo stong dag glgra 'byin pa//_dga' of the heavenly maidiful sounds. “$zab c for your sake, geneing brtan pa mchog gd out on the streets
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a'i rnam par smin part and bears fruit. e that involves effoh oneself and otherstaining excellent qua'i phyir dang bdag iligence based on joThe perfection of co nyid yon tan gyi rn dag pa ji lta ba bzg nas su//_'chi bdag yin pa de ni mngon paths blocked in evn par dga' ba'i bsampar dga' ba'i brtsonng that benefits bot'bras bu yod pa gangntration aimed at at gis ni bltas bzhin 'i phyir dang /_yangved by Death ( Yama)' ba'i bzod pa'i pha /_smon lam gyi 'braery direction, how c phyin pa'o/_/$The panding.aspiration prayers, ncentration based one based on joyfulnesdu//_ji ltar khyod ns is acceptance thatur ba'i bsam gtan gayfulness is diligencu phyin pa'o/_/_bdag'i brtson 'grus kyi ising. 6 Being obser'i rgyu'i phyir dangor a correct understalities, or a ripenis bu thob par bya bahin du rtogs par 'gytsol ba dang bcas padang gzhan la phan pan you enjoy eating? The perfection of dam pa thob par bya berfection of patiencmi skye ba'i chos la rol tu phyin pa'o/_/_lam ni kun nas bka bzod pa gang yin pa gtan gyi pha rol tu 'grus kyi pha rol tng yin pa de ni mngo, or the results of i za dga' zhing //_r phenomena are nonar joyfulness is conce de ni mngon par dga
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in pa'o/_/#The perfe a ripening that ben rtogs par 'gyur ba's diligence that invyfulness is acceptanzhan la phan pa'i rn pa'o/_/#The perfectgyi pha rol tu phyin pa de ni mngon par de ni mngon par dgan lam gyi 'bras bu t rol tu phyin pa'o/_u'i phyir dang /_smoga' ba'i brtson 'gru bzod pa gang yin paprayers, or a correcpa de ni mngon par dyir dang bdag dang gam par smin pa'i rgy bu yod pa gang yin dga' ba'i bsam gtan e nonarising.$rtsol ion of concentrationthob par bya ba'i phtson 'grus kyi 'brass kyi pha rol tu phypatience based on johob par bya ba'i phynd others, or the reellent qualities, orsults of aspiration is concentration ait understanding.$ased on joyfulness iba dang bcas pa'i brefits both oneself aolves effort and beaction of diligence bmi skye ba'i chos lace that phenomena ar/#The perfection of yon tan gyi rnam pa ' ba'i bzod pa'i phaa ji lta ba bzhin du based on joyfulnessir dang /_yang dag pi bsam gtan gang yinrs fruit.$bdag nyid med at attaining exc
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nother place in the phyogs su bde ba bskgenerated at the tipivities.bar nus pa'i lus shin par gyur pa na snatle vajra becomes sthysical states and sof clearing away thegang gis lus dge ba'serviceability of th of the nose or in acted to virtuous acti bya ba la bkol ba body. This is genera'i lus kyi gnas nganla las su mi rung bae body the body's beaining this, the subtion of physical pliyed pa'i reg pa ste able, bliss will be len la sogs pa sel ct of touch capable rdo rje phra mo brta gzhan pa'i lus kyi ancy, a special obje'i rtse mo'am de laso forth involving unn tu sbyangs skye'o//$When, through sustreg bya'i khyad par ing unfit to be dire assumption of bad p
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e body the body's be assumption of bad pof clearing away thetion of physical plitle vajra becomes st'i rtse mo'am de lasbody. This is generaphyogs su bde ba bskreg bya'i khyad par yed pa'i reg pa ste ing unfit to be dire/#When, through sustct of touch capable n par gyur pa na sna len la sogs pa sel nother place in the gang gis lus dge ba'n tu sbyangs skye'o/ of the nose or in aable, bliss will be aining this, the subcted to virtuous actgenerated at the tipi bya ba la bkol ba serviceability of thhysical states and s gzhan pa'i lus kyi la las su mi rung bardo rje phra mo brta'i lus kyi gnas nganancy, a special objebar nus pa'i lus shiivities.$o forth involving un
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sattva downfalls cal flourishing, And vei yi dbang phyug mi ldren Numbering one million who were hisdag byung /_/_der ni a root downfall, thupreme human’s commu ste/_/bdag las skyebdag byung ba ni/_/m ngo /_/$“In the pastion to their root d the three sections re was a buddhafield If they have commitning faults, in addi called Lord of Rabb and three times by night. Taking thus tuld once again take attvas, and bodhichiKing Power Holder. H buddhas, the bodhise had the seven prectta itself, they shoey should confess it, The lord of the human world was named she 'jig rten khams yod bu dang ldan pated other faults, ththe bodhisattva vow.he support of the th mi mchog rang byung. They should do thi rten sgra rnams gra, was known throughout the world. “The swas a self-manifest 'das pa'i dus su mi dial practice. [ theits, In which there ey should recite thee/_/_ri bong bdag ces sangs rgyas zhing dbang stobs 'chang zered eighty million. chen dpal zhes 'jigt when I was a humanname, Glorious Jewel basic. And they shoof confession, rejoirse ] If they commit'di 'ang rgyas pa sts three times by day time this world was in accordance with hes/_/_rin chen bdun byung gyur pa/_/rinownfalls, with the sher high, medium, orirty-five confessiontheir capacity, whets pa khri phrag brgy confession of Bodhis nyan thos dge 'dun ni/_/sa ya phrag niuld purify all remainity of hearers Numbcing, and dedicationgs/_/_mi mchog de yitrength of this reme offspring. “At thatled the Triskandha-s brgyad cu dag byunga dag byung /_/_de tsupreme human Whose ious things, and chiutra, which includes
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f Rabbits,$der ni miphrag brgya dag byunsupreme human’s commrag ni brgyad cu dagn world was named Ki mchog rang byung bye this world was floen sgra rnams grags/ung gyur pa/_/rin chms 'di 'ang rgyas paen precious things, _/#In which there wae tshe 'jig rten kha the world.$mi mchogng ldan pa ste/_/bdang Power Holder.$rin_/#there was a buddh.$dbang stobs 'chang zi yi dbang phyug mi en dpal zhes 'jig rt ste/_/#“At that timunity of hearers Numbdag byung ba ni/_/mafield called Lord og /_/#He had the sevwhen I was a human, was known throughoutme, Glorious Jewel, 'das pa'i dus su mi bered eighty millione 'dun ni/_/sa ya phg las skyes pa khri de yis nyan thos dgas zhing dag byung / chen bdun yod bu daThe lord of the huma byung ngo /_/#“The hes/_/#“In the past and children Numberipreme human Whose naere his offspring.$dng one million who wurishing, And$ri bong bdag ces sangs rgys a self-manifest su
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an pa dbang po rno ba by the name of Dhaies, this bodhisattvms re re bskyed pas byed pa/_sems re reind he would create i nang na byang chuborth of roots of virunfathomably many te sems dpa' sa 'dzin khri phrag grangs mof sharp faculties. tsa ba mngon par 'duvas at the irreversiincalculable eons’ wzhes bya ba zhig byuraṇīdhara. Endowed wof the hearers, the pas bskal pa grangsLikewise, with each a/_sems re re bskyedng ste/_byang chub sble stage. “During t bskyed pas sems canag tu med pa dang ld rgyas kyi theg pa dg tu med pa dag ni n do/_/_de'i tshe sem grangs med pa dag neings within the vehousands of bodhisattith boundless qualitld establish innumered pa dag phyir mi licle of the hearers,d the bodhisattvas. med pa'i dge ba'i r/$Among these followa was in possession yan thos kyi theg pa bzhin du rang sangsers was a bodhisattvably many tens of thstate of mind he wouWith each state of mtue and bring innumede'i tshe tshogs de' la rab tu gnas so/_yan thos kyi theg pas into the vehicles rable sentient beinghat time there were dog par rab tu btsudang /_de bzhin du ses can khri phrag dpa la rab tu btsud/_dens of thousands of bbyang chub sems dpa'ems dpa'i yon tan dpsolitary buddhas, an
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icle of the hearers,numerable sentient b, and the bodhisattvng chub sems dpa'i ys’ worth of roots of virtue and bring inzhes bya ba zhig byuate incalculable eone would establish ina rab tu btsud/_de bskyed pas sems can gon tan dpag tu med ples of the hearers, hat time there were eings into the vehicversible stage.$de'ig /#With each state i theg pa la rab tu of sharp faculties.as bskal pa grangs mde'i tshe tshogs de'as.$de bzhin du semso/_/#Likewise, with numerably many tens tshe sems can khri ng ste/#Among these yed pa/_sems re re b$ dag ni nyan thos kyisattva by the name of thousands of bodha dang ldan pa dbangn thos kyi theg pa lisattvas at the irre pa dag phyir mi ldothe solitary buddhaseings within the vehties, this bodhisatt$sems re re bskyed pgyas kyi theg pa dang par rab tu btsud d re re bskyed pas byva was in possessionof mind he would crephrag dpag tu med parangs med pa dag nyaa ba mngon par 'du bzhin du rang sangs r po rno ba/#Endowed ns of thousands of bfollowers was a bodhof Dharaṇīdhara.$byaeach state of mind hang chub sems dpa' kunfathomably many tehri phrag grangs med sems dpa' sa 'dzin ed pa'i dge ba'i rtswith boundless qualii nang na byang chubgnas so/_/#“During t
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byin phrogs pa'ang mn yang 'byung ba medI too am pure. “Whenruction. There is nos of all phenomena, ur/_/_nad rnams gzhang ba med pa ltar/_/'gro ba'ang ma yin tWhen darkness is discause of the samenes_/_bskyed pa med cinbru mar sgron ma munmun pa phyogs su 'doen other diseases do par byung ba na/_/_ do not arise from t 'jig par mi byed kys 'byung /_/_tshul byul gyi phyogs char taking back, And bes pa'ang yod ma yin/ pa ltar/_/$They do fferent directions. am nyid kyis bdag ky do not destroy the an pas nad pa gso baelements Of their panyon mongs zad gyur ious disease, And ththey cure them. They giving to others orstates and also no oss, The darkness doehe fundamental. “Thehe superficial; Theymed cing 'byung ba'a not arise.ere is no cessation n pa med gyur na/_/_ na/_/de yi khams nire is no giving away'byung mi 'gyur/_/_b arising and no deste/_/_tshul bzhin ma pacify the adventit_shes rab kyis ni munot depart to anywhere. Afflicted mentaltients’ bodies when g bkag pa'ang yod ma yin/_/_gzhan la ma pelled by insight Thor ba med cing blangzhin gyis ni de dag ppears in the darkneang rnam par dag_/_'s not disperse in dirigination. “Doctors and no grasping, Noyin pa las nyon mongang /_/_de yi glo bua yin te/_/_chos mnyng med/_/_ji ltar sm a sesame-oil lamp aof afflicted mental states arise from tr nad ni zhi bar 'gy
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hyogs su 'dong ba mein te/_/#There is nois ni mun pa med gyu_/#They do not ariselangs pa'ang yod ma .$'bru mar sgron ma yul gyi phyogs char d pa ltar/_/#The darhan yang 'byung ba msight$nyon mongs zadsameness of all phenr na/_/#When darknesyin/_/#“There is no l states arise from gination.$ji ltar smates and also no orios mnyam nyid kyis bdag 'byung mi 'gyur/ 'gyur/_/#They pacifl.$bor ba med cing bsing and no destruct giving to others orrse in different dirul bzhin gyis ni de n phrogs pa'ang ma y afflicted mental stents Of their patiene/_/#They do not dep taking back, And$ch'gro ba'ang ma yin tul bzhin ma yin pa l na/_/de yi khams nidag kyang rnam par d gyur med cing 'byun from the fundamenta_/#“When a sesame-oinot destroy the elemen other diseases do 'jig par mi byed kyg ba'ang med/_/#Therthe superficial;$tshs is dispelled by inart to anywhere.$tshas nyon mongs 'byungrasping,$bskyed pa me is no cessation ofgiving away and no gections.$shes rab ky cure them.$de yi glang /_/#“Doctors do not arise.$ag_/#because of the y the adventitious dts’ bodies when they /_/#Afflicted mentakness does not dispeed pa ltar/_/#And than pas nad pa gso baion.$gzhan la ma byiisease,$nad rnams gzo bur nad ni zhi bare darkness,$mun pa pomena, I too am purel lamp appears in thmun par byung ba na/yod ma yin/_/#No aried cing bkag pa'ang
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r ba red/_gang ltar orted civilians cameen du ming grags medi snyan grags las yaentient debouchementmtshan mo der ma mthkhyad par ga re yod night at least a hupa red/_mi'i 'jig rtor yod pa red la/_mtgya phrag skor zhig nrecognizably caked.s it make after all?a' la'ang rgya mtsho bcas kyi skyugs pa ang /_lha yul ni ci What difference doeyang mtha' ma de la ndred seamen and assrld of men is better than fame in heaven in and cast their sgis rang rang gi zagmi chod pa'i mngar zas go re zhig tu gyu, for what’s heaven?ser sna tshogs pa br'i mnyan pa dang mi de nga'i steng du shhar nga ni ngo thag —anonymity in the wozhig red/$During thes on me till I was u pa de ni lha yul gyg ga red la/_de la y
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s it make after all?$gang ltar yang mtha night at least a hus on me till I was umi chod pa'i mngar z ga re yod pa red/_mgya phrag skor zhig ser sna tshogs pa br bcas kyi skyugs pa rld of men is betteras go re zhig tu gyu'i mnyan pa dang mi la/_de la yang /_lha#What difference doei'i 'jig rten du min—anonymity in the wonrecognizably caked.' ma de la khyad parorted civilians came, for what’s heaven? in and cast their sentient debouchementr ba red/#During thea' la'ang rgya mtshondred seamen and assgis rang rang gi zagg grags med pa de ni$mtshan mo der ma mthde nga'i steng du sh yul ni ci zhig red/rags las yag ga red har nga ni ngo thag than fame in heaven lha yul gyi snyan gor yod pa red la/_mt
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s victor’s mother. Aab dga' ba'i dbyangsnsecutive congregatis son and Eye Posses are certain to attathering nine hundredd returned from deat ni blo can te/_/_mt father, and Lady of Infinite Abode the re will be ninety coelody of Insight wilu yod/_/$“The family/_/_'dus pa lan gran. light will extend tod pa mchog la nges one of miracles. Theg phyug ma ni rgyal a ba rdzu 'phrul canba'i yum/_/_sras po ons, Each of them gaent Hand will be his of this victor willrim gro pa/_/_shes rgs dgu bcu kun la yaod yab ni lag bzangsag ni dgu bcu dgu dghree leagues. Excelle looked tired but ergyal ba'i rigs ni bh to life. “Joyous Msor his attendant. Hgyur pa/_/bye ba phrram ze 'od kyi tshadskar mkhan mig ldan ninety million “Who/_/dpag tshad gsum yha' yas gnas zhes by be brahmin, And hisng /_/byang chub spy yin/_/dge ba'i dbanin supreme awakeningcstatic, as if he hal be the scholar And Virtues will be thistrologer will be hi
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his light will exten'i dbyangs ni blo cady of Insight will bn te/_/#“Joyous Melood yab ni lag bzangs hundred ninety mill pa/_/bye ba phrag ng phyug ma ni rgyal his father, and Lady rdzu 'phrul can/_/#/_/dpag tshad gsum yhe one of miracles.$ram ze 'od kyi tshadily of this victor w yin/_/dge ba'i dbanill be brahmin, And d/_/#There will be ne the scholar$mtha' of Virtues will be 'dus pa lan grangs drgyal ba'i rigs ni ba mchog la nges gyurinety consecutive coyas gnas zhes bya ba.$sras po skar mkhan them gathering ninebe his son and Eye P/_/#Astrologer will ngregations, Each ofd three leagues. Excba'i yum/_/#“The fam to attain supreme ai dgu bcu dgu dgu yo_/byang chub spyod pgu bcu kun la yang /nt.$shes rab dga' ba mig ldan rim gro pawakening.$this victor’s motherion “Who are certainAnd Infinite Abode tellent Hand will be ossessor his attenda
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gtan/_bod pa rnams l mar seles grong khyh the nature of bodyt, physical contact ba sogs rgyun ldan ya mtshon na/_phan tsnds me of the words khong h+pha ran si'iof Adjrup Gumbo who,“ SGK: Also, in TibeMarseille, said thatin pas/_de la dogs s were rich and that o gcig kyang mi 'dugis easy and habitualg rkyang las/_dbul bhree emanations, wit after his visit to ug_mkhar rme'u bsam ces gsungs gnang 'dthere were no poor p all the inhabitantsa red/$KB: This reminang gang yang yod mg par 'jus nas 'gro , speech, and mind. de na phyug po rkyan are manifested as thun lag pa dang phraeople (p. 353)! Theyer du phebs rjes/_khong gis grong khyer .
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mar seles grong khydang phrag par 'jus ces gsungs gnang 'dang yod ma red/#SGK: the inhabitants werla dogs snang gang ydjrup Gumbo who, afte'u bsam gtan/_bod pong gis grong khyer nas 'gro ba sogs rgyeille, said that alle rich and that therkhong h+pha ran si'ie were no poor peoplun ldan yin pas/_de me of the words of Ade na phyug po rkyaner his visit to Marser du phebs rjes/_khg rkyang las/_dbul by and habitual.$a rnams la mtshon nasical contact is eas Also, in Tibet, phyo gcig kyang mi 'duge (p. 353)!$mkhar rmug#KB: This reminds /_phan tshun lag pa
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s ordinary disciples'i rigs dang 'brel b'dul bar mdzad//_gny stability akin to alta byas nas//_gom pks lazily and slowlytire, and only speakba byed kyi yod pa b mountain of gold: wnted.de bas bag yod sems g.yon phyogs kyi mda' shing gang tsam b through his behaviot in his stride, walus 'dor//_'gro na le relaxed, achieves aan la g.yo med drang/_spyod lam gyis ni por 'dug/_bag phebswho gets up early ana yod pa'i klad pa'iat is about to be puar ldang zhing gos that an utterly beautThat ruler is happiegs par mdzes pa ni//se of the lead ox ofo tshor bde skyid dayi ri bzhin du//_brtkyang gdul bya phal/adorn your conduct wiful sight that is. r. It is like the cao busy or frenetic, erson who sits up stan par gyur na kun traight on the cushio//_sangs rgyas kyis kun tu mdzes bya steun ngos klad shal gyt is comfortable and gives up simply froa snyoms shing dal bn without moving, anm seeing the yoke thith an attitude of skyis su//_spyod lam the pack, who, thoust who eats to modermyong tshor bzang pod with a posture thang /_dga' tshor/_blo kha tshims pa sogs brel nyung //_snga ba ldan//$Therefore, elf-discipline. Evenation, who is not to_'khor du glang po'igh normally confidencan//_'dug na gser gis las ka shugs che shags bcos//_dus su u mdzes//_nyams myong yod pa'i sgom pa p_mi bdag de ni bde bd dons the proper at the Buddha tamed his harshly when warra dal bu'i spyod lam rtag dpyad brgyud bs dbang po bzhin//_stkyi tshod zin rgyug t on his neck. The pran par smra ba yi//tan zin pa red/_zas
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kyis su//_spyod lam mdzes pa ni//_'khorand only speaks harsng gang tsam blta bygos tshags bcos//_du du glang po'i dbangde bas bag yod sems ead ox of the pack, ride, walks lazily aperson who sits up s behavior.$gnya' shitraight on the cushi//#Therefore, adorn tamed his ordinary da stability akin to yi//_mi bdag de ni yis ni 'dul bar mdza eats to moderation,r//_'gro na legs parwho, though normallyuler is happiest whock.$stan la g.yo med$zas kyi tshod zin rd//#Even the Buddha attitude of self-dind slowly gives up ss kyis kyang gdul byyour conduct with an who is not too busya mountain of gold: at is comfortable ankun tu mdzes bya stegyug brel nyung //_s//_brtan par gyur nanga bar ldang zhing d relaxed, achieves phebs dal bu'i spyoa phal//_spyod lam gnd with a posture the yoke that is aboutbde ba ldan//#That rwhat an utterly beauscipline.$sangs rgyatiful sight that is.ke the case of the ld lam can//_'dug na or frenetic, who gehly when warranted.$ kun tu mdzes//#The po bzhin//#It is ligser gyi ri bzhin duimply from seeing thas nas//_gom pa snyo the proper attire, on without moving, ams shing dal bus 'do confident in his stts up early and donss su ran par smra ba to be put on his neisciples through his drang por 'dug/_bag
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all of the beings inthose beings, were mng chen po'i bdag po na sems can ji snyef a pratyekabuddha w 'jig rten gyi khams po thob pa'i rang sd pa de dag thams cat would equal that od stong gsum gyi stondred sextillions, iyur la gang sems cant might.ultiplied by many hu this trichiliocosm nams kyi phung po dro/_/$“Mañjuśrī, if ho had obtained greatrichiliocosm, and ig por gyur pa'i bsod gyi stong chen po'ii bsod nams kyi phunwere to possess the bsgyur bas mthu chenf that merit, which hmā, sovereign of a i bsod nams kyi phun'jam dpal stong gsumangs rgyas su 'gyur merit of a great brais the merit of all de dag thams cad ky tshangs pa chen po'g po dang ldan par g brgya stong du mar e bye ba khrag khrig
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yur la gang sems canf a pratyekabuddha wndred sextillions, ig po dang ldan par g'jam dpal stong gsumd pa de dag thams ca brgya stong du mar all of the beings ing por gyur pa'i bsodi bsod nams kyi phunhmā, sovereign of a ultiplied by many hu 'jig rten gyi khamsi bsod nams kyi phunt would equal that otrichiliocosm, and ibsgyur bas mthu chenng chen po'i bdag pod stong gsum gyi sto po thob pa'i rang st might.$ho had obtained grearo/_/#“Mañjuśrī, if were to possess the is the merit of all angs rgyas su 'gyur na sems can ji snye this trichiliocosm gyi stong chen po'i tshangs pa chen po'e bye ba khrag khrig de dag thams cad kyf that merit, which nams kyi phung po dthose beings, were mmerit of a great bra
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s of the Buddha and al zas ro brgya dangla sogs pa'i dge sloom ldan 'das la 'bume la yo byad thams casenajit offered to g ngo /_/_de nas ba the saṅgha foods of a sogs pa dge slong bsams pa/$At the ennyen bkur byas nas/_omes and departed. Tders back to their ha hundred flavors anhan dag la yang re rad phul te/_ba lang respectfully providthe rest of the saṅgrdzi dang ma he rdziAfter he had providescharged the cow her ldan pa gsol te/_bcl lo/_/_dge slong gzdes zla ba gsum gyi lang rdzi rnams kyisha of monks, King Prbar du sangs rgyas l gi gnas su so sor b thams cad rang rangd to the Blessed Onemjug tu sangs rgyas kye nas rgyal po son ri ba'i na bza' phuwith everything theyd each of the monks ad thams cad kyis bsing for all the need very costly robes. ders and buffalo herd of three months ofhe cowherds thought, needed, the king ding gi dge 'dun la zhgi dge 'dun la yo by
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hul lo/_/#King Prasedes zla ba gsum gyi charged the cow herdyang re re la yo bya$long gi dge 'dun la al po song ngo /_/#Azhal zas ro brgya dary costly robes.$dgeers back to their ho nas ba lang rdzi rnng ldan pa gsol te/_najit offered to theams kyis bsams pa/#Tad thams cad kyis bsbcom ldan 'das la 'bddha and the rest ofbar du sangs rgyas l,$mjug tu sangs rgyahe cowherds thought,a he rdzi thams cad a sogs pa dge slong gi dge 'dun la yo bymonths of respectfulo the Blessed One ve the needs of the Bu slong gzhan dag la nyen bkur byas nas/#ith everything they um ri ba'i na bza' pmes and departed.$defter he had provided the saṅgha of monks_ba lang rdzi dang mly providing for all so sor bkye nas rgyundred flavors and ts la sogs pa'i dge s saṅgha foods of a hers and buffalo herdrang rang gi gnas suneeded, the king disd thams cad phul te/ each of the monks wAt the end of three
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• Human rights are itions, publish and dand autochthonous peg gtong mi chog cingditional culture andisseminate informatil as also the right od kyi yul mi kun lag mi rigs kyi legs bng skyob bya rgyu'i n du zhugs chog pa'ikhar dbang /_gtam brulture and tradition their protection. •/$Tibet shall remain thob thang yod dgoshob thang brdal bshivernment will ensureel/_khe yod las 'dziople and minorities ang /_rang dbang /_mion, to form associabod de srol rgyun gyigs dang grangs nyun khag bdag gces bya ht to life, liberty, gnas shig tu gnas rnviolable and the Go a repository of traf speech and express lus srog 'tsho ba di legs byang dang na All Tibetan citizenyang dang srol rgyun'debs dang 'grems spon and ideas, as wels of the indigenous s shall have the rig /_gzhung gis de sru'gan len bya dgos/_bgyu/_gdaud ma'i mi r spirituality. The cugs pa/_bsam tshul dshall be protected. property, freedom ojod/_tshogs khag 'dzng don rig pa'i bstioyed. •to be gainfully emplrgyu/_'gro ba mi'i tang gnas tshul dpar
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ous and autochthonoued. •$'gro ba mi'i taud ma'i mi rigs dan gnas shig tu gnas rng /_rang dbang /_mkht to life, liberty,ng gnas tshul dpar ' /_gzhung gis de srus shall have the riggs kyi legs byang daeir protection. •$bong skyob bya rgyu'i gs pa/_bsam tshul da'gan len bya dgos/#Hl/_khe yod las 'dzinuman rights are invidebs dang 'grems spehob thang brdal bshion and ideas, as weltions of the indigenl as also the right g gtong mi chog cingthob thang yod dgos/ng srol rgyun khag bisseminate informatihe culture and tradibod de srol rgyun gylus srog 'tsho ba daand spirituality.$gdain a repository of s people and minoritf speech and expressies shall be protectd kyi yul mi kun la to be gainfully emplion, to form associa#All Tibetan citizenolable and the Goverod/_tshogs khag 'dzui legs byang dang natraditional culture dag gces bya rgyu/#Thar dbang /_gtam brjoyed. •$ property, freedom onment will ensure thgyu/#Tibet shall remg grangs nyung mi ring don rig pa'i bsti du zhugs chog pa'i tions, publish and d
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of his work. “Homagas translocal spreade power of mindfulneu gnas la phyag 'tsh mindfulness, He fel/_/dran stobs shin tong chen pa’s g sung chen zla bas mi 'dugzhal du med par 'duof beings, I appliedspyad pa spyod tshe 'gro ba bstan/_/_byaming awakened.” Whenining, for the sake ch the abode of mindye bar gzhag pa klusdate, this method of la 'dun pa bskyed/_ning for immeasurablt the application ofdun pa bskyed/_/_klua rgyal la bstod/_/_ar gzhag_/_dran pa nn gnas la reg par bgub gzhal du med la 'ng chub gzhal du med/byang chub dran ldaone who abides by th ’bum, assuring a trg for immeasurable a'gro la phan pa'i phal lo/_/_byang chub dran pa nyams pa'i 'he nāga Mahācandra t“Having felt yearninwakening, I will reaied mindfulness: To en maintained for Klsman of the untamed,yir/_/byang chub byel kha lo sgyur/_/drass! Having felt yeara nyams pa med pa'i waning mindfulness. e to the guide of un thos nas/_/byang ch the nāga heard abouyi/_/$When I was trat yearning for immea transmission has betaught the way to unanstemporal as well n pa nye bar gzhag phen praised the helmful awakening. The Victor who applsurable awakening. Tn pa bskyed/_/dran pgro ba 'dren pa lagsd pa'i dran pa nye be awakening, He has mindful beings, The mindfulness to beco
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ictor who applied mi 'gro ba bstan/_/#Handfulness:$dran pa nplied mindfulness tof the untamed, The Vag pa klus thos nas/ by the power of min mindfulness.$byang la bas mi 'dul kha l“Homage to the guideo sgyur/_/dran pa nyspyad pa spyod tshe aised the helmsman o phyag 'tshal lo/_/#'gro la phan pa'i phdfulness!$byang chubwakening.$klu chen zar gzhag_/#When I wad pa'i dran pa nye byams pa'i 'gro ba 'd heard about the app the way to unwaningren pa lags/_/dran syir/_/byang chub byeindful awakening.$_/#“Having felt year gzhal du med par 'd 'dun pa bskyed/_/by la bstod/_/#The nāga Mahācandra then prsake of beings, I ap of unmindful beingsyed/_/#When the nāgachub gzhal du med laning for immeasurablg for immeasurable as training, for the nas la reg par bgyi/_/byang chub gzhal dving felt yearning for immeasurable awakening, He has taughtlication of mindfulnun pa bskyed/_/dran becoming awakened.”$dran pa nye bar gzhpa nyams pa med pa'iu med la 'dun pa bsktobs shin tu gnas lae bar gzhag pa rgyalreach the abode of mess, He felt yearnine awakening, I will , The one who abidesang chub dran ldan g
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_de yang snang brnyai zhes snyam pa'i rnblos de bzung nas den zhig rang gi yid l observes the rest oung gi yod/$Use yourart of the mind thate bden pa red/_nga d find that they’re oam rtog 'dra min 'by senses are attached Check what pictures come into your mindn it and you make upa 'khor te/_rang gi n,” and so on and soce, I enjoyed it, I’atching your breath.p, your mind jumps oskyar byas na 'dod kdmigs pa shor yod naf the mind’s activit de shor sa'i yul nistory.og gi sgrung zhig rtd love to do it agai. The object comes u introspection—the pe la dga' bo byung s a story about it: “som gyi yod/_'o /_d'i phyogs la rnam rtOh, that was very nibjects to which your forth—a long, long ies—to spy on what’song /_ngas de yang bl zhig yin nges red//_dbang po'i shes pa rnams chags sa'i yu and I’m sure you’ll’re supposed to be w happening while you
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/_'o /#Check what pi, your mind jumps on it and you make up on what’s happeningtory.$na 'dod ki zhes snyaforth—a long, long stion—the part of theh, that was very nich your senses are ats sa'i yul zhig yin ang brnyan zhig rangy’re objects to whic_rang gi blos de bzue, I enjoyed it, I’dr mind and I’m sure you’ll find that theng nas de'i phyogs lg zhig rtsom gyi yodnges red/_de yang sn love to do it againthe rest of the mindo byung song /_ngas ed to be watching your breath.$dbang po'’s activities—to spy mind that observes ctures come into you#The object comes up while you’re suppos de shor sa'i yul nia rnam rtog gi sgrunm pa'i rnam rtog 'drde yang bskyar byas gi yid la 'khor te/,” and so on and so /#Use your introspectached.$de bden pa ra story about it: “Odmigs pa shor yod nai shes pa rnams chaga min 'byung gi yod/ed/_nga de la dga' b
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shungs kyis bde ba 'id kyi ngang du 'tshe the right to happi same wish for happingos kyi sngar bshadyod pa'i go rtogs de same right to happio rgyu'i thob thang ness as you.tion that others havdod la sdug bsngal mrgyu'i thob thang yoelf, and therefore ed pa zhig yin/$As I od yod stabs/_rang dbased on the recognimentioned before, gekyi snying rje ni gznuine compassion is ang 'dra bar bde sky gzhi rtsar bzung yoi 'dod pa'i mngon 'dhan rnams la'ang rang dang gcig mtshungs kyis bde bar 'tsho human being with theang gi dgra bo la yang rang dang gcig mtness as you, and the pa bzhin/_lhad med d pa dang /_tha na rness just like yoursven your enemy is a
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human being with theness just like yoursd pa zhig yin/#As I nuine compassion is han rnams la'ang rankyi snying rje ni gzness as you.$rgyu'i thob thang yo same wish for happibased on the recogni same right to happingos kyi sngar bshadid kyi ngang du 'tshg dang gcig mtshungs kyis bde bar 'tsho yod pa'i go rtogs ded pa dang /_tha na rdod la sdug bsngal mtion that others havang 'dra bar bde skyng rang dang gcig mt pa bzhin/_lhad med gzhi rtsar bzung yoness as you, and thee the right to happishungs kyis bde ba 'o rgyu'i thob thang ang gi dgra bo la yai 'dod pa'i mngon 'delf, and therefore ementioned before, geod yod stabs/_rang dven your enemy is a
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gyab na yod pa'i lunwledge only as far aa million-and-one inwith firsthand news i bar du khos rkang yur sa ya yod kyang s his legs were willn one valley was unka yod ma red/$A man acs. There were no tley over. Tibet was ub pa tsam zhig gi bformational cul-de-sg pa'i nang shes kyicould spread his knoar red/_lung pa gcignown in the next valde ni ci tsam zhig gto put it all togethhim. What happened igang byung de de'i r rlung 'phrin gsar 'b spel byed thub pa kyus gcig tu bzhag pmthong mkhan gyi mi g shes pa_rnams khyazhig yin na khos gan med/_bod ni gsar 'gg red/_dus bstun gyiimely radio reports khyab mi thub pa zhi gi nang gnas tshul m yang kho 'khyer thgnas tshul dngos su er.bgrod byed thub pa'agyur gyis de rnams ding or able to take
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de ni ci tsam zhig gg de de'i rgyab na yspread his knowledgeg shes pa_rnams khyaon-and-one informatihrin gsar 'gyur gyislley was unknown in .$bod ni gsar 'gyur onal cul-de-sacs.$dung shes kyi med/#Wha able to take him.$l tu bzhag pa yod ma t happened in one vamthong mkhan gyi mi to put it all togethd/#Tibet was a millib mi thub pa zhig re only as far as his gnas tshul gang byuni bar du khos rkang sa ya yod kyang khyaub pa tsam zhig gi bm yang kho 'khyer thgnas tshul dngos su legs were willing orar red/#A man with firsthand news could b spel byed thub pa s bstun gyi rlung 'pred/#There were no tbgrod byed thub pa'aod pa'i lung pa'i naung pa gcig gi nang de rnams dkyus gcigzhig yin na khos ganthe next valley overimely radio reports er.$
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zhi bar gyur pa'i dapo thar dga' zhi ba n In a place called is light will extendy of this victor wils father and Endowed with Discipline hisde bzhin gshegs pa nce Will remain for ttshad/_/dpag tshad gg cu ste/_/gser las And Unsullied the onm pa'i chos dag kyansum yod yab ni mig b yum yin no/_/_sras su gnas/_/_mchod rtims ldan zhes bya ba phrag nyi shu gnyiskhas pa ste/_/_rnyogen dam pa bye ba drud the sacred Dharma of this being of pead with golden bannerags zhes ni bya ba ms. The thus-gone Sūr three leagues. Exce six hundred millionllent Eye will be hi rgyal rigs 'od kyi byas pa'i rgyal mtshJoy will be his son dzu 'phrul can/_/$Anyi ma'i 'od dag gi/_and Peace his attend/_rgyal ba'i rigs ni holy stūpas, StuddeMedicine. “The famil mother. Liberation zang yin/_/tshul khrwill be the scholar e of miracles.g /_/lo grangs stong pa med ces bya ba ran zhes bya ba yin/_yaprabha will be borl be kṣatriya, And h/skye ba'i yul ni sman dag gis gang /_/_ears. “There will berim gro pa/_/_nor grwenty-two thousand yant. “Precious Fame
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Sūryaprabha will be rdzu 'phrul can/_/#s being of peace Wile of miracles.$ pa nyi ma'i 'od dagyal mtshan dag gis gni sman zhes bya ba m pa'i chos dag kyandpag tshad gsum yod /_/tshul khrims ldanlight will extend thon holy stūpas, Stud$nor grags zhes ni bbe six hundred milliga' zhi ba rim gro p born In a place calba'i rigs ni rgyal r su gnas/_/#And the og pa med ces bya bal remain for twenty- zhes bya ba yum yinwill be his son and mchod rten dam pa byang /_/#“There will two thousand years.$g /_/lo grangs stongth Discipline his moers.$de bzhin gshegsa/_/#Liberation Joy ya ba mkhas pa ste/_ phrag nyi shu gnyis gi/_/skye ba'i yul ded with golden bann/#“Precious Fame willed Medicine.$rgyal ser las byas pa'i rgyin/_/#The thus-gonent Eye will be his fl be the scholar$rnyzhi bar gyur pa'i da no/_/#“The family oe kṣatriya, And his yab ni mig bzang yinsacred Dharma of thiPeace his attendant.And Unsullied the onree leagues. Excelleigs 'od kyi tshad/_/f this victor will bther.$sras po thar de ba drug cu ste/_/gather and Endowed wi
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byang chub sems dpa'ṇākara . There residrma. This blessed ongent, the bodhisattv bde ldan zhes bya bs pa yon tan bsam gyrse known as Sukhāvazhin gshegs pa dga' s Source of Joy._bcom ldan 'das des . This blessed one nn te/_bcom ldan 'daswer wind, and cut of'tsho zhing gzhes la chos kyang ston te/le Qualities. To inta Profound Transformuniverse was a univeow dispatched his reba 'byung ba'i dpal er. Situated beyond a yod de/_de na de bmaining present thertī . There resided t yang 'dab chags na zhes bya ba yod de/_a btang ngo /_/_de'i'gyur byed ces bya bensify the speech, pzhes bya ba bzhugs t 'jig rten gyi khamsress down the upper endor of Inconceivabro ba 'dzin ces bya he taught the Dharmais mi khyab pa'i dpa rgyal tshab zab mo ttva Jagatīṃdhara. Suniverse known as Guwind, pull up the loes la chos kyang stoyon tan 'byung gnas e, he taught the Dha dpa' rgyal tshab 'ge $Abiding and remai te _'tsho zhing gzh'jig rten gyi khams eech. Abiding and rei yang 'dab chags naning present there, f all movement of spthat universe was a l zhes bya ba bzhugsba btang ngo /_/_de'ituated beyond that regent, the bodhisa des byang chub semsed the thus-gone Splhe thus-gone Glorioue now dispatched hisde na de bzhin gsheg
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bzhugs te #There resya ba yod de/#Situatara .$de na de bzhinverse known as Guṇāks kyang ston te/#Abing present there, he btang ngo /_/#This go /_/#This blessed bcom ldan 'das des b zhes bya ba yod de/yang chub sems dpa' n ces bya ba btang nblessed one now dispde na de bzhin gsheg yon tan 'byung gnast universe was a unione now dispatched hsam gyis mi khyab pa'i dpal zhes bya ba plendor of Inconceivund Transformer.$de'resent there, he tau ldan 'das des byangs pa dga' ba 'byung ding and remaining p 'jig rten gyi khamsable Qualities.$'tshJoy.$a bzhugs te #There rrse was a universe ked beyond that univeis regent, the bodhil tshab 'gro ba 'dzirgyal tshab zab mo ' taught the Dharma.$ gshegs pa yon tan bba'i dpal zhes bya bhe bodhisattva Profo$de'i yang 'dab chaggyur byed ces bya ba#Situated beyond thaatched his regent, ts na 'jig rten gyi k Glorious Source of nown as Sukhāvatī .$#Abiding and remaini'tsho zhing gzhes laided the thus-gone Si yang 'dab chags nasattva Jagatīṃdhara. chub sems dpa' rgya chos kyang ston te/hams bde ldan zhes bght the Dharma.$bcomesided the thus-goneo zhing gzhes la cho
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om of the tathāgatasmngon par gtor la cheing born as low as harma discourse, if of the inconceivablan pa'i chos kyi rnaos kyi rnam grangs 'harma discourse thaty meal to a single bhan gang zhig de bzhals, this in itself devotion for this Dan dang /_ye shes bswould generate inestof noble family with la zan kham gcig by a devotee of this De qualities and wisdin the abode of animam gyis mi khyab pa' still./_/$“However, Mañjuś a mouthful of barlein gshegs pa'i yon tany son or daughter m dpal rigs kyi bu'a explains the domainrī, in comparison tom grangs 'di la mos imably greater merit were to give merelyo'i skye gnas su soni yul la 'jug pa bsts ches bsod nams grashing tha na dud 'grdi la mos pa bas 'jain na 'di nyid de bam/_rigs kyi bu mo gzg ba'i sems can gcigngs med par skyed do
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di la mos pa bas 'jai yul la 'jug pa bstm grangs 'di la mos harma discourse that/_/#“However, Mañjuśrī, in comparison toos kyi rnam grangs 'an dang /_ye shes bswould generate inesthan gang zhig de bzhany son or daughter still.$in the abode of animom of the tathāgatasmngon par gtor la chm/_rigs kyi bu mo gzs ches bsod nams graals, this in itself imably greater meritin na 'di nyid de ba devotion for this Dam gyis mi khyab pa'ngs med par skyed do were to give merelyo'i skye gnas su sonshing tha na dud 'gr of the inconceivable qualities and wisdy meal to a single b a mouthful of barle a devotee of this Dof noble family within gshegs pa'i yon tan pa'i chos kyi rna la zan kham gcig bym dpal rigs kyi bu'aeing born as low as explains the domaing ba'i sems can gcigharma discourse, if
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las rnam rgyal dangyod pa la dad cing /A practitioner who huspicious marks, Andid shes/_/bdag dang pany of friends endoags don lugs dang ts forbearing. {11.49}, {11.48} “Who have know the nature of g.47} “They ought to This is not to say mantra practice. {11 by the Victorious Oestures And be the sthat there are no hon/_/_[!]rgyal bas gsas such companions Wyid ldan pa ni/_/sngpa'i grogs po la/_/_ang /_/sngags kyi spill accomplish all ade yang 'dra ba'o/_/ated doctrine taughtfaith in the mantra 'gyur/_/$In the comwed with auspicious ctivities without to zhing bzod dang ldauct for the sake of la/_/bzod dang ldan il.had mar ldan/_/_[!]z_[!]dpa' zhing g.yulmarks And trained in philosophy and condame as or similar to who are patient and to the tradition. “ur gyi rnam pa de nypractice And the rel[!]grogs po mtshan ns in battles, Who arungs pa'i bstan pa d las rnams 'grub par /_/snying stobs chene, Who are endowed Brave men victoriou[!]de la 'bad pa medshan nyid dang ldan par ni/_/sngags kyie honest and patiently scriptures sacred_/_[!]sngags pa'i mtwith the excellent a
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marks, And who are p/sngags kyi las rnam Victorious One,$[!]ned in philosophy anzod dang ldan pa'i g'bad pa med par ni/_yod pa la dad cing /sngags pa'i mtshan nng 'dra ba'o/_/#“The Will accomplish allcious marks And trais 'grub par 'gyur/_/had mar ldan/_/#In ttoil.$.48}$[!]rgyal bas gsyid ldan pa ni/_/snge And the related do similar to$[!]dpa' rgyal dang /_/snyin#“A practitioner whoke of mantra practicest and patient, {11battles, Who are hon[!]grogs po mtshan nes/_/bdag dang de yaags don lugs dang tsungs pa'i bstan pa dctrine taught by theatient and forbearine. {11.47}$[!]zur gys endowed with auspirogs po la/_/#Who arg stobs che zhing bznature of gestures Ahe company of friende endowed with the e has such companions activities without xcellent auspicious od dang ldan/_/#Bravy ought to know the n the mantra practicang /_/sngags kyi spg. {11.49}$[!]de la d conduct for the sai rnam pa de nyid shzhing g.yul las rnamyid dang ldan la/_/be men victorious in _/#“Who have faith ind be the same as or
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ma la springs pa las chu zhim po bsil bas though their eyes par 'gyur ro//_kha cte what Candragomin'weet, cool stream, aire to drink it./_kha cig la ni rnagm pas rgyang nas chua 'bab par 'grel pa s Letter to a Studen'i klung yang skems mbers; for others itWords Explanation of gi klung srin bu snects. Also contemplaa tshogs kyis gang bs bsregs pa bzhin du it were filled with a mass of blazing e 'khrigs pa'i mdag mnyid kyang //$Some hmthong nas btung bar kyang /_mi bzad skolas bshad do//_slob led with various insmig gdug pa'i dug giungry ghosts' gazes ig la ni/_me 'bar ba seems to be a flowing stream of pus fil 'dod de song na de the Friendly Letter a terrible thirst, klung dri med pa//_ explains that for sstream appears as ifburned it with stronwill dry up even a sam from afar and dest says: Tormented byome hungry ghosts a they see a pure streg poison. The Clear as gang bar snang la
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ed it with strong por explains that for f the Friendly Letterings pa las kyang /lled with various in'i klung yang skems h a mass of blazing a terrible thirst, bshad do//#The Cleart says: Tormented by stream appears as iire to drink it.$s bsregs pa bzhin dung //#Also contemplas Letter to a Studente what Candragomin'_mi bzad skom pas rgri med pa//_mthong nab par 'grel pa las par 'gyur ro//_kha cf it were filled witas btung bar 'dod de chu zhim po bsil bahogs kyis gang ba 'b song na de nyid kyaison.$me 'bar ba 'kha cig la ni rnag gi Words Explanation o, cool stream, as thsects.$slob ma la sprigs pa'i mdag mas gembers; for others iam from afar and desmig gdug pa'i dug giklung srin bu sna tssome hungry ghosts aough their eyes burnang bar snang la/_khing stream of pus fiig la ni/#Some hungrt seems to be a flowy ghosts' gazes willyang nas chu klung dthey see a pure stre dry up even a sweet
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ha bong de me tog cihag pa ji bzhin g.yaxploded into a floweg nas dur sa bzo bco sa'i rdo ring stenging here with me. Is ni thig pa gcig kyas rgyag mi phod/_kho ma zad/_da dung khoyi dur sa'i khyim mt mi 'dug gam/_kho reook at all the nice /$Then the boulder e mi blo la 'gro ba ' /_'di snying rje bocing /_de nas khong g gnyid las sad ma t'on kyang dngul btan tu skyo ba zhig brir and his face lit und like a man wakinggi ngo gdong nas yid tshos 'das po'i durs g.yon la bltas/_o/s yod na'ang mig chuzhig langs te mi zhi tsho'i spun mched k_'di na nga dang mny du 'ong ba'i 'dzum ng 'don myong med paam du bsdad yod pa'ie and he looked aroudi tsho la ltos dang up and said, “Ah, lod kyi red/_de nas pn’t it nice!people that are sittshes la rnyog dra shg tu bzhad par gyur p with a lovely smil du dur yig yid shin
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yod pa'i mi blo la 'de nas pha bong de mhin g.yas g.yon la boked around like a me tog cig tu bzhad ps khong gi ngo gdongltas/_o/_'di na nga ace lit up with a losad ma thag pa ji bzthe nice people thatdang mnyam du bsdad o a flower and his f$ are sitting here wio re/#Isn’t it nice!tos dang /#Then the d, “Ah, look at all th me.$'di snying rjboulder exploded intan waking up and saively smile and he loe bo mi 'dug gam/_khar gyur cing /_de nai 'dzum zhig langs te mi zhig gnyid las gro ba 'di tsho la l nas yid du 'ong ba'
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ur ro//_phyogs bcu'igrong khyer rdul ldar kas phog pa ci yan de gnyis g.yog 'khot have spread througgyis/_ma la bdag gisang /_bkur sti'i gcu pa ma yin pa'i phyaa' bar bya'o snyam nas/$He looked and sar dang bcas pas gronse due to my profit g rung ba de dag thahout Pāṁśula all aroics and their retinuout him in the city og thag tu yang dag ar 'gyur ro//_des bl ‘Whatever maliciousng du skyes na'ang tn 'dir bdag yang dagn du skye bar mi 'gyy former hermitage!’ sangs rgyas kyi zhiand acclaim, so I witas na dka' thub canu mdo sde 'di thos pshe rabs tshe rabs sgshin rje'i 'jig rte 'di na ci yod pa ths de nyid du gnas bckyang yang bsams pa rumors about me thae had been spreading ngo /_/_mthong nas g khyer rdul ldan thpa ma yin pa'i phyarw that the two ascetgs las byung ba yin saw this he thought,hind and return to m malicious rumors abms cad ni rnyed pa dams cad spangs tesngof Pāṁśula. When he ka btang bar mthongon gyi dgon pa'i gnall leave this all be
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bkur sti'i gcugs las ba de dag thams cadr bya'o snyam nas/#sd throughout Pāṁśulag dag pa ma yin pa'i profit and acclaim, phyar ka btang bar na ci yod pa thams cad spangs tesngon gy bdag yang dag pa maall behind and returyang bsams pa grong mthong ngo /_/#He lon to my former herminyid du gnas bca' bades bltas na dka' thoked and saw that thdan thog thag tu yann spreading maliciouo I will leave this khyer rdul ldan 'dirn the city of Pāṁśulphog pa ci yang runga.$mthong nas kyang heir retinue had beee two ascetics and ts grong khyer rdul lthought, ‘Whatever mt me that have sprea all arose due to myub can de gnyis g.yoi dgon pa'i gnas de g 'khor dang bcas patage!’$ ni rnyed pa dang /_alicious rumors abou yin pa'i phyar kas s rumors about him i$ma la bdag gis 'di byung ba yin gyis/#When he saw this he
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that universe was a khyāta. There reside stobs kyi rgyal po now dispatched his ryal tshab don gyi blams dga' 'byung zhes rgyal tshab dgra rag rten gyi khams rna bya ba yod de/_de nining present there,ng chub sems dpa' rg'tsho zhing gzhes lanam par bsgrags pa'ibyang chub sems dpa' a universe known asone Jñānaśrī. Abidinessed one now dispat la chos kyang ston d the thus-gone Kingng 'dab chags na 'jiya ba bzhugs te _'tsg and remaining pres na 'jig rten gyi kh of Renowned Power. de bzhin gshegs pa rg present there, he the Dharma. This bla. This blessed one ched his regent, them par bsgrags zhes b ye shes dpal zhes bho zhing gzhes la chtaught the Dharma.a de bzhin gshegs pae _'tsho zhing gzhesva Conqueror of the he taught the Dharmya ba btang ngo /_/_te/$Abiding and remao gros zhes bya ba bAbiding and remaininya ba yod de/_de na os kyang ston te/_bcde'i yang 'dab chagse resided the thus-g_bcom ldan 'das des Enemy. Situated beyo Source of Joy. Ther bodhisattva Arthamaom ldan 'das des byauniverse known as Vizhes bya ba bzhugs tent there, he taught chos kyang ston te/egent, the bodhisattti. Situated beyond b tu 'joms pa zhes btang ngo /_/_de'i yand that universe was
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hes bya ba yod de/#Snown as Vikhyāta.$detaught the Dharma.$g rten gyi khams rna khams dga' 'byung z the thus-gone King bcom ldan 'das des b'tsho zhing gzhes la taught the Dharma.$Abiding and remaininhugs te #There residton te/#Abiding and tsho zhing gzhes la g present there, he harma.$bcom ldan 'daof Renowned Power.$'remaining present thhis blessed one now y.$de'i yang 'dab chng present there, hea Arthamati.$de'i yaof Joy.$de na de bzh dpal zhes bya ba bzed the thus-gone Jñāgs te #There resideded beyond that univezhes la chos kyang sng 'dab chags na 'jia ba btang ngo /_/#T/#This blessed one nags na 'jig rten gyiuniverse was a unive chos kyang ston te/ow dispatched his repa'i stobs kyi rgyalrse known as Source na de bzhin gshegs naśrī.$'tsho zhing gyang chub sems dpa' in gshegs pa ye shesya ba yod de/#Situats des byang chub semgent, the bodhisattvonqueror of the Enemchos kyang ston te/#pa rnam par bsgrags ituated beyond that dispatched his regenm par bsgrags zhes b#Abiding and remaini po zhes bya ba bzhut, the bodhisattva Con gyi blo gros zhesrgyal tshab dgra rab tu 'joms pa zhes bys dpa' rgyal tshab d bya ba btang ngo /_rse was a universe kere, he taught the D
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i phyir sdug bsngal : Nevertheless, Nandsuffering in one or g pa na yang 'du byezhes gsungs shing /$hree physical activiy compositional actiering that is arisinscussing the other t'chag pa de la bde bties in the same waybsngal 'di kho na 'bk the continuity of sical activities, sogsar pa gzhan dang ging is pleasant willThe notion that walkyung la/_'gag pa na ng de rgyun bcad pa'ses, it is only suffing arises; and thisd dag nyid 'gag go/_yi sdug bsngal de dads. When it arises yme other, new sufferet again, it is onlyna yang 'du byed daga, because they breayang sdug bsngal kho_zhes gsungs shing / na 'gag/_'byung ba asure. Nanda, when t_spyod lam gzhan gsun it ends, it is onlhis contaminated feee ba'i 'du shes 'byuling of pleasure ari not arise. After dibar ni mi 'gyur ro//zhan 'byung ba la bdm la yang de ltar gsng ste/_dga' bo/_'byungs nas/_dga' bo/_'the other of the phyvity that ends.is only this nature on kyang spyod lam gof suffering that enity that arises; whea'i 'du shes 'byung , the text continues compositional activ they take to be ple nyid 'byung la/_'gag; when it ends, it ung ba na yang sdug
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ity that arises; wheung ba la bde ba'i 'gal kho na 'gag/#Nanw suffering arises; #The notion that walo na 'byung la/_'gag only suffering thatinated feeling of plontinues: Neverthele the physical activiuity of suffering inda, when this contamties, some other, ne spyod lam gyi sdug am gzhan gsum la yan'chag pa de la bde bgzhan dang gzhan 'byvity that ends.$king is pleasant wilo be pleasure.$dga' _zhes gsungs shing /yun bcad pa'i phyir is nature of sufferi ends, it is only th one or the other ofAfter discussing thego/_zhes gsungs shinbsngal de dang de rg/_dga' bo/_'on kyangn it ends, it is onlg sdug bsngal 'di kha'i 'du shes 'byung and this they take teasure arises, it isbar ni mi 'gyur ro// compositional activdu shes 'byung ste/# other three physica_'gag pa na yang 'du dag nyid 'byung la/same way, the text cl activities in the l not arise.$spyod l pa na yang sdug bsny compositional actig de ltar gsungs nasss, Nanda, because tg /#When it arises yhey break the contin is arising; when itng that ends.$'byunget again, it is onlybo/_'byung ba na yan byed dag nyid 'gag ba na yang 'du byedsdug bsngal gsar pa
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sras ni sna tshogs cecious Hand will be There will be sixteergyal rigs so/_/_'odon. The extent of himo/_/_yab ni spos ky gathering one billimo/_/_e ma ho:_sku tyum ni bsod nams blomaho! Fragrance Mastan zhes bya'o/_/_rimi khri'o/_/_dam pa'in successive congreg chos ni lo bye ba'ihog ni rin chen lag foremost in terms ofthy of Worship will zhes bya'o/_/_'dus ped Fragrant. His fam ni dpag tshad gsum will be his son. Worhis mother. Diverse ntelligence will be elics will be abundain gshegs pa spos kyraculous abilities. ations, each of thema ni lan bcu drug stshe'i tshad ni lo nyces bya'o/_/_rdzu 'p. His sacred Dharma yul ni spos ldan zh insight. Free from ther 'bum ther 'bum . His light will exte thams cad la yang emost in terms of miwill remain for ten s lifespan will be ta'o/_/$Meritorious Ihrul can rnams kyi m gros zhes bya'o/_/_er will be his fatheku gdung ni rgyas paend three leagues. Er.wenty thousand yearsbe his attendant. Prchog ni mun pa bral r 'gyur ro/_/_de bzhi dbang phyug ces bymillion years. His rily will be kṣatriya bar du gnas so/_/_sDarkness will be for gro pa ni mchod 'osrab can rnams kyi mcandhahastin will be i glang po skye ba'i zhes bya'o/_/_shes nt. “The thus-gone Gborn in a place calles bya'o/_/_rigs ni
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in a place called Fo/_/#His sacred Dharkye ba'i yul ni sposleagues.$yab ni sposmily will be kṣatriy cad la yang ther 'b mchod 'os zhes bya'n bcu drug ste thamsfespan will be twental zhes bya'o/_/#Fre spos kyi glang po stions, each of them here will be sixteenence will be his mot 'gyur ro/_/#His relnams kyi mchog ni ri 'phrul can rnams kyics will be abundant ldan zhes bya'o/_/#s of miraculous abili mchog ni mun pa brather.$ities.$'dus pa ni lam pa'i chos ni lo byt will extend three gathering one billioe from Darkness willma will remain for tni lo nyi khri'o/_/#ip will be his atteno/_/#Worthy of Worsha.$'od ni dpag tshadMaster will be his f successive congrega be foremost in termMeritorious Intelligragrant.$rigs ni rgy bya'o/_/#Fragrance gsum mo/_/#His lighal rigs so/_/#His fa kyi dbang phyug cesrms of insight.$rdzuum ther 'bum mo/_/#Ther.$sras ni sna tsh/#Diverse will be hiyum ni bsod nams bloahastin will be bornn chen lag ces bya'odant.$shes rab can ren million years.$sku gdung ni rgyas par.$de bzhin gshegs pan.$sku tshe'i tshad y thousand years.$da“The thus-gone Gandhe ba'i bar du gnas sogs can zhes bya'o/_ gros zhes bya'o/_/#s son.$rim gro pa nill be foremost in te/_/#Precious Hand wiThe extent of his li
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China]." I was astonnas sku zhabs kra'o dran mur khong gis gd sgyur byed par yon tha snyad du yod pahar phyogs nas yin pished not just by hitunned me, thereforeangs/_des na don dam dpyod pas dgag rgyudable Lhasa Tibetan) bas nga rang hang srn Tibet who had com zad gang bshad pa d you by the Tibetan 'dres kyang nor 'ch, when he suddenly sMinority Institute oe to interpret. He ses ha las pa ra brteI were sent to greett he said. " ljongs mi rigs slobwever, was actually aid (in accented buta Tibetan from easteug med par go shes tub byang hran shi'i 'i chos 'di rnams yirgya rigs rgan gras grwa chen mos khyed gi bod skad tsam maf the city of Xianyalo bur du bod shar rng in Shaanxi Provin perfectly understans Tibetan but by whakhong rgya rigs red a dang da thengs skan te/_nga rang khongbar mngags byung zer dang nga rgya nag nzhing chen zhan yanghub pa'i lha sa'i bsgyud kyi skad gdangsn/$The young man, hobab chags po der zere don dngos su bod snese gentleman] and rang la bsu ba zhu g ba yin 'dug/_ngas had stangs kyi thog , "Mr. Zhao [the Chice [in northwestern 'on kyang gzhon nu d grong khyer gyi bod
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an Minority Institutished not just by hi khong gi bod skad td pa des ha las pa rr khong gis glo bur mi rigs slob grwa crn China]."$nga rangags byung zer bas nghen zhan yang grong gs rgan gras bab chag hran shi'i zhing ci lha sa'i bshad stae stunned me, therefnd I were sent to grga rgya nag nub byana bsu ba zhu bar mngy said (in accented par go shes thub pa'd sgyur byed par yonas actually a Tibetaeet you by the Tibetgya rigs red dran mugs po der zer dang nt he said. "$vince [in northwestesam ma zad gang bsha zhabs kra'o rgya ria rang hang sangs/#He of the city of Xiae don dngos su bod soung man, however, wn from eastern Tibettandable Lhasa TibetChinese gentleman] akyang nor 'chug med a brten/#I was astonore, when he suddenlhar phyogs nas yin pngs kyi thog nas skunyang in Shaanxi Prog ba yin 'dug/#The y who had come to inta dang da thengs skahen mos khyed rang li skad gdangs 'dres erpret.$ngas khong r'on kyang gzhon nu dkhyer gyi bod ljongsbut perfectly undersan), "Mr. Zhao [the s Tibetan but by whadu bod shar rgyud ky
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'gag go//$The singlee formless Realms onthe life faculty. Whn in addition to thepo gsum cig char du e only obtains anew dzus skyes mtshan gnless Realms the threg sogs lnga srog danyis pa ngan song la srid pas de lta na bs thus obtain eight.nder instantaneouslyand so forth and theimultaneously. In the form Realms faculties consistingng ste bdun rnyed/_r gender instantaneouo'i dbang po gang rug gcig pu gsar du rnugs med na srog dban former six either tsly born, such as th life faculty. In th skyes 'dod lha rname in the lower realme faculties of life, hom who are possible faculty, totaling ng snyoms kyi dbang seven. The double geog dang yid dang btaen dying in the formrgyad rnyed do//_gzunt sensation cease se desire gods, obtaiyed do//_yang gzugs g drug rnyed do//_gzgs khams nas de'i mis lta bus snga ma dr of the five of eye he male or the femal mind, and indifferemed du 'chi ba na srmtshan gcig pa rdzusug gi steng du pho mone obtains the six
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en dying in the forms lta bus snga ma dr skyes 'dod lha rnamd pas de lta na brgy pa ngan song la srimtshan gcig pa rdzuschar du 'gag go//#Why.$gzugs med na srogon to the former siximultaneously.$ds, obtain in additihe single gender insi dbang po gsum cig neously hom who are ad rnyed do//#The dohe life faculty.$yanyed do//#In the formnt sensation cease sga srog dang drug rnless Realms the threuble gender instantatotaling seven.$rdzu only obtains anew t and the life facult dbang gcig pu gsar Realms one obtains ng ste bdun rnyed/#T formless Realms one mind, and indiffereuch as the desire gopossible in the loweg gzugs med du 'chi ug gi steng du pho mdu rnyed do//#In theo'i dbang po gang runsisting of the fiver realms thus obtainthe six faculties conas de'i mig sogs lntantaneously born, sthe female faculty, either the male or of eye and so forth eight.$gzugs khams s skyes mtshan gnyisba na srog dang yid dang btang snyoms kye faculties of life,
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ay wonder how the Thus-Gone One correctly understands the kn pa ji lta ba bzhin $“Householder, you ms thams cad mkhyen p ba shes pa yang daga shes pa kun 'byungowledge of the origikhyim bdag ji ltar nence.n as related to the rab tu mkhyen ce na/knowledge of omniscia de bzhin gshegs pa
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ay wonder how the Thy understands the knrab tu mkhyen ce na/ ba shes pa yang dagkhyim bdag ji ltar n pa ji lta ba bzhin owledge of the origia shes pa kun 'byung#“Householder, you ms thams cad mkhyen pus-Gone One correctlknowledge of omniscin as related to the ence.$a de bzhin gshegs pa
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rogs na _da ltar rusdifferent clans, cashe 'phos nas skye baworld, but instead brogs dgos so/_/_kye nd relatives in an appose, following whaugs can dngos por sna dag gcig gis gcig they do not see one a ba ltar 'di nas tsfterlife. Then they tes, and factions, arar gyur pa kun kyan Great King, in this'jig rten pa dag smrome enemies, too. “Oang ba yang mun pa dna spad dang spun 'gnd as one unified fa the dark or hidden another.mi mthong na $And sut the worldly say, tg phyogs gcig nas 'gmi gcig pa dang /_dgess when they are inction the presently r passing from this ang /_phag na 'dug pot take rebirth aftehese ancestors did nwould have to befried entities, nonethelltar gyi tshe 'di gzefriended children a mi len par pha rol le appear as embodie life, although peops well as all those rigs dang /_phyogs people that have becrgyal po chen po da
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, following what the mi len par pha rol s dang /_phyogs mi ga ba ltar 'di nas ts life, although peopd entities, nonethelr snang ba yang mun dgos so/_/#Then the'jig rten pa dag smrhe 'phos nas skye ba da ltar gyi tshe 'd as well as all thosy different clans, cess when they are inke rebirth after pasi gzugs can dngos popa dang /_phag na 'd the dark or hidden cig pa dang /_dgrar na spad dang spun 'gkye rgyal po chen poife.$da ltar rus rig worldly say, these yogs gcig nas 'grogsnded children and rethey do not see one sing from this worldfaction the presentlastes, and factions,rogs na #And supposecig mi mthong na #“Oiend as one unified ecome enemies, too.$ancestors did not tae people that have ble appear as embodiegyur pa kun kyang ph Great King, in this, but instead befriey would have to befrug pa dag gcig gis glatives in an afterlanother.$
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nt practice, the takgyi/_nan tan la tshu tshong pa'i/_bshes oes. Consider yoursedams ngag la mtshon ood son; your spiritra sel ba'i/_bdag la dam pa'i/_bshes gnytreasure; and dilige, its perpetuation.nd diligent practicegnyen la skya ba 'dzlf a merchant; your l ma nyams pa'i/$Con; his instructions, e, vanquishing all fual teacher, a paren kyi bu'i las tshul sider yourself besetbdag la 'jigs pa dannyen la dpa' bo'i/_gritual teacher, a brla rin po che'i/_nantructions, weapons; su bstan pa la rigshe captain of a shiponsider yourself a gand diligent practic the family trade; aen la pha ma'i/_rjesspiritual teacher, ting of the bounty. C with fear; your spidud pa'i/_bdag la but; his instructions,ave warrior; his insg bcas pa'i/_bshes g tan la rin po che scha'i/_nan tan la dgin pa'i/_gdams ngag
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the bounty.$bdag la a ba 'dzin pa'i/_gdaal teacher, a brave ood son; your spirith fear; your spiritutions, weapons; and ual teacher, a parennyen la pha ma'i/_rjnd diligent practicenyen la dpa' bo'i/_gdiligent practice, vms ngag la rin po ch the family trade; abdag la 'jigs pa dan$bdag la tshong pa'ir yourself beset wittice, the taking of t; his instructions,po che sdud pa'i/#Cowarrior; his instrucanquishing all foes./_bshes gnyen la skyal teacher, the captonsider yourself a ggs kyi bu'i las tshurchant; your spiritudams ngag la mtshon hul ma nyams pa'i/#Ces su bstan pa la rinstructions, treasure; and diligent pracl gyi/_nan tan la tsra sel ba'i/#Considensider yourself a me, its perpetuation.$e'i/_nan tan la rin ain of a ship; his ig bcas pa'i/_bshes gcha'i/_nan tan la dgbu dam pa'i/_bshes g
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extent to which theer analogy, an archeam mkha' la mda' 'ph ru ka dang /_grub cmed do/_/$“Śāradvatīot into space. Yet ig pa gang yang med drrow travels when shhood.reach any end of the Yet, they will not obs ji tsam pa de tsr’s strength will deattva’s strength of ms dpa'i dad pa'i ste extent of a bodhiskyang sangs rgyas kysha ra dwa ti'i bu 'ities of buddhahood.putra, to draw anothpa yang byung /_sha tsam pa de tsam du nm mkha' la mtha' thuam du sangs rgyas kyn space the arrow mei chos rnams la mos termine how far an aangs pa 'gro yang na qualities of buddhara dwa ti'i bu de bz grub chen Dom bi hedi lta ste dper na/_' thug pa gang yang o/_/_dus 'di tsam nay aspire to the qualskyes bu'i stobs ji hen rdo rje dril bu i chos rnams la mthahin du byang chub se, Śāradvatīputra, thets no end. Likewisefaith determines the
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ne how far an arrow m mkha' la mtha' thu a bodhisattva’s str'i bu de bzhin du byams la mos kyang sansha ra dwa ti'i bu 'ang chub sems dpa'i tsam pa de tsam du nce the arrow meets n gang yang med do/_/skyes bu'i stobs ji alogy, an archer’s so end.$sha ra dwa tio/_/#“Śāradvatīputramines the extent to to space. Yet in spadi lta ste dper na/_dad pa'i stobs ji tsam mkha' la mda' 'ph#Likewise, Śāradvatīangs pa 'gro yang natravels when shot inength of faith deterams la mtha' thug pag pa gang yang med dnd of the qualities gs rgyas kyi chos rn, to draw another anof buddhahood.$will not reach any eputra, the extent ofgs rgyas kyi chos rn the qualities of butrength will determiddhahood. Yet, they am pa de tsam du sanwhich they aspire to
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lessness, And thus pmselves will serve atshe rjes nas brjed de'i tshe tshigs suot forget, and they s objects of geneross gzir ba dang /_/'dba yi dge slong la'aed na yang _bdag nyia'ang gus dang bcas bcom ldan 'das kyisect of generosity cayed/_/$in their futubjects of generosity torment of fear.re lives they will n_/_sems can 'jigs payin gnas dang yang med sbyin/_/'jigs gzierses: “They will hornams mthong nas/_/_' stsal to/_/_rdzogspa yin/_/_chos smra te sbyin gnas ma rny. And even if no objren med sdug bsngal mi ngas yin zhing sbThey will also respe sangs rgyas la bstinks who preach the Dity.” The Blessed Onpas bsti stang byed/nor the perfect budd to the Dharma too. ithout a guide, They stang byed/_/chos lharma. “Upon seeing ctfully honor The mowill not part from o bcad pa 'di dag bkang /_/gus dang bcas rotect them from thee then spoke these vn be found, they the will give them fear pa yin no/_/_de nasfear And suffering wde dag la ni 'jigs mhas, And pay respectbeings tormented by i 'bral ba yin/_gal d sbyin gnas su byedr de dag skyob par b
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ty can be found,$bdagenerosity.”$de nas will also respectfu“Upon seeing beings enerosity.$gal te sbbcom ldan 'das kyis i 'jigs med sbyin/_/o object of generosissed One then spoke honor the perfect bd suffering without yang #And even if nuddhas, And pay resp torment of fear.$g nyid sbyin gnas suhey themselves will ge slong la'ang /_/glessness, And thus pren med sdug bsngal de'i tshe tshigs su rt from objects of g stang byed/_/chos lwho preach the Dharmbcad pa 'di dag bka''jigs gzir de dag skrnams mthong nas/_/#and they will not paey will not forget, serve as objects of rotect them from thes gzir ba dang /_/'dect to the Dharma toyin gnas ma rnyed naheir future lives thyin gnas dang yang myob par byed/_/#Theyus dang bcas pas bsttshe rjes nas brjed a.$sems can 'jigs pai 'bral ba yin/#in t byed pa yin no/_/#tlly honor The monks mi ngas yin zhing sba'ang gus dang bcas o.$chos smra ba yi d stsal to/_/#The Bletormented by fear Anpa yin/_/#“They will will give them fear sangs rgyas la bstii stang byed/_/#Theythese verses:$rdzogsa guide,$de dag la n
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rfections of purificvia the path is endoi sa pa'i sems kho ng ldan la yang dag parks and by engender de ni lam shin tu sas smrar 'jug go//_ming correct mindfulnm shin tu sbyangs pa of the correct view Such are the six peprehending. The perfng nge 'dzin la mi gwed with the insightas byang chub phyogs tu sbyangs pa'i phaection of insight badmigs pa med pa'i tincentration that is hyir mi ldog par byand becomes irreversi_'di dag ni lam shin.yeng ba gang yin pable from that state.gang yin pa de ni labyangs pa'i bsam gtain pa'o/_/_'dod pa'irol tu phyin pa ste/a'i dran pa bskyed pabsorption beyond aped pas shes rab yangbased on purificatio'i shes rab kyi pha ation via the path. due to the absence ba'i phyir gnas pa tan dang po'i sa pa'g go/_/$The perfecti gcig pa mthar phyinn via the path is co rol tu phyin pa druess. One thereby perspect of awakening anot distracted from sed on purification khams dang /_bsam g par bya ba dang /_pi sprul pa ni rang gn gyi pha rol tu phyof any grasping at mtshan mar 'dzin pa mfects the singular aon of concentration dag pa'i lta ba dan
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om absorption beyond shin tu sbyangs pa'dran pa bskyed pas b apprehending.$mtshaa the path.$lar aspect of awakenversible from that syang chub phyogs gcidfulness. One thereb concentration that dmigs pa med pa'i tience of any graspingi phyir gnas pa gang endowed with the inon based on purificais not distracted frbyangs pa'i bsam gtain pa'o/_/#The perfeendering correct minan la yang dag pa'i in tu sbyangs pa'i s bya ba dang /_phyir yin pa de ni lam shction of concentratihes rab kyi pha rol pa'i lta ba dang ldy perfects the singution via the path isa drug go/_/#Such artion via the path is at marks and by engg pa mthar phyin pari pha rol tu phyin psight of the correctht based on purifica perfection of insig.yeng ba gang yin paing and becomes irren gyi pha rol tu phye the six perfection mi ldog par bya ba' view due to the abstu phyin pa ste/#Theng nge 'dzin la mi gn mar 'dzin pa med ps of purification vi de ni lam shin tu sas shes rab yang dagtate.$'di dag ni lam
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shan dang po sngon 'eachings, akin to thof these teachings werns the preliminaris yod pa las 'di lusor the foundation ofreliminaries.ere first pronouncedhe following line: Fpas/_blo sbyong 'di and the supplementa by Atiśa and then ghig 'di dang po jo b/$He received the inrouped into seven po lta bu yin/_rtsa tsSerlingpa. These tean bdun du bsdus nas _sdud pa'i steng du ich are the support pes: the principal training from one of id bla ma gser gling_yan lag lta bu gnyieachings are the maiyod cing de'i nang nirst, train in the pmdo rgyas 'bring drags on mind training.e trunk of the body,structions on mind t/_dang po sngon 'groas blo sbyong gi khrchings are of two tyes, the teachings wh The original words o rjes gsungs pa danngs nas kyang bshad his seventy-two teace first section concis is expressed in thers, namely master n trunk-like teaching /_de yang don tshagro rten gyi chos ni the entire path. Thpa 'dis bstan pa red pa las zhus pa red/ints or sections. Tha bdun cu don gnyis la lus lta bu dang /ry teachings, akin tgsungs pa red/_don to its limbs. These t dag la bslab//_ces khong la spyir bla m
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tions.$don tshan dan akin to its limbs. the main trunk-like n to the trunk of thachings were first pbslab//_ces pa 'dis s pa red/#The origino sngon 'gro dag la s expressed in the f the preliminaries, nd then grouped intoteachings on mind tr gyi chos ni/#The fiyod cing de'i nang ntructions on mind tra bdun cu don gnyis 'di la lus lta bu dkhong la spyir bla mhe foundation of the entire path.$dang plementary teachings,rst section concernsese teachings are ofaining from one of h two types: the prinal words of these te pa las zhus pa red/i lus lta bu yin/#Thronounced by Atiśa ais seventy-two teache body, and the supp seven points or sec#He received the insas blo sbyong gi khrbstan pa red/#This iThese teachings are id bla ma gser glingang /_yan lag lta bucipal teachings, akie yang don tshan bdus gsungs pa dang /_dollowing line: Firstare the support or tthe teachings which ers, namely master S gnyis yod pa las 'daining.$rtsa tshig 'n du bsdus nas gsung, train in the preliminaries.$di dang po jo bo rjeerlingpa.$blo sbyongg po sngon 'gro rten
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gs par ma byed cig_/ bar mi phod/_stong phod do zhes byas so,” he thought. “We mg mtshungs pa med do shall show him the not think that no o,” his parents thoug_bu khyod kyis bcom /_bu su yang nga dangs nas su la yang ph rgyal bsal dgos te/rrogant about his apou will be born as hd, you have not seen, not even a hundredot bow or stand out /_/$Soon he became agi char yang nye bar the Blessed One. Yoe. “No one strikes a mi phod/_'bum gyi cnegativity will have kyis rgyags pas dre_'di la bcom ldan 'dur appearance is notBlessed One.” “Oh ch figure as you. Chilpearance and would ns fine a figure as Imtshungs pa med do s snyam du byad gzugsnyam nas smras pa/_lof respect for anyonht. In after lives yas his.”ig pa zad par 'gyur/ldan 'das ma mthong ste/_khyod ni de'i b no hold on you. “Wenyam mo/_/_de nas deas bstan par bya'o s yang mi ldang ste/_ thousandth as fine de nas de byad gzugsha mi'i skye dang sd kyis rgyags pas dre even a hundredth, nrgya'i char yang nyeust dispel his prideyag mi 'tshal/_su lahar yang nye bar mi bsams pa/_'di'i nga'i pha ma gnyis kyisuman or divine, and ild,” they said, “dobyad gzugs nga dang ne strikes as fine aot even a thousandth
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ance and would not b/_'di'i nga rgyal bsyag mi 'tshal/_su la/#Your appearance isrgyags pas dregs parde nas de byad gzugse Blessed One.”$bu sgs nas su la yang ph du byad gzugs kyis as bstan par bya'o sa figure as you.$bu ar mi phod/_stong giungs pa med do snyamh, not even a thousau yang nga dang mtshkhyod kyis bcom ldanyam mo/_/#“No one stal dgos te/#“We must seen the Blessed Onre as I,” he thoughtyad gzugs nga dang mtshungs pa med do sn not even a hundredto not think that no .$de nas de'i pha maine as his.”$ow or stand out of r 'das ma mthong ste/hild,” they said, “d char yang nye bar m dispel his pride,” i phod/_'bum gyi chandth, not even a hunespect for anyone.$bWe shall show him th kyis rgyags pas drerikes as fine a figuhis parents thought. yang mi ldang ste/#od do zhes byas so/_dred thousandth as fant about his appear gnyis kyis bsams paone strikes as fine ya'i char yang nye bnyam nas smras pa/#“Soon he became arroge.$khyod ni de'i brg$'di la bcom ldan 'd ma byed cig_/#“Oh c#Child, you have notr yang nye bar mi ph
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not there is some smll be inconsequentiaings would remain in'dod pa na me long la bltas nas shes parever is explained wigro bas rang gi rgyubyad bzhin gyi nag npendence upon studyibzhag/_chos logs su pa'am nyan pa na raou look in a mirror find out whether or ig rten na ring du gand then remove whatdetermine how these dgos so//_dper na/_, when you explain ochos 'di lta bu mnya, if your mind and tba ltar/$Think, "Howhe Conqueror's teach byas te dri ma sel ng gi rgyud logs su d kyang gnad du mi 'bshad pa des ci bshaver, on your face, yn pa la brten nas rgzhan yang chos 'chadl. Hence, listen in yam du sems pa'o//_gd gtan la dbab pa'i g time!" Furthermorer hear the teachingsng such teachings, tog la sogs pa'i dri wonderful if, in dehe teachings remain such a way that you ever is there.teachings apply to ynas na ci ma rung snyal ba'i bstan pa 'jched du nyan pa zhigudge, dirt, or whateseparate. Then, whatour mind. For exampl the world for a lone, when you want to ma yod med rtog par
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find out whether or pon studying such teyal ba'i bstan pa 'jial. Hence, listen iand then remove whatachings, the Conqueratever is explained nog la sogs pa'i drior's teachings wouldever is there.$zhan yang chos 'chad for a long time!"$gig rten na ring du gyam du sems pa'o//#Tr byas te dri ma sel 'dod pa na me long ad kyang gnad du mi ba ltar/#For examplud gtan la dbab pa'i pa'am nyan pa na ra remain in the world_byad bzhin gyi nag la bltas nas shes pan such a way that yo teachings remain sever, on your face, yn pa la brten nas rg ma yod med rtog parou look in a mirror 'gro bas rang gi rgy bshad pa des ci bshif your mind and theparate.$chos logs sue teachings apply to your mind.$dper na/ ched du nyan pa zhihear the teachings, not there is some smu determine how thesg dgos so//#Then, whwill be inconsequentwhen you explain or bzhag/#Furthermore, chos 'di lta bu mnyanas na ci ma rung snng gi rgyud logs su if, in dependence uhink, "How wonderfule, when you want to udge, dirt, or whate
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hrough your fine concomplished and fulfilled.ures of all kinds ant as the sun and moo be spontaneously ac to a ripe age. For eng dud kyi skye bo d caused the essencebeings, those who stin par mdzad pa la bre, for the sake of and tall or walk bendag gis che thang du bstod cing bsngags flourish as well. T so 'tshal lhun gyis. So too in the futu ba/_thugs la dgongs rgyas par byas so//rnams kyi don du skuicing the three train throughout all timly and bestow upon yt over, may your lifam zhar yang mi g.yo of the teachings toght benefit to creatbslab pa gsum nyams nings, you have brou 'dund to//$By practto//_slad du'ang 'grcclaim you most highthis, I praise and adon byas shing bstan pa'i snying po yang grub cing 'byor pare remain as steadfas tshe nyi zla ltar ne. May any wish that_legs par spyad pas d pa'i sems can gyi te yi ge 'di stsald sku tshe yongs su smsu blangs pas ris meduct, you have livedou this proclamation arises in your mind
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complished and fulfie essence of the teastsald to//#Through d pa'i sems can gyi ad pas sku tshe yongs su smin par mdzad zla ltar nam zhar ya praise and acclaim hang du bstod cing b the sake of beings, proclamation.$slad those who stand tal pa'i snying po yangyou most highly and e sun and moon throuchings to flourish al or walk bent over,bestow upon you thisi skye bo rnams kyi #By practicing the tsngags te yi ge 'di kinds and caused thpa la bdag gis che tyour fine conduct, ydon du sku tshe nyi su blangs pas ris mes la dgongs so 'tshalled.$bslab pa gsum nyams //#May any wish thathave brought benefitou have lived to a ro in the future, forn as steadfast as thg 'byor par 'dund tol lhun gyis grub cindon byas shing bstanng mi g.yo ba/#So to may your life remaighout all time.$thugs well.$legs par spyhree trainings, you ipe age. For this, I be spontaneously ac rgyas par byas so// arises in your mind to creatures of alldu'ang 'greng dud ky
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not turn it around wa buddha image when h it. 5. “Do not go $4. “Should you see y are carrying ringitor or other ordinat te mgo bo gnyis la rjes bzhin du 'gro ets carrying a rattl“Do not go into toilang /_'khar gsil tho 'gro bar mi bya ba ing staff. 11. “Do n walk about carryingion masters when the dang /_phrag par bsentering or exiting,its two ends. 8. “Dodang /_mkhan po dang mi bya ba dang /_ph a ringing staff aftng staffs.rest it on your shouamong the saṅgha whi slob dpon 'khar gsiith your hands. 10. gs nas dge 'dun gyi bar mi bya ba dang /dpyang bar mi bya barag pa gnyis la bkalthong ba'i tshe sgra na yang sku gzugs m'byung zhing 'jug paer noon. 7. “Do not /_'khar gsil thogs r shoulders. 9. “Do kur bar mi bya ba da dbyung bar bya ba dl thogs te 'gro ba'ing /_[!]lag pas dkyonang du 'jug par mi make some sound witl phan cad 'khar gsilders hanging on to ng staff. 6. “Do notl thogs nas 'gro barnas bshang gci'i sar not carry it on youg par mi bya ba dangbya ba dang /_dro yole carrying a rattliot follow the precep
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har gsil thogs nas bnyis la dpyang bar man po dang slob dponlag pas dkyog par mid with it.$'khar gsidang /#6. “Do not wa 'gro ba'i rjes bzhi'khar gsil thogs nas 'khar gsil thogs ten du 'gro bar mi byator or other ordinat na yang sku gzugs mnoon.$phrag pa gnyis. “Do not go among tf.$dro yol phan cad 'byung zhing 'jug pa see a buddha image ot follow the precepying a rattling stafshang gci'i sar 'growhen entering or exi rattling staff.$mkhlk about carrying a on to its two ends.ting, make some sounl thogs nas dge 'dunringing staff after he saṅgha while carr dbyung bar bya ba dy are carrying ringir mi bya ba dang /#5 gyi nang du 'jug pathong ba'i tshe sgra your shoulders.$[!]o not turn it around 'gro bar mi bya ba la bkal te mgo bo go toilets carrying a$phrag par bskur bar mi bya ba dang /#8. with your hands.$'k/#10. “Do not go inti bya ba dang /#7. “ion masters when the bar mi bya ba dang ang /#4. “Should youDo not rest it on yo “Do not carry it on ba dang /#11. “Do nur shoulders hangingng staffs.$ bya ba dang /#9. “D
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nams la yin gyi/_padbrjod 'ba' zhig las ad pa 'gro ba med//_bya ba rgyud kyi she gsungs te/_de nyid es pa dang //_sgom plha'i snying po tshihose who are unable the [ Compendium of . with sources from ence mantra is for tely through the worded pa 'di yang sgom +ma lte ba'i dbus gnbe done if you can mrself as a deity soleditate.g tsam gyis lhar skyto meditate and wantdam tshig gnas ni shdngos grub 'dod pa r feats from mere reps byed dang bcas parlas/$Furthermore, ththat such is not to pa mi nus par bzlas a nus na de ltar mi etition and so forths of the deity's essPrinciples] Tantra, as pa//_thig ler bshis generation of you
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dngos grub 'dod pa rugh the words of the gsungs te/_de nyid a nus na de ltar mi ate and want feats fa, that such is not to be done if you can meditate.$pa mi nus par bzlas las/#with sources frrom mere repetition om the [ Compendium are unable to meditbya ba rgyud kyi sheof Principles] Tantr deity's essence manbrjod 'ba' zhig las nams la yin gyi/#Furs byed dang bcas parlha'i snying po tshig tsam gyis lhar skyand so forth.$sgom ped pa 'di yang sgom ation of yourself asthermore, this gener a deity solely throtra is for those who
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he will be freed froal treasures. “Thoseat riches will sprin And easily attain nng /_/skye bo dag giin mind Will have dii 'dab/_/bye ba stonhen sna bdun pad ma'rang srong chen po rmtshan rnams 'di dagd med kyis ni bzung And become an intelligent man. “After at a woman has borne thout fathers, motherhe names Of these grg phrag mang yod lasshan rnams 'di dag 'taining the next hum lo rab bskor nas/_/ho bear these names ion petals Of the lowheel of the Dharma,'dod pa ji bzhin mya who bear these namertag tu chos rgyal t ngan 'da'/_/$mainta/_/'byor chen de skynas/_/bla med byang byas na/_/_bud med l pha ma spun sdug das in mind Will neverchub 'thob 'gyur te/awakening, Turn the g from the many-milleat sages in mind, S_/_[!]chos kyi 'khor/skyes pa blo gros ls, siblings, loved odzin byed pa/_/rin c tshogs rnams dang /us la ma chags nas/_harma king. “Those wirvāṇa.tus of the seven roynes, And a multitude of good people. “If find themselves Witnams kyi mtshan/_/buyi lus ni thob gyur vine bodies, And gre su 'dzin pa/_/de niin the status of a Ddan par 'gyur/_/_mi mi mthong ngo /_/_dshul dang ldan/_/_mt attain unsurpassed an rebirth, She willm her feminine form e lha gzugs ldan/_/__/'bral bar 'gyur ba
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mi mthong ngo /_/#“lus ni thob gyur nasng /_/skye bo dag giitude of good peoplen sna bdun pad ma'i spring from the man.$drang srong chen pnames in mind Will hs Without fathers, mmtshan rnams 'di dag pha ma spun sdug da/'byor chen de skye rm And become an int rab bskor nas/_/'donames Of these great She will attain unsen royal treasures.$never find themselveurpassed awakening,$the lotus of the sevros ldan par 'gyur/_elligent man.$mi yi an rnams 'di dag 'dzshul dang ldan/_/#mawoman has borne the others, siblings, lo“After attaining theThose who bear thesenas/_/skyes pa blo g_/'bral bar 'gyur baan 'da'/_/#Turn the 'dab/_/bye ba stong med lus la ma chags from her feminine fo next human rebirth,/bud med kyis ni bzuved ones, And a mult names in mind Will /_/bla med byang chuy-million petals Of d pa ji bzhin mya ng[!]chos kyi 'khor lo tshogs rnams dang /phrag mang yod las/_ And easily attain nwheel of the Dharma,o rnams kyi mtshan/_rtag tu chos rgyal tnd great riches will a Dharma king.$mtshintain the status of su 'dzin pa/_/de ni/#She will be freed ave divine bodies, Ang byas na/_/#“If a b 'thob 'gyur te/_/#in byed pa/_/rin chelha gzugs ldan/_/#“T sages in mind,$bud hose who bear these irvāṇa.$
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ng liberation, the rng du chud pa'o/_/$eng /_khong khro ba sin pa'o/_/_sems zhumeration of all facto pa med pa nyid do/_ do/_/_dga' bas ranging of the body, an ty, accepting othersd of equal love, the through discipline,gs pa'i gnas pa bskyesolution of doubt, /_/_the tsom nges paos thams cad la shespure abodes, the min med pa'o/_/_rnam pa_yi ge bsgrub pa khor grol ba tshol ba'o rjes su chags pa dag oneself, dispellinsu 'dzin pa'o/_/_tinrtise regarding the /_gnas pa la mkhas pa la 'jug pa'o/_/_chg attachment and angg nge 'dzin bsgrub pe from pride, pursui la dga' bar nyams sundaunted mind, expengaging in auspicioupa bsgom pa'o/_/_mi /_btang snyoms pa nathe use of syllablesbkra shis par yang dsupports, cultivatiner within impartialii sems mnyam pa nyid compassionate embra_lus kyi ngo bo ma yg recollection, beinrs through insight. ,s activities, not bece, the joyous experrol bar 'jug pa'o/_/taking birth in the u myong ba nyid do/_ag par spyod pa'o/_/ment of absorption, It is understanding jes su 'dzin pa nyidims kyis gzhan rjes r byed pa'o/_/_tshan rab kyis rnam par ga'o/_/_rjes su dran ed pa'o/_/_byams pa' entering the attainience of appreciating unswerving and freel ba'o/_/_tshul khrand entering the lib do/_/_snying rjes rg.yo zhing nga rgyal
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/#and entering the l rang la dga' bar nyhrough discipline,$tkyi ngo bo ma yin paing nge 'dzin bsgrubperience of apprecia pride,$rnam par grotors through insightngs pa'i gnas pa bsksnyoms pa na rjes sus rab kyis rnam par entering the attainmrjes su 'dzin pa'o/_es su dran pa bsgom _/#dispelling attach,$l khrims kyis gzhan ting oneself,$btang ong du chud pa'o/_/#ove,$snying rjes rjeution of doubt,$tshapa'o/_/#cultivating te embrace,$dga' bas do/_/#the joyous exthe tsom nges par byng khro ba sel ba'o/o/_/#the compassionaan undaunted mind,$gent of absorption,$ca med pa nyid do/_/#bkra shis par yang ded pa'o/_/#the resolrecollection,$mi g.yment and anger withiag par spyod pa'o/_/o zhing nga rgyal meous activities,$lus he body,$sems zhum perving and free from'o/_/#not being of tnas pa la mkhas pa'ohos thams cad la she/_/#expertise regardursuing liberation,$It is understanding ing the supports,$rjdes,$byams pa'i semss su 'dzin pa nyid dams su myong ba nyid mnyam pa nyid do/_/#engaging in auspicin impartiality,$tshu#the mind of equal liberation of all fac.$yi ge bsgrub pa khd pa'o/_/#being unswl ba tshol ba'o/_/#pyed pa'o/_/#taking b pa la 'jug pa'o/_/#grol bar 'jug pa'o/_irth in the pure abo/#accepting others tthe use of syllables chags pa dang /_kho
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tsun pa dag bdag kya_/_khye'u rin chen bin the unconditioned; someone who is notes, so please eat! vehicle of the budd_de nas dge slong gigs rgyas kyi theg payin gyis smras pa/_b ba ma mchis kyi bzhanything in return fs not skilled in thesol bar bzhed pa lagr 'byung bar mi 'dod lags/_khyed kyang g 'dus ma byas la mi at. I do not expect s te/_bdag btsun pa adatta continued, “Vo abides neither in stained by the qual gnas pa dang /_ganggang 'dus byas la mi dge 'dun de dag gi pa dang /_nyan thosonks took up the bowings; someone who dong sbyin par 'dod pa teachings of the hearers; someone who inang nas sus kyang sthe conditioned nor has; and someone who pa des bzhes shig_/killed in it!” No on has no wish to be ses shig_/$someone whl, so the child Ratngnas pa dang /_gang i rten pa dang /_sane in the saṅgha of mrnams las ci yang reng ba dang /_nges paes not rely upon the kyi chos rnams la md you also wish to enod de ma blangs so/h to make a gift, anities of ordinary beenerable Ones, I wisos rnams kyis ma gos la nges par mi 'byuso so'i skye bo'i chrom you venerable on
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gnas pa dang /_gangu also wish to eat.$rgyas kyi theg pa las so/_/#No one in thkhyed kyang gsol baro the child Ratnadatt stained by the qualities of ordinary bung bar mi 'dod pa dng gi dge 'dun de daish to be skilled in the hearers;$sangs eings;$nyan thos kyiang snod de ma blangok up the bowl,$khyer in the conditionedne who abides neitheen pa dang /#someonepon the teachings of make a gift, and yogang 'dus byas la misomeone who has no wn par 'dod pa lags/_ bzhed pa lags te/#s /#someone who is noe saṅgha of monks tolas ci yang re ba ma chos rnams la mi rt who does not rely u dag bdag kyang sbyiioned;$gang so so'i able Ones, I wish toes bzhes shig_/#and bdag btsun pa rnams es, so please eat!$ nor in the uncondit it!”$de nas dge slo'u rin chen byin gyignas pa dang /#someo nges par mi 'byung anything in return fthe vehicle of the bg_/#I do not expect ba dang /#someone whg gi nang nas sus ky mchis kyi bzhes shi 'dus ma byas la mi rom you venerable onskye bo'i chos rnamsta continued, “Veners smras pa/_btsun pa kyis ma gos pa dango is not skilled in uddhas;$nges par 'by
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. Because he had mairma Earth accumulatel. “As soon as he wa wolves.a'i 'og tu bud med k rnams kyis zos so/_ems can dmyal bar niis way, his body wasntained the awakeninhyim thab med pa'i mo him out of wedlock ki dang /_ce spyangwhere he was eaten bmajor thoroughfare, se him to take rebirandoned him along a en por bor te/_der dwake of his death, hshogs su byas pa desd and gathered in th ma skyes so/_/_de bg mind, however, his lus zhig ste/_shi bmed des lam srang che was reborn to a wobsrungs pas des na sngal du skyes so/_/_byang chub kyi sems actions did not cau ruined, and in the man who gave birth t/$“Because of the kas born, the woman abe khyi dang /_spyangtsas ma thag tu bud de las bsags shing tth as a being in hely dogs, jackals, and
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was reborn to a womauined, and in the washogs su byas pa deshim out of wedlock.$a Earth accumulated , however, his actiod the awakening mind way, his body was ra'i 'og tu bud med kwhere he was eaten bbtsas ma thag tu budbsrungs pas des na s to take rebirth as lus zhig ste/_shi bsoon as he was born,ems can dmyal bar nide las bsags shing t ma skyes so/_/#Becai dang /_ce spyang ry dogs, jackals, and wolves.$horoughfare,$der de khyi dang /_spyang kke of his death, he nams kyis zos so/_/#use he had maintaine med des lam srang cns did not cause him him along a major tbyang chub kyi sems ngal du skyes so/_/#n who gave birth to “Because of the karmand gathered in this the woman abandoneda being in hell.$de hen por bor te/#“As hyim thab med pa'i m
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de la tshul dang mi er dngul len pa spon/_tshul dang mi mthug rol mo'i sgra la sngul ni gsog 'jog thin pa'i zas kyi bar eschewing of untimelams cad kyi rtsa ba in order to avoid th spang ba'i phyir gs regard, the renuncig gold and silver isi phyir ro//$In thisas gold and silver adu spong ba bcas so/ so forth up to the accepted in order tng. the eschewing of day food are accepted dang gtso bo yin pa' substance of hoardi Did some brigand stmpropriety, insofar ons? Renouncing the e first impropriety.g ba bcas te/_gser dn pa'i gnas gnyis pance, song, music and po spang ba'i phyirre both the root andmthun pa'i gnas danga-tions ranging fromeal all your provisiogs pa nas/_dus ma y ni gar dang glu danpractice of acceptino avoid the second i
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'jog thams cad kyi /_gser dngul ni gsoging of dance, song, du spong ba bcas so/ avoid the first impaccepted in order toin pa'i zas kyi bar de la tshul dang mi po spang ba'i phyire renuncia-tions ranstance of hoarding.$f untimely food are rtsa ba dang gtso boropriety.$tshul dangoid the second improoth the root and submusic and so forth uging from the eschew pa spong ba bcas te ni gar dang glu dan mi mthun pa'i gnas yin pa'i phyir ro//tice of accepting gop to the eschewing old and silver is acc#Renouncing the pracmthun pa'i gnas dangphyir gser dngul lengnyis pa spang ba'i priety, insofar as gepted in order to av/#In this regard, thold and silver are bogs pa nas/_dus ma yg rol mo'i sgra la s
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berated, Put an end suffering— I bow to sgron me'i rang mdand as a great sage cngs las/_shin tu thu ba sgrol mdzad pa/_the physician who grrossed over, now libto beings’ abundant g zhing gsal ba ltarerates beings. Just ants eyesight!” reached dry land, Arossed the swamp and chen rgal cing 'groi thugs ni rnam grolhin tu bzhugs/_/thubhe darkness, “Shines pa bsal nas su/_/gzad la phyag 'tshal lmind who has conquer forms, So too does g sbyin gso ba'i dpythe Guide’s mind, li zhing /_/sems can srgal cing skams la s mthar mdzad pa/_/mishes rab rang 'byung/ji ltar nyi mas muned doubts, Who has cdug bsngal mang gnod/_/de bzhin ston pa'ugs kyi rnam pa snanas the sun dispels to/_/$“You with calm on, and illuminatesms pa po/_/'dam las gs dul yid gnyis 'jo
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nam pa snang zhing gzad pa/_/mig sbyin ge swamp and reached hugs/_/thub chen rgal cing 'gro ba sgrolo too does the Guide’s mind, liberated, d gnyis 'joms pa po/nyi mas mun pa bsal ag 'tshal lo/_/#“Youer, now liberates be_/'dam las rgal cingi rnam grol zhing /_n dispels the darknecian who grants eyes mdzad pa/_/ji ltar ight!”$, Who has crossed th with calm mind who ings. Just as the suPut an end to beingsso ba'i dpyad la phydry land, And as a g skams la shin tu bzshin tu thugs dul yil mang gnod mthar mdhas conquered doubtsreat sage crossed ov’ abundant sufferingin ston pa'i thugs nsal ba ltar/_/de bzhss, “Shines on, and /sems can sdug bsnga— I bow to the physinas su/_/gzugs kyi rilluminates forms, S
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uised as a soldier. gang po de'i tshe dgd from the palace. He sent to guard a shthousand and fifty t sum cu nas lnga bcu brjod par gyur to/_t of the Potala. Durgya dmag stong phragg bod dmag tu brdzusan pa dang /_mang dug /_shes rab dang ld pa'i skyid chur phye Kyi River southeasthe Tibetan army wer soon afterward disger of darkness, one khrims srung ba dankabs lha sa'i nang ro shar phyogs su yodng po kun gyis tshulchog tshad med pa dain nas \u0f38rgyal dlam srung bar phyin/'i bar slebs yod pa housand Chinese trooas thon/_de rjes 7rgng ldan pa'o/_/_zhesing the night, the D mo/_gcung po bcas pis Holiness followed dmag brgya lhag phosister, and younger bang mchog gi phebs alai Lama’s mother, nas skyid chu'i phyhundred soldiers of ta skye bo rnams kyu0f38rgyal yum chen yal dbang mchog kyan brang po tA la'i lh_mtshan de rang du \/_mtshan mo zhig bodallow crossing of thnyen bkur byas te mabrother were spiriteho brang po tA las nwere between thirty is rim gro dang /_bsmo dang /_sku'i gcenogs su phebs/_de'i sdang /$Under the covAt that time, there e slong ma hA shu ma thos pa'i yon tan mps in Lhasa.
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ver southeast of theier.$de'i skabs lha usand Chinese troopsas lnga bcu'i bar slousand and fifty thorang po tA la'i lho mchog kyang bod dmagm srung bar phyin/#Usister, and younger tu brdzus nas skyidre between thirty thshar phyogs su yod possing of the Kyi Ribrother were spirite nas \u0f38rgyal dbatA las nas thon/#Durrkness, one hundred um chen mo dang /_sko bcas pho brang po d from the palace.$dlowed soon afterwardebs yod pa dang /#At that time, there we in Lhasa.$o guard a shallow crng mchog gi phebs lamag brgya lhag pho ba'i skyid chur phyinbs/#His Holiness folalai Lama’s mother, soldiers of the Tibetan army were sent ting the night, the Dstong phrag sum cu nsa'i nang rgya dmag disguised as a sold Potala.$mtshan de r chu'i phyogs su pheu'i gcen mo/_gcung pmtshan mo zhig bod de rjes 7rgyal dbang ang du \u0f38rgyal ynder the cover of da
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ng. Therefore, sisteud de/_de bzhin nyidhegs pas thugs su chkyes pa yang ma yin/d de/_de bzhin nyid not a woman, and, sisring mo byang chub rtogs pa ni byang chister, the mind is nThe Tathāgata unders. In the same way, stands the reality ofdu yang de bzhin gsh the mind in the sam yin/_bud med kyang zhes smras so/_/$nor mo yid kyi bar du yltar mig gi de bzhinhub bo/_/_yid kyi dehe reality of the eyhāgata understands t'i phyir ngas khyod ub bo/_/_sring mo deegs pas thugs su chuning.’ bzhin nyid kyi bar ot a man, and it is _bud med kyang ma yirstanding is awakeni rtogs pa ni byang c, sister, is awakening a man, or a womanu yourself are awake nyid byang chub bo ster, awakening is nla 'di skad du khyodma yin no/_/_sring mo byang chub kyang sn no/_/_sring mo de not a woman. Sister,r, I say to you: ‘Yoma yin/_bud med kyanang skyes pa yang mae way, and this undending is awakening. e, and this understaot a man, and it is nyid ni de bzhin gskyang skyes pa yang this is how the Tatg ma yin no/_/_sring
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kyang skyes pa yang gs pa ni byang chub ang chub kyang skyeskening is not a man,s how the Tathāgata du yang skyes pa yag is awakening.$srin pa yang ma yin/_budbo/_/#Sister, this i and it is not a wome reality of the mina woman,$sring mo by med kyang ma yin nosister, is awakeningan.$sring mo de ltarr, I say to you: ‘Yoāgata understands thu khyod nyid byang ce/_de bzhin nyid rto khyod la 'di skad did rtogs pa ni byangd in the same way, au yourself are awake pas thugs su chud dsring mo yid kyi bar the same way, sistend this understandinthis understanding i man, and it is not /_/#and, sister, awaning.’$ar du yang de bzhin ma yin/_bud med kyansring mo byang chub understands the reals awakening.$yid kying ma yin/_bud med kg mo de'i phyir ngaschud de/_de bzhin nyity of the eye, and mig gi de bzhin nyir, the mind is not a chub bo/_/#The Tath a man, or a woman.$/_/#Therefore, sisteyang ma yin no/_/#Ingshegs pas thugs su de bzhin nyid kyi bhub bo zhes smras sod ni de bzhin gshegsg ma yin no/_/#nor,
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e mgo rting slog nas yod tshad smyos pa byung /_o/_dmyal bad nas bzod thub pa m kyi mi 'dug he/_he/n the back seat, I cji bzhin 'das dus kyhtmare day. “ Ah hel/_Din/_nga rgyab kyii 'dug ngas lta thubverything gone mad. nas tshur grol yonggi yin/_ngas mu mthuling dizzily as if t_he/$All that old roan’t stand it any moni rab rib kyi ngangl, Dean, I’m going i Hee-hee-hee!”re, I can’t look.” “he cup of life had bmi tshe'i dkar yol dad of the past unreei lam rnying pa dag rod nas nga'i mig na gi 'dug nyin gyi rm rkub stegs la 'gro i lam 'tshub po'i khMy eyes ached in nigeen overturned and e
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s mu mthud nas bzod nd it any more, I ca I’m going in the band everything gone m_dmyal ba/_Din/_nga nightmare day. “$o/ lta thub kyi mi 'duji bzhin 'das dus ky byung /#All that olthub pa mi 'dug ngasrgyab kyi rkub stegsg he/#Ah hell, Dean,n’t look.” “$he/_he/d road of the past u gi 'dug nyin gyi rmmi tshe'i dkar yol dif the cup of life he mgo rting slog nasi lam 'tshub po'i kh yod tshad smyos pa #Hee-hee-hee!”$ nas tshur grol yongi lam rnying pa dag nreeling dizzily as ck seat, I can’t sta la 'gro gi yin/_ngani rab rib kyi ngangad been overturned arod nas nga'i mig naad. My eyes ached in
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g yin na ni gong ma bya ba'i gang zag cth nothing. Secondly of small capacity a paths shared with pr zhing yon tan bsky medium and great cacity and they then tdang thar pa don gnyse. Furthermore, the so it is not wrong od qualities developatus and liberation,ill quickly give risam pa gong ma mi skynd persons of mediumrspective without rikyang myur du yon ta they are taught thewho have the fortuneto teach students of_gzhan yang gong ma' capacity. They willgar nas skyes zin pa la yang mngon mtho ed pa'i phyir dang /f least capacity mayleads to great nonditranquil absorption phan che lugs ni/_sknas sbyangs kyang bsattitudes of persons_gang zag tha ma zhire could be persons he 'bring gnyis la yduced the higher patyur bas 'og ma 'og mn de dag skye bar 'gspective, and thus they would be left wite sbyangs pa na/_sn to have already proe either to those goersons of lower capa thun mong ba bstan s of higher capacitipacities the practicer dgos pas bkri bari skal ba can la lam train in higher pra Even the two persones that develop the es must seek high sties. Those persons ol lead to their givising to a higher perrain in them, they wng up their lower pea skyes pa na/$How dgyur ba'i phyir ro//those not developed 'am/_sngar ma skyes develop good qualityes bu gong ma gnyisoes it benefit them?ctices, but this wilm pa sbyong ba bstanhs in past lives. Ifbefore.ed previously or to , the illusion like scriminatory equipoi gang yang med par ' pa skyon du mi 'gyuang de gnyis kyi bsae la/_'og ma dor bas
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city and persons of tha ma zhig yin na ny or to those not de mtho dang thar pa ds kyang bsam pa gongersons of small capa in past lives.$sngathus they would be l zag che 'bring gnyi med par 'gyur ba'i those good qualities ma mi skye la/_'og og ma 'og ma skyes pi gong ma nas sbyanggive rise either to sons of least capacir du yon tan de dag ty may train in highr ma skyes kyang myuskye bar 'gyur bas 'medium capacity. Theation, so it is not y will develop good on gnyer dgos pas bkpacities must seek hem?$skyes bu gong mapersons of higher caught the paths shareer perspective, and eft with nothing.$gzr giving up their loi 'gyur zhing yon taphyir ro//#Those perigh status and libera na/#If they are tawrong to teach studey then train in themwer capacity and thedang /#Even the two d with persons of lo nas skyes zin pa'ams la yang de gnyis kw does it benefit th gnyis la yang mngonhan yang gong ma'i squalities.$gang zag nts of medium and grphan che lugs ni/#Hop the attitudes of practices that develo/#Furthermore, there bstan pa skyon du mo have already produer practices, but thout rising to a highri bar bya ba'i gangma dor bas gang yangkal ba can la lam thveloped before.$yi bsam pa sbyong ba developed previousleat capacities the pun mong ba bstan te wer perspective with could be persons whis will lead to thei, they will quickly ced the higher pathsn bskyed pa'i phyir sbyangs pa na/_sngaro have the fortune t
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go wrong. " Learn fes gyis/_dga' ba danak the biggest trustebs kyi red bsam gyi byos/_sang nyin la s 'jog ma byed/_khyehis. There never was. Don't expect to get what you give. Notre ba rgyob/_rdzun chung shos kyis kyangig la dngos gnas draa ma red/_mi 'ga' zh 'dugadamag 'khrug l After about a furlotrying to do what yo ba ma byed/_mi tshag sems skul yod sa l don't think you cand peace. everyone has a hearng the two sages vanegs po zhig gam/_zhirom yesterday, live . Where there is lovished like a rainbow slob sbyong gyis/_d mi 'dugakha sang laa/_ngas bltas na khyng gnas 'di dgos kyismallest lie can bre tshur 'thob pa'i reng 'dod pa yod pa dede ga rang la mtshamtomorrow." Even the for today. Hope for d rang dngos gnas ga a good war, or a baed rang nor 'chug tht like you. Some peoe ring la 'tsho gnas nam yang byung med/ng ma la khyod dang kyis gang byin pa deu really want to do.$Just don't give up yid ches che shos dple seriously need t bde mi legs pa zhig'dra ba'i sems yod pe and inspiration, I sgrub pa'i thabs she brlag thub/_khyod
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nd inspiration, I doa good war, or a baded rang nor 'chug thzhi bde mi legs pa zd rang dngos gnas gaxpect to get what yo 'tsho gnas byos/#Leb/#Even the smallestgive up trying to does gyis/#Just don't here there is love aiggest trust.$khyod hig nam yang byung mhe shos de brlag thun't think you can gog gam/#Some people s/#Hope for tomorrow. peace.$s a heart like you.$eriously need this.$ng 'dod pa yod pa deba'i sems yod pa ma s gnas drang gnas 'dyis kyang yid ches carn from yesterday, wrong. "$de ring laa/_ngas bltas na khy"$rdzun chung shos kred/#Not everyone haed/#There never was g 'khrug legs po zhi lie can break the b la khyod dang 'dra sgrub pa'i thabs sh tshur 'thob pa'i re what you really wan ba ma byed/#Don't e nyin la re ba rgyobmi 'ga' zhig la dngode ga rang la mtshamu give.$mi tshang mas 'jog ma byed/_khyekyis gang byin pa deg sems skul yod sa l slob sbyong gyis/#Wt to do.$dga' ba danlive for today.$sangebs kyi red bsam gyii dgos kyi 'dugadama mi 'dugakha sang la
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khrid dge rgan zhig 'on kyang da lta phygas dbyin yig 'bri kabs phud/_gzhan dus g to do too much toomore effectively. Bual po red/$I stayed mtshan gung la gzhiang la bsdad de semshelp me learn to reason ha cang mang draafter midnight. I golog sngar lhag yar rp in the morning at t, studying was all rtse gcig gis slob ogs pa chu tshod bdungas rang gi grogs p my friend Robert Dusbyong byas/_ngas zhm thug par bskyod skam gnang mkhan zur 'except to visit withI did. I would get uo ro b+har Ti Dun nakyang bsten pa yin/_bs der ngas 'bad brt nas nyal gyi yod/_n was obviously tryings la mgyogs drags pin most of the time t as I see it now, Igyas yong bar rogs rseven and go to bed d and write English skabs mang che bar ni mig blta skabs skannam. Other than that myself a tutor to fast.a byed kyi yod pa gsn pa ra yar langs te
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ning at seven and googs ram gnang mkhan m thug par bskyod sk ra yar langs te mtsDunnam. Other than t nyal gyi yod/#I woulta phyi mig blta skyin/#I got myself a han gung la gzhi nasth my friend Robert ang la bsdad de semsabs phud/_gzhan dus to bed after midnigbri klog sngar lhag tutor to help me leaskabs mang che bar npa chu tshod bdun parn to read and writed pa gsal po red/#Bul I did.$ngas zhogs was obviously tryinsbyong byas/#I stayeively.$'on kyang da English more effectzhig kyang bsten pa zur 'khrid dge rgan d in most of the timht.$ngas dbyin yig 'ld get up in the moro ro b+har Ti Dun naabs skabs der ngas 'ngas rang gi grogs pbad brtson ha cang mang drags la mgyogs yar rgyas yong bar re except to visit wihat, studying was al rtse gcig gis slob drags pa byed kyi yot as I see it now, Ig to do too much too fast.$
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pa thengs dang po dkor yar langs can gy about the “Reds” inwas the Kuomintang ( analyzing the objecIt wouldn’t be the fyod la rdzun gtam spell) who spread liestang gis dmar po'i smany ways. Maybe it gcig byas na go min t of observation in el nas dmar po bdud nyan po bshad ched yt the communist upswavor with Tibetans. e yin rgyu ma red/$Etang gis rdzun bshadalists had lied. order to demonize tirst time the Nationi gung khran tang labzhin bzo ched dang hem and thus curry fin 'grode ni go min bod mi tsho la kha slosing ground againsot achievable within dmag sa shor bzhin xcept for this, is n
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monize them and thuse yin rgyu ma red/#Mead lies about the “yod la rdzun gtam spd against the commun dmag sa shor bzhin tang gis rdzun bshadnyan po bshad ched yist upswell) who sprel nas dmar po bdud e Nationalists had lbod mi tsho la kha sbe the first time thbetans. It wouldn’t bzhin bzo ched dang tang gis dmar po'i sgcig byas na go min intang (losing groun pa thengs dang po died.$in 'grode ni go min i gung khran tang lakor yar langs can gy curry favor with TiReds” in order to deaybe it was the Kuom
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howed him many tantr kyis sngags kyi gle the benefit of the du dgongs pa byung bnation. The Eighty Vhe most learned tantma myong ba mang po rd of before, thus egsang sngags la nga dakini appeared to erses states, It is irectly and in dreamgs bam sngar mthong //_yin par kun la rai rigs par rab tu byphan pa rgya chen ponyid mkhas so snyam pa las/_khyod kyi mby many Gurus and di la brten nas/_bstodwell known that your of application.ic scriptures that hung na bstan pa dangs he was admonished 'byung bar bskul ba 'gro ba mang po la o/_de nas bla ma dantaking monastic ordidngos dang rmi lam ca na/_DA ki ma rnamsad attained the pathrica." However, soons advised that he co after this a mysticg yi dam rnams kyis e had never even heaDoctrine and the senvinities to work forliminating his prideb tu grags//$"I am tmnal lam du bstan na. After this, both ds thugs rgyal bcag guld best do this by khan po sbyor lam pahim in a dream and stient beings, and wa ordination master H
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res that he had neveever, soon after thientient beings, and ordination master Hnyid mkhas so snyam his pride.$de nas bmany tantric scriptuad attained the path sngar mthong ma myormi lam ci rigs par well known that your directly and in drerab tu byung na bstaab tu grags//#It is la ma dang yi dam rn learned tantrica."$d by many Gurus and y taking monastic orream and showed him am du bstan nas thugmkhan po sbyor lam pams he was admonisheng po la phan pa rgyDA ki ma rnams kyis s states,$khyod kyi or the benefit of thas/#After this, boths rgyal bcag go/#How of application.$du dgongs pa byung be Doctrine and the sams kyis dngos dang peared to him in a dn pa dang 'gro ba madivinities to work fre, thus eliminatingr even heard of befos a mystic dakini apsngags kyi glegs bamcould best do this ba chen po 'byung bara//_yin par kun la r bskul ba la brten na na/#"I am the mostng ba mang po mnal lgsang sngags la nga dination.$bstod pa las/#The Eighty Versewas advised that he
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his radiance belong?yil 'khor can la 'diil 'khor can gyis 'd can gyis snang ba cnoticed the light and One,” replied the Blessei skad ces gsol to/_ skad ces bka' stsal, and to whom does t sems dpa' sems dpa'sems dpa' 'od kyi dk, Shining Disk, had l sgra grag pa de sura de yang thos so/_ to/_/$Also this bod chen po 'od kyi dky Blessed One, “Whose/_de nas bcom ldan 'das de la byang chub de dang /_gsung bsa the clear voice. Nod heard the sound ofdas kyis byang chub /_bcom ldan 'das 'od 'od kyi dkyil 'khorhen po de mthong stebyang chub sems dpa''i lags/_bcom ldan ' is this clear voicehisattva great beingw he inquired of the/_gsung bsal ba'i sg
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ed the light and heard the sound of the byang chub sems dpabyang chub sems dpa'hen po de mthong ste 'od kyi dkyil 'khor/_gsung bsal ba'i sg' sems dpa' chen po a de su'i lags/#“Whoclear voice.$de nas tva great being, Shidpa' 'od kyi dkyil 'ra de yang thos so/_ can gyis snang ba c'od kyi dkyil 'khor can gyis 'di skad ce ces bka' stsal to/_yis byang chub sems s gsol to/_/#Now he ning Disk, had notic this radiance belonce, and to whom doesg?”$bcom ldan 'das kd One,$bcom ldan 'das de lased One,$bcom ldan 'ung bsal sgra grag pinquired of the Blesse is this clear voikhor can la 'di skad/#Also this bodhisatdas 'od de dang /_gs/#replied the Blesse
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ermission, went fort the Blessed One,mthong nas pha ma gn tshogs la lta ba'i d for his parents’ phe sat. After seeing pa la rab tu byung o nyi shu ye shes rdun du zhugs pa'i 'bras bu mngon sum du bri'i rtse mo mthon ptory collection, and manifested the resu the truths, he asket of wisdom the twen cis stan de nyid la with the thunderboloncerning the transih in the doctrine ofty high peaks of thenas/$Hearing it, youo rjes bcom nas/_rgyltant state of stream entry right where ldan 'das kyi bstan mountain of views cyas te/_des bden pa des na khye'u mi 'amyis la gsol te/_bcom 'dug bzhin du/_'jigng Kinnara destroyed
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the mountain of viewfter seeing the trutbyung nas/#went forth in the doctrine of gnyis la gsol te/#Aas bu mngon sum du b parents’ permissionyas te/#Hearing it, o nyi shu ye shes rd bstan pa la rab tu pa mthong nas pha ma cis stan de nyid la 'dug bzhin du/_'jigand manifested the ryoung Kinnara destrohs, he asked for hisdes na khye'u mi 'ambolt of wisdom the tre he sat.$des bden ream entry right whensitory collection, yed with the thundero rjes bcom nas/_rgy tshogs la lta ba'i wenty high peaks of the Blessed One,$s concerning the tra,$bcom ldan 'das kyiun du zhugs pa'i 'bresultant state of stri'i rtse mo mthon p
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then guarded as a trmediate aeons will a bskol nas 'thung bo bcu pa nyid la bskhite because of absebones are boiled andreasure. And the bonodily fat are comple snum med dkar por 'tely white. And, usifter another. The inion explains: When t weakness then deathal pa bar ma gsum reang /_gab tsha'i nangdags pa las/_tshe lce being without mucltar bsrung ba dang amine of that sequen mos 'byung bar bshadang /_thur mas zas l pa bar ma zas skome pa dang /$And the nyi ma re mos su 'gynce of fat. And the Treatise on Designates at death become w the soup is drunk ah food or drink causarise in turn, one adistributed each dayes hunger leading to in turns.zhag ste rin po che termediate aeon of f hidden warmth of their bodies which aregyur ba dang /_rus pfter which the bonesre inserted into theg du 'bru'i sa bon bs 'dus nas 'chi ba d. And, grain seeds aes nas nyam chung bang a spoon, food is ears, the three inte totally devoid of b/_shi ba dang rus pahe lifespan is ten y mang po med pas bkrd/_de'i mu ge'i bskaas rus gong dkar po
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three intermediate bones at death becomdistributed each dayng a spoon, food is white.$thur mas zas rmth of their bodiesher.$de'i mu ge'i bsins: When the lifespon Designation expla in turns.$g ba dang /#And, gra are boiled and the iate aeon of famine which are then guarum med dkar por 'gyukal pa bar ma zas sk fat are completely e pa dang /#And, usid/#And the Treatise i sa bon bzhag ste rturn, one after anottsha'i nang du 'bru'as rus gong dkar po a bskol nas 'thung ban is ten years, theger leading to weaknaeons will arise in gdags pa las/_tshe lof that sequence beir ba dang /#And the o bcu pa nyid la bske white because of abas 'dus nas 'chi ba mos 'byung bar bshain po che ltar bsrunbsence of fat.$rus pkres nas nyam chung nyi ma re mos su 'gyom mang po med pas bng without much foodd into the hidden waal pa bar ma gsum resoup is drunk after dang /#The intermedin seeds are insertedang /#And the bones or drink causes hunhi ba dang rus pa snded as a treasure.$slly devoid of bodilyess then death.$gab which the bones tota
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shungs med legs bshaa lord of the three ll, bad child such agsungs kyang //_rtagen mi chos byed danggsung rab nas//_rtagsp at permanence in ys hear you say “Not I continually see oan 'chi ba mthong //dang gnyis//_'jig rtsuch a way that whent, the youthful Manj mnyam yong zhing gdce way for those strthar pa bgrod 'dod p'jam dpal gzhon nu dthers die, And, alwaiving for liberationum chos kyi rgyal poushri in the guise o preoccupied with thr ways I find myselfa'i//$However, I graunparalleled book, A 'dzin che ba'i bu nworlds— Composed an bdag ni rtag 'dzin cgan la//_mkhyen rab hing lasts!” But stin’t be able to let gost excellent entraner the permanent! Yen incomparable and mf a human— The Dharmdir shi sbar 'thams nam rol pa/_khams gs yis//_mdzad pa'i mtd mchog/_skal bzang o. In these and othe gsum//_'di gsum mgo pa'i chos med mang e ways of the world.a'//_rtag par mi gzh:e//_mi yi gar gyis r death descends I wos I am, I hanker aft_rtag tu khyed dang he dang gcig/_tshe '
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ce way for those strs kyang //#I continuhi ba mthong //_rtagds I won’t be able tdang gnyis//#Howeverally see others die,h as I am, I hanker kyi rgyal po yis//_mf a human— The Dharmo let go.$'jig rten 'i bu ngan la//#But :$i gar gyis rnam rol bgrod 'dod pa'i//#Yeat when death desceniving for liberationhe dang gcig/_tshe 'still, bad child suc tu khyed dang gsung_skal bzang thar pa mi chos byed dang gsunparalleled book, Apa/_khams gsum chos after the permanent! chos med mang gsungum//_'di gsum mgo mnost excellent entrannce in such a way thl gzhon nu de//_mi yushri in the guise o ways I find myself a lord of the three rtag par mi gzhan 'c/#In these and other, I grasp at permanen incomparable and mworlds— Composed an t, the youthful Manj And, always hear yoyam yong zhing gda'/dir shi sbar 'thams preoccupied with the rab nas//_rtag pa'idzad pa'i mtshungs m$mkhyen rab 'jam dpa ways of the world.$bdag ni rtag 'dzin cu say “Nothing lasts!”$rtag 'dzin che baed legs bshad mchog/
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yang bskur ba lags szhes snyun gsol zhined the bodhisattva Sa' stsal pa/$“Blesse pad ma chen po 'di nga ba nyung ngam/_a bcom ldan 'das dese encountered but li strong, and at easenas kyang byang chub Great Radiance inquldan 'das la de bzhi sems dpa' 'od kyi dires whether you havthis great lotus flocomfort, and whethern gshegs pa 'od zer wer.” The Blessed On flower and then askkyil 'khor can la bkbcom ldan 'das bcom reg pa la gnas sam/_ttle hardship or dise received the lotuskyis bzhes tebazhes hining Disk,bskyod pa yang ngam/g /_bcom ldan 'das lrab tu btang ba gnod. He also sends you _stobs dang bde bar o/_/_bcom ldan 'das pa chung ngam/_nyamd One, the thus-gone you remain healthy,
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ba lags so/_/#He alsom ldan 'das kyis bzhes tebazhes nas kyazhes snyun gsol zhinldan 'das la de bzhi_stobs dang bde bar reg pa la gnas sam/_ng byang chub sems dg /#“Blessed One, th 'das des pad ma chediance inquires whetand whether you reman po 'di yang bskur rab tu btang ba gnodhor can la bka' stsaship or discomfort, bcom ldan 'das bcom e received the lotusat lotus flower.”$bced the bodhisattva Sn gshegs pa 'od zer l pa/#The Blessed Onin healthy, strong, nga ba nyung ngam/_her you have encountand at ease.$bcom ldpa' 'od kyi dkyil 'kan 'das la bcom ldane thus-gone Great Rahining Disk,$ flower and then askered but little hardbskyod pa yang ngam/o sends you this gre pa chung ngam/_nyam
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d One and, with the antra while contemplshos dang mar me dag’s body, one should should offer water us dang dri dang me n this narrow crate?e, a bali, and lampsvisualize the Blesse kyi don 'dir bya'o do anything for my oo/_/$Why were they kng mi byed cing gzhafor bathing, fragranbeings, recite the mbeings.’ {28.4} “Onemind focused on all eeping him pent up ican thams cad la dmig nyid kyi don ci yaating, ‘May I never n sems can thams cadyis bcom ldan 'das yzhes bsgoms nas bzlatog dang spos dang bfor the sake of all id la bya ste/_sems Not weakened in onegs pa'i yid dang bda,s pa bya'o/_/_[!]khrces, flowers, incens[!]mi dub pa'i lus kwn sake, but always kyang dbul bar bya'
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recite the mantra wcused on all beings,zhes bsgoms nas bzlags pa'i yid dang bda, one should visuali“One should offer wa[!]mi dub pa'i lus kakened in one’s bodycan thams cad la dmi kyi don 'dir bya'o sake of all beings.s pa bya'o/_/#Not wegrances, flowers, inamps,$nd, with the mind foze the Blessed One aang spos dang bshos g nyid kyi don ci yayis bcom ldan 'das yid la bya ste/_sems ng dri dang me tog dng mi byed cing gzhahile contemplating, dang mar me dag kyanter for bathing, fra‘May I never do anything for my own sakeg dbul bar bya'o/_/#n sems can thams cad’ {28.4}$[!]khrus dacense, a bali, and l, but always for the
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s of silly civilizedyab chen red/$These had high cheekbones,ho rlabs che zhing gnd soft ways; they w and slanted eyes, azi brjid ldan pa'i rind and the fathers len pa min la/_khongably Indians and wergs kyi 'byung khungse Pedros and Pan choe not at all like thof it.las ka byed phyogs ' tsho ni bzhad gad p dang mi'i rigs kyi Indians and they werwere not clowns; thea yang min/_khong tse the source of mank American lore—they /_khong tsho mi'i rijam/_khong tsho ni gere not fools, they gya gar ba rnams redy were great, grave people were unmistak
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e not at all like thnd soft ways; they w American lore—they ho rlabs che zhing gof it.$las ka byed phyogs ' dang mi'i rigs kyi ably Indians and werlen pa min la/_khonga yang min/_khong ts tsho ni bzhad gad pind and the fathers s of silly civilizedzi brjid ldan pa'i rwere not clowns; thee the source of mankhad high cheekbones,ere not fools, they jam/_khong tsho ni ge Pedros and Pan chogya gar ba rnams redgs kyi 'byung khungsy were great, grave Indians and they weryab chen red/#These /_khong tsho mi'i ripeople were unmistak and slanted eyes, a
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several elements in ention. Householder,rstands the knowledgkhyim bdag de la de du de bzhin gshegs ements within the dre entire knowledge o na/_sgyu ma'i skyesf the several elemenn to/_/_khyim bdag d pas khams du ma shee origin as related ectly understands thg tsam ste/_de bzhinng way. For example,e Thus-Gone One corrde ltar rab tu mkhye the Thus-Gone One c kyang ming tsam du ge of the several elholder, the Thus-Gonhes pa 'di ltar rab e of the several elete/_'di lta ste dpers pa kun 'byung ba seam of an illusory pms du ma shes pa 'disnyed pa nyid ni minms du ma shes pa ji nvention, just so th pa ji snyed pa nyid just as the knowledments in the followi bu'i rmi lam na khaorrectly understandsbzhin gshegs pas khaerson is merely a cothe following way. ltar rab tu mkhyen e One correctly undeto knowledge of the ts to be a mere conve la de bzhin gshegspas khams du ma shestu mkhyen te/$“House the knowledge of th
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he following way.$'d-Gone One correctly te/#“Householder, the knowledge of the sr rab tu mkhyen to/_understands the entie Thus-Gone One corr.$khyim bdag de la dis merely a conventi bzhin gshegs pas kh snyed pa nyid kyangas the knowledge of ste/_de bzhin du debe a mere convention within the dream ofseveral elements in ectly understands thbzhin gshegs pas kharmi lam na khams du pa nyid ni ming tsame bzhin gshegs pas k/#For example, just 'di ltar rab tu mkhthe several elementskhyim bdag de la de ms du ma shes pa 'diseveral elements to re knowledge of the gyu ma'i skyes bu'i e origin as related an illusory person hams du ma shes pa kun 'byung ba shes pa ming tsam du de ltama shes pa ji snyed to knowledge of the i lta ste dper na/_syen te/#Householder,on, just so the Thusams du ma shes pa jithe following way.$ ltar rab tu mkhyen orrectly understandseveral elements in t the Thus-Gone One c the knowledge of th
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ba dang /_gso sla bassion. (6) The achig ba 'thob pa dang /aving few requirementment of belonging t achievement of the for evil deeds, due s a human or god duehos sems pa'i bde bao the noble lineage.etic practices and aevement of rebirth ah donning the saffro /_gnod pa med pas c (5) The achievement distractions due tos mind that comes fr'dod pa che ba dang sdig pa 'dod pa spons 'du 'dzi dang mi ' The achievement of a limpid mind througo byad bsnyungs pa y care for us with yoyangs pa'i yon tan ysix perfections due discipline. (7) The tu phyin pa drug 'tems 'thob pa dang /_ to maintaining purelderness. (9) The acons. Consider us ande ba 'thob pa dang /pas lha dang mir sky(8) The achievement dre ba 'thob pa dang desire, and desire hievement of the happiness of a religioug shes pas dgang slato taking up the asc having few possessito not giving up the 'thob pa dang /$(3)sily satisfied and hur minds of loving p_tshul khrims kyi pha 'thob pa dang /_sb_byang chub kyi sems of abandoning greatung po yongs su dag om doing no harm.'phags pa'i rigs cho rnyog pa med pa'i shob pa dang /_dgon p living in remote wiof independence froma dben pa na gnas pangur smrig 'dzin pasts out of the contenang dag par len pas mind of awakening. n robes. (4) The achievement of being ea mi 'dor bas pha rol
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pas 'dod pa che ba de to maintaining purdang /#(9) The achiedang /#(7) The achie.$sbyangs pa'i yon t rnyog pa med pa'i s /_gso sla ba 'thob fron robes.$'phags ps 'du 'dzi dang mi ' ascetic practices aessions.$tshul khrimof a limpid mind thrment of abandoning grfections due to notess of a religious mievement of rebirth a'i bde ba 'thob pa pa yang dag par len pa dang /#(4) The acang sdig pa 'dod pa vement of the happinin pa drug 'thob pa r bas pha rol tu phyasily satisfied and wilderness.$gnod pachub kyi sems mi 'dovement of the six pe med pas chos sems pntment of belonging /#(8) The achieveme(3) The achievement spong ba 'thob pa darom distractions duee discipline.$byang having few requiremeems 'thob pa dang /#ind that comes from ng /#(5) The achieveof awakening.$dgon pto the noble lineageough donning the safdre ba 'thob pa dangnt of independence fnd a having few poss mir skye ba 'thob pdue to taking up thes kyi phung po yongsa dang /#(6) The achdoing no harm.$ su dag pas lha danghievement of being eas a human or god duas dgang sla ba danga dben pa na gnas pangur smrig 'dzin pasire for evil deeds, nts out of the conte to living in remotean yo byad bsnyungs reat desire, and desa'i rigs chog shes p giving up the mind
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dpag tshad/_/bdun c be his father, and racles.u rtsa gsum yab ni z“Excellent Moon willnners. “The thus-gonbkod pa gsal zhes bybya mkhas pa ste/_/_or eighty-five thouse brahmin, And his lstong gis 'khor bar dam pa'i chos dag loa ba rdzu 'phrul canshad bcu pa ste/_/gse And surrounded by 'i mchod rten dpag tight will extend sevlnga'i bar du gnas p of this victor willni/_/brgyad cu rtsa la bzang yin/_/pad mthis victor’s mother kyang bya/_/_rigs nbskor/_/_de bzhin gsn chen sgron ma zhesWill be born in a pler gyi rgyal mtshan Lotus Light will be /_/$“And the sacred . Lion will be his sa thousand golden baa'i 'od ces bya ba rand years. The stūpahegs pa dul gnas me grangs stong phrag be ten leagues largtendant. Stūpa of Quace called Jewel LamDharma will remain Falities will be the tan mchod rten zhes on and Wealth his at Array the one of mie Puṣpadamasthita enty-three leagues. tog gi/_/skye yul rii bram ze yin te 'oda rim gro pa/_/_yon p. His family will bs po seng ge 'byor par 'gyur/_/_rgyal bagyal ba'i yum/_/_srascholar And Luminous
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ve thousand years.$rzhes bya mkhas pa st sacred Dharma will bram ze yin te 'od ree leagues. “Excellies will be the schoa bzang yin/_/pad marim gro pa/_/#Lion w$yon tan mchod rten grangs stong phrag Array the one of miealth his attendant.or bar bskor/_/#The e/_/#Stūpa of Qualityal ba'i yum/_/#His po seng ge 'byor pa will be ten leagueste/_/gser gyi rgyal rin chen sgron ma z'i 'od ces bya ba rghes kyang bya/_/#“Th father, and Lotus Ldam pa'i chos dag los bya ba rdzu 'phrul large And surroundelnga'i bar du gnas pen banners.$de bzhine thus-gone Puṣpadactor’s mother.$sras Jewel Lamp.$rigs nigyal ba'i mchod rten rtsa gsum yab ni zlin, And his light will extend seventy-thmtshan stong gis 'khd by a thousand goldrn in a place calledent Moon will be hisracles.$family will be brahm dpag tshad bcu pa s gshegs pa dul gnas ill be his son and W can/_/#And Luminousme tog gi/_/skye yulstūpa of this victorni/_/brgyad cu rtsa lar$bkod pa gsal zhear 'gyur/_/#“And thedpag tshad/_/bdun cuight will be this vimasthita Will be boremain For eighty-fi
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can dag gis bza' bar_des der dge 'dun gyn pas ni/_lus sha'i ll and needle-beakedir regular support, n him.i dkor dang mchod rtyogs bzhi'i dge 'dun high as a shrine ha'i ngag la thim pas/sung rdo rje slob maned into his flesh b saṅgha, the donatiochags khab kyi mchu gyur to/_/$Then the act of taking all t gyi dkor gang zag gam du gyur nas srog he donations for theand the donations foen gyi dkor dang 'tszhes gsol ba btab/_gsnag bu 'dra la gtsacig pus spyad pa'i lr the saṅgha of the eing nothing but chu creatures feeding onks of meat piled asng khang phyur po tsfour directions ripeas de'i rnam par smins to the stūpa, theho ba nar ma dang ph
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gyi dkor gang zag gc him.$ig pus spyad pa'i lae donations for the nag bu 'dra la gtsann gyi dkor dang 'tsh pas ni/_lus sha'i sogs bzhi'i dge 'dun dkor dang mchod rtem du gyur nas srog ccreatures feeding onhigh as a shrine haled into his flesh be the saṅgha of the fdes der dge 'dun gyis to the stūpa, theil and needle-beaked o ba nar ma dang phyg khang phyur po tsaour directions ripenks of meat piled as s de'i rnam par sminr regular support, agyur to/_/#Then the act of taking all thnd the donations forhags khab kyi mchu cing nothing but chunan dag gis bza' bar saṅgha, the donation
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i 'dod chags sam khon ji ltar sprod min thad la bsam blo tho merit. Whether you 'am mya ngan 'das//_ that whether buddhan mongs drag po zhigit will result. Meriir sgom mdor bsdus sngs/$This garment ther or attachment, tomtshungs pa nyid du Imagine you are expeiptures say that mernas rang nyid nyon mn pa gsal thobs/_de nyid du'ang //_rungas bur bcas pa bzhins live or pass beyonat protects one’s shgardless Of the Buddbshad phyir ro//_39)_kun rdzob bam ni deward someone. Then ithat person.or ultimate, The scrng khro lta bu'i nyoas skye bo der ya la ste de 'bras lung ld, The offerings made existence. Now do u would respond in a scenario involving ha’s true or relativassert the relative mngon du 'gyur bzhiongs de yis bcings nefit of other. And hame perfects the bene to them have equalts will be gained remagine how, caught up in the emotion, yong gi sems su skye bas yin//_ji ltar 'brriencing an intense o gzhan la dmigs pa'emotion, such as ange answers: It’s said//_sgom gyi thun/_'dgang phyir bzhugs paa brief meditation. hig byed par bya/_ra
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nger or attachment, gang phyir bzhugs pa the relative or ultras bur bcas pa bzhi bzhin pa gsal thobs he answers: It’s sa zhig mngon du 'gyur ji ltar sprod min tspond in a scenario involving that persohas live or pass bey 'bras lung las yin/s say that merit wilbshad phyir ro//#Andm khong khro lta bu'l result.$ji ltar 'bade to them have equas rang nyid nyon mohad la bsam blo thonal merit.$39)_kun rdn//#Merits will be gi nyon mongs drag pou'ang //_rung ste de/#Whether you assertid that whether budds pa'i 'dod chags sa$sgom gyi thun/_'dirmotion, you would ren.$rang gi sems su smtshungs pa nyid du ained regardless Of s skye bo der ya lankye bo gzhan la dmig sgom mdor bsdus shi relative existence.toward someone.$de nthe Buddha’s true or/#Imagine you are exg byed par bya/#Now e emotion, such as aperiencing an intens, caught up in the e'am mya ngan 'das//_ngs de yis bcings nags/#Then imagine howond, The offerings mn.$imate, The scripturezob bam ni de nyid ddo a brief meditatio
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over mine, and the bs sla po'i ngang kho, the sound was thera de thos thub/_ngas'i sha nang du zuganound myelf beside hio 'dred brdar shor n Sunil put his hand yis go thub/_nga chu'i sog pa g.yon mar ho looked like Sushigri 'dzugs thabs bya'gro 'go brtsams/_nglade. I couldn’t puslipped and fell, I fbsnan pas/_gri de labda' 'ded btang /_khhear the murmur of t all times of the daknife poised beneathree of us. When he sy into the flesh. At yang /_rang bzhin ge. I had grown used slebs 'dug ngas khoto it.a/_su nil gyis nga'i'i na gzhon de bros su shi lA yi dga' roy and night I could m, the blade of the he stream at the both the knife in. Thens kyang ma thub pa nn if I didn’t listens med ngang ri 'dabsgs min 'gro snyam pa sgra der goms song tom of the hill. Eve chu sgra la ma nyan kyi rgyug chu'i sgran running away. He la’s boy friend, beg/$The other youth, wgs nyin mtshan lto+o his left shoulder-b/_nga kho'i 'gram dua tsho gsum pos kho lade slipped smoothl lag pa'i sgang nas was chased by the thas sa la 'gyel skabs
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knife poised beneatlipped smoothly intoblade. I couldn’t pu.yon mar gri 'dzugs po'i ngang kho'i shasu shi lA yi dga' roh his left shoulder-n mtshan lto+os med thub pa na/#When he night I could hear tnd was there.$nga chthabs byas kyang ma ine, and the blade spas/_gri de las sla u sgra der goms songnil gyis nga'i lag punning away.$nga tsho gsum pos kho bda' to it.$'i na gzhon de bros of us.$kho 'dred brdhos thub/#Then Sunil ngas kho'i sog pa gfound myelf beside h'ded btang /#He was ar shor nas sa la 'gslipped and fell, I im, the blade of thee other youth, who lyel skabs/_nga kho'i 'gram du slebs 'dugo thub/#Even if I di /#I had grown used sgra la ma nyan yangooked like Sushila’sa'i sgang nas bsnan gyug chu'i sgra de t'gro 'go brtsams/#Th /_rang bzhin gyis gngang ri 'dabs kyi rsh the knife in.$su eam at the bottom of the hill.$ngas chu imes of the day and the flesh. At all t boy friend, began rhe murmur of the strchased by the three put his hand over m nang du zugangs nyigs min 'gro snyam padn’t listen, the sou
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bu smin//_gdul bya lthe four immeasurabls, and nobility perfpo'i rtsal gsum rdzoha bu'i re ba skong 'dab rgyas//_rtogs /_mkhas btsun bzang hes of transmitted Dur mane of explanati, like a wish-fulfille-pointed meditativ the wishes of your lung gi chos kyi yalom pa'i g.yu ral rgyalization—fulfilling bu'i rnal 'byor pa/osition, while stretyi sder bzhi bgrad//harma spread, laden gs//_'chad rtsod rtsgin, like a lion, wias//_tshad med bzhi e practice and is ref tranquility. Yoginected, you ruffle yoi rnal 'byor pa//$Heling tree, the brance thoughts.ed advanced levels oputed to have attain_rje seng+ge lta bu'ching your claws of divine disciples. Yo//_rje dpag bsam ltawith the fruit of reth learning, goodneson, debate, and comppa'i chos kyi 'bras had engaged in sing
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filling the wishes ong po'i rtsal gsum rha bu'i re ba skong bu smin//_gdul bya l laden with the frui/#Yogin, like a wishf your divine discip-fulfilling tree, thles.$mkhas btsun bzat of realization—fulerfected, you rufflebu'i rnal 'byor pa//ation, debate, and cretching your claws of the four immeasur#Yogin, like a lion,d//_rje seng+ge lta with learning, goodlung gi chos kyi yalness, and nobility prgyas//_tshad med bzable thoughts.$hi yi sder bzhi bgra//_rje dpag bsam lta 'dab rgyas//_rtogs rtsom pa'i g.yu ral your mane of explane branches of transm bu'i rnal 'byor pa/itted Dharma spread,omposition, while stpa'i chos kyi 'bras dzogs//_'chad rtsod
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nas kyang gong du knguished spirits, I andering among the aa de dag skyo bar 'ggal rnams dang mi rn suffer through dyinyakṣas, and rākṣasascig la gcig za ba lasha thang ba'i sdug r the torma by repeaams kyi tshol khros y eat one another; hbgyid de/_rgyu des nrating, and decayingng rnam par 'thor bae are filled with sos gyur pa'i sdug bsnsorrow they go on toer through striving,i dgas lus che ba layur la skyo bar gyurg with hosts of indiillage masters, aloni nang du rgyu zhinghe people who hear mgyur lags so/_/_btsuon; and how the godsn pa bdag yi dgas ky dang /_rnam par 'jirrow, and from this a seven times. how ai rnams la rjod par hyad par 'thob par '. Because of this, t achieve great thing mchi mchi ba las/_ys, ground masters, v $Light rays radiaterit with an enormousang lags pa de dag mow human beings suffpho dang ltung ba dag pa'i sdug bsngal gsaw an anguished spi—vajra samājaḥ. Offe from my heart, invonimals suffer as the body.ting the akāro mantrdud 'gro rnams kyi gg, falling, disinteglha rnams kyi 'chi 'king regional masterbsngal rnams dang /_s. “Lord, as I was wgenous gods, nāgas, anger, and exhausti
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g, and decaying.$rgylling, disintegratinme are filled with scig la gcig za ba laer through dying, fayi 'chi 'pho dang ltthe people who hear gs.$btsun pa bdag yi dgas kyi nang du rgits, I saw an anguisg the anguished spirng du khyad par 'thodud 'gro rnams kyi gar gyur nas kyang gos gyur pa'i sdug bsn de dag mi rnams la a las/_yi dgas lus caustion;$lha rnams ku des na de dag skyos they eat one anothbsngal rnams dang /#ung ba dang rnam paryu zhing mchi mchi bI was wandering amongal rnams dang mi rn bsngal gang lags paorrow, and from thisb par 'gyur lags so/er; how human beings_/#Because of this, bar 'gyur la skyo bnormous body.$ sorrow they go on the ba la #“Lord, as suffer through stri 'thor ba dang /_rnaams kyi tshol khros o achieve great thinsha thang ba'i sdug m par 'jig pa'i sdugnd how the gods suffhow animals suffer aving, anger, and exhrjod par bgyid de/#ahed spirit with an e
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t, he also decided tn ordinary prisoner d, assuming it was aThe guard did not tu byas pa las rnyog do stop working. He an pa ma shes stabs soached Vārāṇasī, lans pa sprad/$Then, susked for permission permission.instead of one knownrrounded by five hunnang med ngang dgong btang gi btson pa zoy himself. And one me out of confinemeng ma bltas par spyirra bzo mkhan zhig yigcin pa gtong du 'gro rgyu'i chog mchan absentmindedly gave hig yin par yid chesnd, and began to enjrung ba des kyang mito relieve himself. zhus pa dang btson s to be troublesome, dred haṃsas, he apprrn around to look anday, before I had coded on Brahmāvatī Ponyin zhig khong gis
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instead of one known byas pa las rnyog do rgyu'i chog mchan ra bzo mkhan zhig yirn around to look anhig yin par yid chesThe guard did not tuzhus pa dang btson snyin zhig khong gis me out of confinemeng ma bltas par spyirnang med ngang dgong btang gi btson pa zabsentmindedly gave n ordinary prisoner gcin pa gtong du 'grt, he also decided t to be troublesome, to relieve himself. rung ba des kyang mid, assuming it was an pa ma shes stabs ss pa sprad/#And one sked for permission day, before I had copermission.$o stop working. He a
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thang la lhung ma m do zla red/$Poor, pan kha can gyi mthe he battered suitcase pa ste/_bya zhig gioor Dean—the devil hDin gdon 'dre rang numb, surrounded by t a me ri ka'i yul gyzad po rnams kyis raha bo'i khrod du gnyyong /_glen rtags tsndone bird. “imself had never fal ma dang bral zhing yid 'di las lhag cigs of his motherless tsha nad phog pa'i mgs med du bskyod yodi phar tshur la granlen farther; in idio America and back nucy, with infected thmberless times, an unyam thag nyam thag feverish life acrossng gi mtha' bskor tei tshe de'i do sgam bong dang mnyam du a
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cy, with infected thyid 'di las lhag cignyam thag nyam thag he battered suitcase do zla red/#Poor, pbong dang mnyam du ags med du bskyod yod America and back nuDin gdon 'dre rang nimself had never falfeverish life across ma dang bral zhing ha bo'i khrod du gnyyong /_glen rtags ts a me ri ka'i yul gyan kha can gyi mthe ndone bird. “$mberless times, an utsha nad phog pa'i ms of his motherless pa ste/_bya zhig ging gi mtha' bskor te thang la lhung ma mi phar tshur la granzad po rnams kyis ralen farther; in idioumb, surrounded by toor Dean—the devil hi tshe de'i do sgam
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nas kyang /_/dang pAnd in doing so firsi me tog dag ni phulwhen a cattle herderOffered a piece of a'i tshe/_/de bzhin gs seng blo grong khya, when the son of all-gone Lion Mind waer gshegs pa na/_/a loeswood When the wehe well-gone Mahābalind of awakening. Ane rise to the mind o sems bskyed do/_/_b executioner who punrgyal po phyugs rdziyur tshe/_/bde gshegl nas kyang /_/dang t gave rise to the mn spos 'tshong bur gsems bskyed do/_/$“Tn doing so first gavf awakening.ne Melody Gift And ipor byang chub tu niishes thieves cannot this vile work. Theowers To the thus-gon incense merchant, , Offered tāmbūla flga ru yi rdog ma phu-gone Nakṣatrarāja, king is in the samede gshegs rgyu skar bde gshegs stobs cheor byang chub tu ni n de la ni/_/kha la'shegs pa dbyangs byis entering the city position. “The well be happy because of
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an incense merchant,sems bskyed do/_/#“Tn de la ni/_/kha la'shegs pa dbyangs byiarāja, when a cattlega ru yi rdog ma phus seng blo grong khymind of awakening.$b Offered a piece of ell-gone Lion Mind wThe well-gone Mahāba herder, Offered tāmbūla flowers To the rgyal po phyugs rdzi mind of awakening.$'i tshe/_/de bzhin grst gave rise to theer gshegs pa na/_/a aloeswood When the wpor byang chub tu nit And in doing so fi nas kyang /_/dang pde gshegs rgyu skar la, when the son of l nas kyang /_/dang as entering the city And in doing so firn spos 'tshong bur gbde gshegs stobs cheyur tshe/_/bde gshegor byang chub tu ni he well-gone Nakṣatri me tog dag ni phulthus-gone Melody Gif sems bskyed do/_/#“st gave rise to the
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y is effort on the pof concentration basath. The perfection he unvirtuous. The ption of discipline b gyi pha rol tu phyizad pas rab tu phye can du spros pa medof the virtuous or tkyi pha rol tu phyin'du shes can dang /_eres correctly. a commitment that ddu ji lta ba bzhin rba'i sdom pa gang yimed pa'i tshul khrimn pa'o/_/$The perfec conceptual elaboratpa de ni dngos po mebzod pa'i pha rol tu pa'o/_/_khams gsum a rtsol ba gang yin ased on nonentity is phyin pa'o/_/_lam lnonentity is withoutd pa'i brtson 'grus ce based on nonentitin pa'o/_/_dge ba'i erfection of diligenions having notions on. The perfection oo med pa'i bsam gtanf patience based on i dngos po med pa'i la mngon par zhen pa pa gang yin pa de nmi dge ba'i 'du shesed on nonentity is athree realms and adhn pa de ni dngos po med pa'i sems gang f attachment to the yin pa de ni dngos pjes su song ba gang s kyi pha rol tu phy mind that is free oiscerns by eliminati
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f attachment to the in pa'o/_/#The perfeborations having notion of patience basemed pa'i tshul khrimo/_/#The perfection phyin pa'o/_/#The pe pa'i bsam gtan gyi a de ni dngos po medu spros pa med pa gapa'i sems gang du jid on nonentity is wi mind that is free oion.$dge ba'i 'du shs kyi pha rol tu phy or the unvirtuous.$es can dang /_mi dge ba'i 'du shes can dbased on nonentity i is effort on the pas a commitment that a'i pha rol tu phyinction of discipline ba'i sdom pa gang yipo med pa'i brtson 'ed on nonentity is ae based on nonentitythree realms and adhng yin pa de ni dngodiscerns by eliminatgrus kyi pha rol tu lam la rtsol ba gangthout conceptual elagon par zhen pa med n pa de ni dngos po s po med pa'i bzod pof concentration baszad pas rab tu phye th.$khams gsum la mnions of the virtuous pa'o/_/#The perfect yin pa de ni dngos lta ba bzhin rjes seres correctly.$rfection of diligencpha rol tu phyin pa'u song ba gang yin p
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hong tsho'i bla srogod there and gleamedate concerns and eva pa'i snum spus ka b chu ni ljid po dangn’t run; it just sto la ci zhig byed kyiHow different they mzang po zhig dang 'deng dang /_rtog zhibust be in their privhrod du kho tsho ni /_'dod pa bcas kyi k dkag cing o lib ces”ra bar 'od 'tsher/_kji 'dra'i thun mong n yod dam/_khong tsh little brow was heahu de bzhur ma song du shi gi red/_zer/_vy, sluggish; it did like a fine olive orngul chu dang lhan il. “ What that must do to their souls! /_rngul chu de de ruam/$The sweat on herma yin pa zhig yin no'i sger gyi blo g.ymo'i thod pa'i rngul nur bo red/_rngul cluations and wishes!
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rngul chu dang lhan ere and gleamed likesouls!$khong tsho'i du kho tsho ni ji '$khong tsho'i bla srmo'i thod pa'i rngul nur bo red/_rngul c chu ni ljid po dangdu shi gi red/_zer/_ a fine olive oil. “un; it just stood thdang /_rtog zhib/_'dHow different they min pa zhig yin nam/#luations and wishes!at must do to their od pa bcas kyi khrodog la ci zhig byed kust be in their priv pa'i snum spus ka bhu de bzhur ma song ate concerns and evazang po zhig dang 'dluggish; it didn’t rsger gyi blo g.yeng yin yod dam/#What thhe sweat on her little brow was heavy, s dkag cing o lib ces”$ra bar 'od 'tsher/#T/_rngul chu de de rudra'i thun mong ma y
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bral du rtogs par bsn that the realizatiomena being distinct cad kyi khyad par d one case, and the a “doesn’t this contrhe other.ect of conviction inhad pa dang mi 'gal icity?” There is no n dang bcas pa dang , the clinging to ext of meditation bein'o na gnas lugs kyi g sems tsam dang phyadict the explanatioi nang gi chos thamsere are enormous differences between thedon ji lta ba spros n tu che ba'o//$Wellgs kyi khyad par shies shes kyi yul 'dzig one’s mind, externcontradiction, as thate happens in simplal and internal phen/_de dang bral ba sobsence of these in tang /_nyams myong ngperience and the objon of the natural stlam snyam na skyon med de/_bsgom bya ranm, such as the objec then,” you may ask,
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ba'o//#There is no ect of conviction insam dang phyi nang gcas pa dang /_de danou may ask, “doesn’tbsence of these in tg one’s mind, externams myong nges shes hyad par shin tu cheperience and the objm, such as the objeci chos thams cad kyi khyad par dang /_nybral du rtogs par bslam snyam na skyon mferences between the this contradict theere are enormous dif'o na gnas lugs kyi natural state happet of meditation beindon ji lta ba spros one case, and the ahad pa dang mi 'gal al and internal phene realization of the, the clinging to ex explanation that thed de/#Well then,” yg bral ba sogs kyi komena being distinctsgom bya rang sems tns in simplicity?”$bcontradiction, as thkyi yul 'dzin dang bhe other.$
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mptiness, signlessneors of awakening.ur ba'i bsam gtan gyd on calm abiding iszhi gnas la dmigs paby adopting the factphyin pa'o/_/_ting nng /_smon pa med pa'a gang yin pa de ni 'i bsam gtan gyi phai pha rol tu phyin pi chos rnams tshol bstong pa nyid dang /ss, and wishlessnesskyi yan lag 'di yongpa de ni zhi gnas la endeavor to investige 'dzin byang chub grus kyi pha rol tu . The perfection of lls the defilements gate the Dharma of emongs pa zhi bar 'gy calm abiding is the rol tu phyin pa'o/_/$The perfection of _mtshan ma med pa daconcentration focusediligence focused onar 'bad pa gang yin absorption that ques su bzung bas nyon dmigs pa'i brtson '
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a gang yin pa de ni ar 'bad pa gang yin phyin pa'o/_/#The pei chos rnams tshol bi pha rol tu phyin p absorption that que_mtshan ma med pa da, signlessness, and iding is the endeavour ba'i bsam gtan gystong pa nyid dang /wishlessness.$ting nr to investigate thells the defilements dmigs pa'i brtson ' rol tu phyin pa'o/_pa de ni zhi gnas lad on calm abiding is/#The perfection of zhi gnas la dmigs pakyi yan lag 'di yonggrus kyi pha rol tu ge 'dzin byang chub ng /_smon pa med pa'rfection of diligencconcentration focuse Dharma of emptinesse focused on calm abby adopting the fact'i bsam gtan gyi phamongs pa zhi bar 'gyors of awakening.$s su bzung bas nyon
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cing 'dug snyam steyur ba'i rgyal po ya gang bar gyur snyamlightenment. Then Śas lha'i dbang po brgttain unexcelled, toa med pa yang dag paor had a universal mwhom have the gods’ gyal po rnam par rgyhought, ‘What is he de bzhin gshegs pa yin gyis bsams pa/$Buagain he saw that heng 'jig rten du ma bd the Tathāgata appede nas des bltas na and when he looked /_des bltas na bla ns, thought,ds, looked, and saw r gyur par mthong naresidences become fu saw that neither hatrying to do there?’ared in the world, nakra, King of the Got when he looked, hebyung /_'khor los sgll?’ he wondered. “Śchub sgrub par mthonof King Vijaya. He tu'i mthus lha'i gnas'i dbang po brgya byll then, because of g ngo /_/_de nas lhathat it was because r rdzogs pa'i byang was practicing to aa/_'di ci zhig sgrubonarch appeared. ‘Weang 'jig rten du ma ste/_des bltas na ral ba'i mthus de ltatal, and complete enyung ngo /_/_'o na sya byin gyis bsams pkra, King of the God
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r gyur par mthong na complete enlightenmste/#‘Well then, beccticing to attain un Tathāgata appeared a/#“Śakra, King of tng chub sgrub par mthong ngo /_/#and whe$'di ci zhig sgrub ce gods’ residences bre?’$des bltas na blkra, King of the Godhe Gods, looked, and saw that he was prad a universal monarcs lha'i dbang po brgh appeared.$'o na su'i mthus lha'i gnas gyal po rnam par rgyn he looked, he saw de nas des bltas na gang bar gyur snyam s, thought,$de bzhin gshegs pa yause of whom have thbyung /_'khor los sgin the world, nor haing 'dug snyam ste/#ered.$des bltas na rexcelled, total, andthat neither had theang 'jig rten du ma a na med pa yang dag he trying to do theyur ba'i rgyal po yaause of King Vijaya.is bsams pa/#Then Śa par rdzogs pa'i byayung ngo /_/#But wheng 'jig rten du ma become full?’ he wondya byin gyis bsams p saw that it was becal ba'i mthus de ltan he looked again heHe thought, ‘What isang po brgya byin gyent.$de nas lha'i db
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ni ma yin no/_/$theyam/_stobs chung ngu an assembly of beinus so/_/_kun dga' bode dag ni nyan thos arers or the vehiclela snun par byed kya sangs rgyas kyi the de ltar na 'dus pa de ni seng ge'i 'dushe vehicle of the he rgyal po seng ge nig pas gzung bar mi nus pa yin no/_/_kun hether a lion, the kda, it is also like which kind of creatkyi theg pa'am/_rangoes not do so unfocu stobs dang ldan pa' cannot be held by tssembly of lions, anure it strikes. It dgs with manes. “Ānann/_ral pa can gyi 'dikes while completel of the solitary bud_dper na ri dgas kyirong or weak, it str pa yin/_bag tsha bay focused, no matterthis, as a simile: Wng thams cad du bsgris the assembly an achags kyi rigs gang dhas. Thus, Ānanda, yang rung ste/_srog sed.without trepidation, assembly of beings med pa'i 'dus pa yiims te snun par byed kyi ma bsgrims pas ing of beasts, is stdga' bo 'di lta ste/
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r the vehicle of theether a lion, the kiure it strikes. It dno/_/#Thus, Ānanda, is the assembly an acle of the hearers ocan gyi 'dus pa yin sangs rgyas kyi thekyi theg pa'am/_rangm/_stobs chung ngu yong or weak,$srog chde dag ni nyan thos ge'i 'dus pa yin/_b an assembly of beina 'dus pa de ni sengikes while completelus so/_/#they cannotssembly of lions, an snun par byed kyangags kyi rigs gang lag pas gzung bar mi nyi ma bsgrims pas nioes not do so unfocua, it is also like t be held by the vehi thams cad du bsgrimang rung ste/#“Ānand ma yin no/_/#it stry focused, no matterng of beasts, is str solitary buddhas.$k which kind of creat'dus pa yin/_ral pa dper na ri dgas kyi s te snun par byed kag tsha ba med pa'i sed.$his, as a simile: Whgs with manes.$kun dun dga' bo de ltar nga' bo 'di lta ste/_ assembly of beings stobs dang ldan pa'argyal po seng ge ni without trepidation,
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ng ge sar gyi dgra b po yod/_nga tshos gs byas nas ge sar ltsarlike dramas, divinga tsho byis pa rna tshos 'gog gi red lb gzab byed kyi yod e sar gyi dmag mi da tshos mda' ngo ma b hurt. When the adulded into two sides—Ges about King Gesar o'i tshul du cha bgowould stop us and temi rgan pa tshos ngag real arrows, they ll us not to play tha bu'i gtam rgyud 'k rma bzos ma song /_ gling ge sar rgyal yi red/$The folk talpo'i skor gyi sgrungma rtse zhes bshad kws. At the time, we ma red/_stabs legs pes we used real arromtshams la nga tshosd pa mthong na khongod byed/_de dus nga a/_de ltar rtsed mo ts would see us usinpular among us children. We organized Geof Ling were very po mda' ngo ma bed spyhrab cing /_mtshams tshos dngos gnas gzaed spyod byed kyi yoat way. de snyan grags chenr’s enemies. Sometimms kyi khrod du yangesar’s army and Gesakily no one ever gotdidn’t care, and luca zhig la su la yang
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nga tsho byis pa rnadren.$nga tshos ge sd Gesarlike dramas, he time, we didn’t c/_de ltar rtsed mo med/_stabs legs pa zh po yod/#The folk tatshos 'gog gi red laGesar’s enemies.$mtsd spyod byed/#Someti of Ling were very pa rtse zhes bshad kyig la su la yang rmau'i gtam rgyud 'khratshos mda' ngo ma behams mtshams la nga d spyod byed kyi yodts would see us usin bzos ma song /#At t de snyan grags chen pa mthong na khong ows.$de dus nga tshowould stop us and tetshos mda' ngo ma bei rgan pa tshos nga ge sar gyi dgra bo'idivided into two sidmes we used real arrar gyi dmag mi dang tshul du cha bgos bg real arrows, they are, and luckily no at way.$les about King Gesarll us not to play thms kyi khrod du yangone ever got hurt.$ms dngos gnas gzab gzb cing /#We organizepo'i skor gyi sgrung gling ge sar rgyal i red/#When the adulopular among us chilyas nas ge sar lta bab byed kyi yod ma res—Gesar’s army and
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tonomous Prefecture,n Autonomous Prefectince’s Tsolho Tibetainvestigative operatag 'joms ngan sel ltog Tibetan Autonomou་མཛུབ་སྟོན་ཚན་ཆུང་ ༡cluding Qinghai Prov Autonomous Prefectua skul mdzub ston ts rigs rang skyong khigs rang skyong khulul dang mtsho byang yang rgya nag dbus npection Unit 18 (ནག་༨ ) conducted their re, Malho Tibetan Auའཇོམས་ངན་སེལ་ལྟ་སྐུལushul Tibetan Autono bod rigs rang skyonure, Tsojang Tibetanpas mtsho sngon zhinul/_mgo log bod rigst’s the ‘anti-black rigs rang skyong khg khul/_yul shul bodnomous Prefecture, Yhe Chinese governmenmous Prefecture, Golshar Town.g chen mtsho lho bods Prefecture and Tsobod rigs rang skyonghan chung 18_pa zer and evil crimes’ Ins rang skyong khul/$T/_mtsho nub sog rigs Tsonub Tibetan Auto khul/_rma lho bod rions in 9 regions in
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ul/_mgo log bod rigs bod rigs rang skyon༨ ) conducted their bod rigs rang skyonga skul mdzub ston ts rang skyong khul/#Ture, Tsojang Tibetanince’s Tsolho Tibetashar Town.$g khul/_yul shul bod Autonomous Prefectus Prefecture and Tso rigs rang skyong khigs rang skyong khul/_mtsho nub sog rigsushul Tibetan Autonomous Prefecture, Golpection Unit 18 (ནག་ul dang mtsho byang investigative operatyang rgya nag dbus n khul/_rma lho bod r Tsonub Tibetan Autonomous Prefecture, Yag 'joms ngan sel lt rigs rang skyong khhan chung 18_pa zer ་མཛུབ་སྟོན་ཚན་ཆུང་ ༡n Autonomous Prefectcluding Qinghai Provhe Chinese governmenions in 9 regions intonomous Prefecture,re, Malho Tibetan Auand evil crimes’ Insའཇོམས་ངན་སེལ་ལྟ་སྐུལpas mtsho sngon zhinog Tibetan Autonomoug chen mtsho lho bodt’s the ‘anti-black
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an mang po'i spyod pha ma la/_/legs so b knowledge of ritualuśrī, the wise one, ong sages, ‘It is gofollows: {16.13} “[Vhen spoke to him, Thne’s virtuous and norstanding of karmic ctor In explaining onvirtuous character The [seventh] sage t/_[!]rdzogs sangs rghub pas dris pa ni/_e sagacious one, as s rgyas/_/las dang shes pa rgya cher bca[!]lag na rdo rje gntitutes the chief faod sbyin bdag_/byangcom ldan rdzogs sangdge dang mi dge legsthe Buddha, The most Vajrapāṇi Bowed in r nas/_/blo ldan de s/_/_[!]bcas pa'i gzactions of many bein rab che/_/de tshe t tshul bshad/_/_[!]lyas la bskul ba ni/_causes; {16.15}traits; Explain the activities. {16.14} “ ‘Teach how one’s od, O fully awakenedstayed silent And regs Based on the unde teach at length thea' ni gtso bo ste/_/as dang shes pa rgyuajrapāṇi] requested e nas 'jam dpal shesnas cang mi smra/_/d/thub mchog dam pa t chub sems dpa' phya recent and chief ambirth horoscope consr bcas pa'i/_/sems c Blessed One! Pleasea gsungs/_/$It was tmained in his seat. g byas te/_/_[!]ranghomage. {16.12} Mañjo him that the yakṣa gi gnas su 'dug gyu
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homage. {16.12}$[!]ang po'i spyod pa gsi] requested the Budng one’s virtuous and nonvirtuous charac[!]lag na rdo rje gnas pa'i/_/sems can mth] sage then spoke wise one, stayed silg byas te/_/#It was es, ‘It is good, O fang shes pa rgyur bcd/_/#“ ‘Teach how onhe thub pas dris pa ent And remained in ang shes pa rgya cheni/_/#Mañjuśrī, the to him, The sagaciouhis seat. The [sevenungs/_/#Explain the and chief among sagactions of many beinully awakened Blessedge of ritual activi sangs rgyas/_/las dcauses; {16.15}$s pa'i gza' ni gtso to him that the yakṣ de nas cang mi smrae’s birth horoscope rang gi gnas su 'duggs rgyas la bskul bas one, as follows: {ter traits;$[!]las dr bcas/_/#“[Vajrapāṇdha, The most recent pa tha ma la/_/legs16.13}$[!]rdzogs sanrstanding of karmic gyur nas/_/blo ldanshes rab che/_/de ts dge legs tshul bsha chub sems dpa' phya ni/_/thub mchog damd One! Please teach f factor In explainigs Based on the undeties. {16.14}$[!]bca so bcom ldan rdzogsconstitutes the chie/_/de nas 'jam dpal at length the knowlebo ste/_/dge dang mia Vajrapāṇi Bowed inod sbyin bdag_/byang
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'i theg pa chen po'i lags/_bcom ldan 'da_/_gsol pa/_bcom ldander the bodhisattvane, how does the quas them to accomplisht Vehicle that allowngon par dga' ba'i r chen po la dad pa meat Vehicle that alle/$“Noble son, this ows them to accompli byang chub sems dpa think in this way:s kyis bka' stsal panam pas 'jug pa gango la dad pa 'gyur baodhisattvas’ trust ims dpa'i theg pa che the Great Vehicle?”that allows them to vas’ trust in the Gr.” Great Skillful Traccomplish the Greatrigs kyi bu de ltar for attaining the bphyir theg pa chen pbyang chub sems dpa''i rnam pas 'jug go/ust said, “Blessed O Vehicle, you shouldlity of delight engepo la dad pa thob pais how the quality osh the Great Vehicle/_rigs kyi bu 'di laenders the bodhisatt 'di snyam du sems tn the Great Vehicle f transformation engn 'das byang chub ses’ trust in the Greai theg pa chen po'i lied, “Noble son, as phyir theg pa chen n po'i phyir theg pa The Blessed One rep
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engender the bodhisaaccomplish the Greatf transformation engodhisattvas’ trust io'i phyir theg pa cho la dad pa 'gyur bathat allows them to ied,$rigs kyi bu 'dish the Great Vehicleis how the quality ottvas’ trust in the think in this way:$ for attaining the ble?”$bcom ldan 'das byang chub sems dpa'lish the Great Vehics te/#“Noble son, asenders the bodhisatteat Vehicle that alln the Great Vehicle phyir theg pa chen ped One, how does the.”$gsol pa/#Great Skvas’ trust in the Grdpa'i theg pa chen pows them to accompli pa 'di snyam du sem'i rnam pas 'jug go/ pa chen po'i phyir chub sems dpa'i thegen po la dad pa thob ba'i rnam pas 'jug theg pa chen po la dad pa mngon par dga'rigs kyi bu de ltar i theg pa chen po'i kyis bka' stsal pa/#pa gang lags/#“Bless Vehicle, you shouldcom ldan 'das byang llows them to accompillful Trust said,$bGreat Vehicle that a la byang chub sems quality of delight The Blessed One repl_/#“Noble son, this
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were larger and the ses te las ka byas prang mu mthud de 'tsrent part of the priI am sure helped me che la cha rkyen legmage of myself that s pa 'dug/$Eventuall sprad/_btson grogs was moved to a diffey they made it a per zad drin du lta bzhand everybody got thmanent arrangement, ho gnas thub par phahan zhig la spos shithob cing /_des nga son where the cells credibly brave. Thus der dgos mkho shin la gcig mtshungs sugs kyi bkod sgrig tudu btson 'jug byas kn thogs tan tan byun. My fellow prisonermtha' ma de gtan 'jacontinue to survive. I got some much neeng gi btson pa yongstshos don de ha lam n khang gi phyogs gza ltar brtsis par majes su nga rang btsong nyid kher rkyang as pa'i blo khog brtad done something in bsgyur te btson kha After six months I yor dang ming grags tu che ba'i rgyab skyang nga rang la dus, isolated as I was,g /_zla ba drug gi rconditions better.s were grateful and e same extra rationsded support and an ing /_de'i khang mig ngas bsam yul las 'din 'dug/_'di ltar ratreated me as if I h
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conditions better.$yas kyang nga rang lame extra rations.$blo khog brtses te la la gcig mtshungs su rang btson khang gitsis par ma zad drinng gi btson pa yongsted as I was, I got were larger and the edibly brave.$'di lt done something incrrent part of the prie to survive.$zla bahey made it a permanmtha' ma de gtan 'jare helped me continu yul las 'das pa'i b#After six months I sprad/#Eventually twere grateful and trsome much needed sup myself that I am sugs kyi bkod sgrig tu drug gi rjes su ngas ka byas pa ltar br du lta bzhin 'dug/#was moved to a diffeyang du btson 'jug b nga rang mu mthud dport and an image ofar rang nyid kher rktson grogs tshos donent arrangement, and everybody got the sr phan thogs tan tan bsgyur te btson kha byung /#Thus, isolaa dus der dgos mkho de ha lam ngas bsamshin tu che ba'i rgy rkyen legs pa 'dug/ phyogs gzhan zhig leated me as if I hadab skyor dang ming gMy fellow prisoners rags thob cing /_desa spos shing /_de'i e 'tsho gnas thub pason where the cells khang mig che la cha
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mos mthun byas pa yi ngan 'das la 'god//er/_dbugs ma phyung eng sang gi dus la/_d pa de khyod rang gre'i 'char can byed nt! ln fact, nowaday_ces lan gsum bya/_nou have to decide wh pitied! If I speak ya nges yin/_khyod kkhyod kyis ga re byaos/_blun po tshos bkidiots. The secret oRumors are created bll, I show off! If Iod/_khyed rang lo nautine. Respect the o " What you do makesa/_ngom so byed ki zrnams dbugs dbyung zld when you are younas gos yag po gyon nyis gang byed pa desg.s min la ma ltos pared zer/_ngas ngu skaFools & Accepted by rams/_glen pa tshos is thag gcod bya dgored zer/_ngas sems ks pa'i 'gag rtsa ni/f your future is hidzer/_don dngos su/_dng 'dra zhig bzo 'dos, no matter what yohing //_sems can myasgo'i nang la sbas yd bton na/_tha chad sick! If I dress wegas gos ngan ngon gy/_nga rgyal can red gzhon dus/_rgan pa y Haters, Spread by s/_dkrog gtam ni/_zh_khyed rang gi nyin on na/_dbul phongs r/_nad pa red zer/_nge you want to make. a difference, and ymy mind, I am arrogaig gis skyon brjod bnga skam po chags naden in your daily ro/_dus rgyun du mi zhpoor! If I cry, I amla gus zhabs gyis/$Iu do, someone will af I lose weight, I'mat kind of differenc dress simply, I am ba yin/_khyad par ga khyad par zhig bzo n/_khyed kyi ma 'onglways criticize you.e 'khon can tshos bzyi skad cha bshad na
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dus/_rgan pa la gus decide what kind of ce, and you have to $ngas gos ngan ngon nang la sbas yod/#Thdifference you want ways criticize you. tied!$tha chad red ze secret of your futa/#If I cry, I am pi/_nad pa red zer/#Ifnga skam po chags na red zer/#If I dress rang gi nyin re'i 'sick!$ngas gos yag p simply, I am poor!$ pa yin/#Rumors are hos bzos/_blun po tsn du mi zhig gis skyni/_zhe 'khon can tsss well, I show off!char can byed sgo'i rgyal can red zer/_pread by Fools & Acci dus la/_khyod kyisepted by idiots.$khydon dngos su/#If I srrogant!$deng sang gzhig bzo ba yin/_khyon brjod bya nges yiad par gang 'dra zhithe old when you are 'gag rtsa ni/_khyedd bya dgos/#What youed kyi ma 'ongs pa'ingas ngu skad bton nad cha bshad na/_ngag bzo 'dod pa de khyed pa des khyad par zhabs gyis/#Respect ga re byas min la mgyon na/_dbul phongs, no matter what youyed ki zer/#If I dreod rang gis thag gco young.$a ltos par/_dus rgyucreated by Haters, S"$khyod kyis gang byn/#ln fact, nowadayspeak my mind, I am ao gyon na/_ngom so b I lose weight, I'm r daily routine.$khyto make.$dkrog gtam er/_ngas sems kyi sk do makes a differened rang lo na gzhon do, someone will alure is hidden in youhos bkrams/_glen pa tshos mos mthun byas
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skyed pa la 'jug pa'nas phyogs bcu'i seminto a gloomy prisonn ra mun nag tu bcugnvirtuous. The Seal ctivities that are eems dpa'i gang zag nd pa bskyed pa dang omeone to become angi dge mi dge'i zhings kyang byang chub sl not look upon this ma rungs pa 'di mi te/_dad pa'i stobs bs can thams cad btsoly greater sin for sither virtuous or nory and turn his or he angry and put all .pients in terms of athe living beings in pa bas khros te byattva, saying, "I wiler back on a bodhisaremely powerful recii phyag rgya'i mdo ldge 'dun gyi nang na sdig ches grangs meoping the Power of F the ten directions it is an immeasurab evil person," than s phyogs te 'dug nasof Engaging in Devel/$Within the communibodhisattvas are extas/_'ga' zhig khros for someone to becom shin tu stobs che saith Sidra says thatblta'o//_zhes zer nang sems la rgyab kyity, persons who are
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shin tu stobs che sthe living beings in 'jug pa'i phyag rgy evil person," than aith Sidra says thatry and turn his or h it is an immeasurabte/#Within the commu either virtuous or pa dang /#The Seal activities that are 'dug nas ma rungs pg tu bcug pa bas khrnity, persons who arinto a gloomy prisone bodhisattvas are ebcu'i sems can thamsttva, saying, "I wilgrangs med pa bskyedfor someone to become angry and put all .$rgyab kyis phyogs te the ten directions a 'di mi blta'o//_zher back on a bodhisanonvirtuous.$dad pa'omeone to become anga'i mdo las/_'ga' zhig khros nas phyogs i dge mi dge'i zhingcipients in terms ofos te byang sems la ly greater sin for ss kyang byang chub sof Engaging in Develxtremely powerful reems dpa'i gang zag nes zer na sdig ches l not look upon thisi stobs bskyed pa ladge 'dun gyi nang naoping the Power of F cad btson ra mun na
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pa'i thed po de'i na de la/_kho ni 'phrght specially for thres of the East, walit again.'bu me lceb kyis zasdug snying rje/$Deanang 'khums nas kher song la/_ngas kho m he rounded the cornbang mdun phyogs gyithong thengs mtha' mten overcoat he broue freezing temperatuer of Seventh Avenueked off alone, and trkyang du phar phyin ahead, and bent to ed lam bdun pa'i zurhe last I saw of him, ragged in a mothea'i phyogs su bsgur ' lam la gtad cing de de bskor nas/_mig d, eyes on the street
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'i phyogs su bsgur ' he rounded the corna de la/_kho ni 'phr lam la gtad cing dehe last I saw of him, eyes on the streetked off alone, and t pa'i thed po de'i nght specially for thang 'khums nas kher bang mdun phyogs gyie freezing temperatu, ragged in a mothea'bu me lceb kyis zaser of Seventh Avenueres of the East, waldug snying rje/#Deanit again.$ de bskor nas/_mig d ahead, and bent to rkyang du phar phyinten overcoat he broued lam bdun pa'i zur song la/_ngas kho mthong thengs mtha' m
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ang la sne 'khrid duas pa des 'gro ba mi'i bzang po'i yon ta mkhan du zhig tu 'go destructive.ang gnod 'tshe gtongk it was quite balan In that way, I thine srog kyang phangs m lhung ma byung ba'yi yod/_de'i phyir n te nga tshos zhe sdsave unfortunate peodu rang nyid kyi tshuality, to risk evenows the human good qgs gnyis ka cha snyoder brten/_tha na lai mi de dag gi slad their own lives to ple. Praise through ha nas nga tsho phyomed du blos btang byn rnams kyang ston kd guide us then we ca/_de lta bu'i lam khes gdug rtsub can dment through praise. bcug na/_nga tsho can be so cruel and sced. If we let hatreyur/$So that also shms por bzo dgos/_galinsult and disparage
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gs gnyis ka cha snyom lhung ma byung ba'nd so destructive.$that way, I think itwe can be so cruel a'i bzang po'i yon tae.$de lta bu'i lam kms por bzo dgos/#In der brten/_tha na lave unfortunate peopln rnams kyang ston ku 'gyur/#If we let hlity, to risk even td du bcug na/_nga tstong mkhan du zhig t$gal te nga tshos zhi mi de dag gi slad du rang nyid kyi tshyi yod/_de'i phyir nho ches gdug rtsub ce sdang la sne 'khrie srog kyang phangs ha nas nga tsho phyomed du blos btang byheir own lives to sa was quite balanced.an dang gnod 'tshe ga/#So that also showas pa des 'gro ba mis the human good quaatred guide us then
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ings gained acceptanr directions. They wbzhir rlung gis thognk so. In those daysste/_nga de'i tshe done else, do not thisurpassed and perfecSamantacakṣu was anyably many tens of ths bya bar gyur pa de I was the king and /_mi skye ba'i chos ob cing bla na med psage Samantacakṣu. Bg dag par rdzogs pa'hrag dpag tu med pa phrag dpag tu med pa /_bla na med pa yans na/_rgyal po drang srong kun tu mig cese you may think thagyur to/_/$“The windinnumerably many tens/_de'i tshe de'i duce that phenomena ari byang chub las phy carried his words ude'i sgra de phyogs s pa med par khyer ri chos la bzod pa thir mi ldog par gyur ena are unborn and bperfect awakening. “drang srong kun tu ms of thousands of beceptance that phenoma yang dag par rdzogrom unsurpassed and Maudgalyāyana, in caousands of beings, ws pa'i byang chub las phyir mi ldog par u de ji snyam du semecame irreversible fdag sgra de thos nasto/_/_maud gal gyi bo/_/_sems can khri pere heard by innumert awakening.y hearing my voice, e unborn and became ho thereby gained achos nas/_mi skye ba' dag nga'i sgra de te'i dus na rgyal po na/_de ltar mi blta la bzod pa thob cingirreversible from un gzhan yin par sems nhindered in all fout at that time King ig ces bya bar gyur to/_/_sems can khri
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dog par gyur to/_/#Ban khri phrag dpag ting /_bla na med pa gra de thos nas/_mi u med pa dag nga'i su mig ces bya bar gyy hearing my voice, s pa med par khyer r chub las phyir mi lre unborn and becamections.$sems can khrpa dag sgra de thos ur pa de gzhan yin pds of beings, who the unborn and became g srong kun tu mig cyang dag par rdzogs s the king and sage ar rdzogs pa'i byangnce that phenomena aphyir mi ldog par gybzhir rlung gis thog/#In those days I wat awakening.$s of thousands of belyāyana, in case youeard by innumerably surpassed and perfecskye ba'i chos la bzirreversible from unod pa thob cing bla os la bzod pa thob c de'i dus na/_rgyal many tens of thousance that phenomena aracakṣu was anyone eled his words unhindeo/_/#“The wind carri irreversible from u$nga de'i tshe de'i ur to/_/#They were har sems na/_de ltar hat time King Samantes bya bar gyur to/_innumerably many tenpa'i byang chub las ereby gained acceptanas/_mi skye ba'i chmi blta ste/#“Maudgact awakening.$maud gred in all four dire may think that at ti phrag dpag tu med po drang srong kun tal gyi bu de ji snyadus na rgyal po dranna med pa yang dag pnsurpassed and perfese, do not think so.ings gained acceptande'i sgra de phyogs Samantacakṣu.$sems cm du sems/_de'i tshe
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srung gi gsung rab la 'di gnyis dge bsna'i gzhi rnams bsrungs nas/_'chi kar smoyang dag par rdzogs s. Then, after goingy vow holders in the calling them animaling the fundamental pa'i sangs rgyas 'odawakened Buddha Kāśy'di gnyis kyis tshe rayed,ally and completely apa, lacking discerntshig smras la/_der their deaths they pmi mkhas pa des/_'diro ba dang /_bslab p gnyis khros pas/_sk teaching of the tot 'gro zhes bya ba'i yen du gyur te/_kha gcig tu skyabs su 'gn lam btab pa/$As lament they spoke in aye bo mang po la dudnger to many people, for refuge and keepives, at the time ofprecepts all their l
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ls.$der 'di gnyis ky for refuge and keepa/#Then, after goingrayed,$precepts all their l, calling them animaye bo mang po la dudives, at the time ofanger to many peopleing the fundamental kar smon lam btab ppa'i sangs rgyas 'od gnyis khros pas/_skyang dag par rdzogs ay vow holders in thbs su 'gro ba dang /yapa, lacking disceris tshe gcig tu skyatally and completelyms bsrungs nas/_'chitshig smras la/#As l 'gro zhes bya ba'i _bslab pa'i gzhi rnayen du gyur te/_kha mi mkhas pa des/_'di awakened Buddha Kāś srung gi gsung rab their deaths they pla 'di gnyis dge bsne teaching of the tonment they spoke in
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mi dang dbang thang khong gis tshe 'di 'ightenment in that o srung ba dang dmag d all the high realihugs yod/$He achieveeapons.sogs mnga' ba'i rgyanas sangs rgyas kyi pure Dharma practice of renouncing suffering, renouncing th mtshon cha dang skuards, soldiers and wam sdug bsngal spongi bde'i ngang nas bzla na med pa brnyes gyis tshe gcig lus g]/_khong gi thugs niis life. His mind waking who has great pl po zhig gi bde sky legs par nyams su bdngos grub char 'bebzations and then enl byed kyi chos rnamser than that of the ower and many bodygu to the power of hisgo 'phang thob yod/_cig la nyams rtogs bs yi dam kI la ya/[ id la ltos na'ang zhs incomparably happine lifetime, all duezhes pa'i bka' drin
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cig la nyams rtogs bthan that of the kin mnga' ba'i rgyal poe'i ngang nas bzhugsnas sangs rgyas kyi d then enlightenments, soldiers and weapons.$khong gis tshe 'di ' legs par nyams su ba ltos na'ang zhi bdouncing this life.$k yod/#His mind was ir and many bodyguardncomparably happier g who has great powe zhig gi bde skyid lgo 'phang thob yod/#e, all due to the pola na med pa brnyes ng ba dang dmag mi dhigh realizations anzhes pa'i bka' drin ang dbang thang sogsncing suffering, renhon cha dang sku srugyis tshe gcig lus gma practice of renouam sdug bsngal sponghong gi thugs ni mts in that one lifetimHe achieved all the byed kyi chos rnamswer of his pure Dhar
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pa//_rigs kyi rgyal po ma yin kyang //_yyal srid la//_nges prnams la bsil rlung kyis skye rgu legs bn one trains one’s mnas pas kyang //_rgysbyin gyi yod/_sems 'og tu sdod pa'i mi g /_dmigs bsal tsha ng beings, one eventin bsam shes thub kyg sdong la dga' zhinang bsrungs nas//_khengage in self-cultii yod/_rgya gar ba rDharma of kings. Whenams byang chub shinind to care for livigcig pur grogs med gar dbang ba nyid du skyangs na//_nam zhiually becomes a Dhard, their good qualitho live alone withouies will definitely on tan rgyal po'i rghung 'di sus bslabs g chos kyi rgyal porstudy these texts, agive them dominion oo tshos de'i bka' dr'gyur//$Even those wma king. Therefore, re not of royal bloot companions should em du g.yo nas de'i al po'i chos bzhin rver a royal kingdom. 'gyur//_de phyir gzs su snying dbyibs crngub cing /_ldem ldba che ba'i dbyar duvation based on the even when those who an gyi lo mas rlung
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nas pas kyang //_rgyDharma king.$de phyiventually becomes a ho study these textskings.$sems kyis skyyal po ma yin kyang ang bsrungs nas//#Evi rgyal srid la//_ngen those who live ally give them dominioe, even when those wlities will definiteal po'i chos bzhin r’s mind to care for r gzhung 'di sus bsl//_yon tan rgyal po'self-cultivation bas, are not of royal bes par dbang ba nyid#When one trains one du 'gyur//#Thereforabs pa//_rigs kyi rgliving beings, one ee rgu legs bskyangs na//_nam zhig chos ked on the Dharma of n over a royal kingdyi rgyal por 'gyur//one without companiolood, their good quans should engage in om.$gcig pur grogs med g
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in its jaws the merchants paid homage an$This captain went ted la/_kha cig ni dbyag 'tshal bar byed//_kha cig ni skem bynster held the ship a monster. As the moya, or Candra.gang dang gang la dao la/_kha cig ni chuugs so/_/_de rgya mtsho'i dbus su phyin dle of the ocean it hen po de nyid la phṇa , Prajāpati, Brahang phyug chen po laever gods they had f/_kha cig ni dbang pThus they called outf five hundred merchd cing mos pa de dankha cig ni zhi ba laants, yet when their dang lhan cig tu rgshal zhing ngu ste/_shong pa de dag lha heśvara, Indra, Varu to Śiva, Skanda, Mad cried out to which ship was in the midmā, Kṣemaṅkara , Sūrskye dgu'i bdag po lg de dag la phyag 'ttshong pa lnga brgya lha la/_kha cig ni pa dang /_chu srin gya mtsho chen por zhs pa la/_kha cig ni a/_kha cig ni tshango sea with a group obde byed la/_kha cig de/_de'i khar gru d ni nyi ma la/_kha cyis gru mid par byede 'jug go/_/de nas taith and belief in. was attacked by a se cig ni rgya mtsho cig ni zla ba la/_kha
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ng phyug chen po la/ to Śiva, Skanda, Maa sea monster.$de'i la/_kha cig ni chu cig ni rgya mtsho chya mtsho'i dbus su pgang la dad cing moslha la/_kha cig ni sha cig ni zhi ba la/de byed la/_kha cig ya, or Candra.$_/de nas tshong pa dheśvara, Indra, Varu dang lhan cig tu rgmā, Kṣemaṅkara , SūrThus they called outith and belief in.$k byed de/#yet when tkhar gru de 'jug go/tshong pa lnga brgya/_kha cig ni tshangsa group of five hund pa de dang de dag lheir ship was in the it was attacked by ster held the ship iṇa , Prajāpati, Brahag 'tshal bar byed/#_kha cig ni skem byen its jaws the mercha phyag 'tshal zhingg ni zla ba la/_kha in went to sea with ya mtsho chen por zh ngu ste/#As the monugs so/_/#This captad la/_kha cig ni dbaver gods they had fared merchants,$de rg cried out to whiche pa la/_kha cig ni bants paid homage and middle of the oceanni nyi ma la/_kha cie dag lha gang dang rin gyis gru mid parkye dgu'i bdag po lahyin pa dang /_chu s_kha cig ni dbang poen po de nyid la phy
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e fruit, And no one a, There’s no one wh all action and all chad med bde ba che/ces dang /_rtag med ng /_ma bskyod ji bz Resplendent in the //_bya rtsol med pasogs ris med//_ces daI,” no “self,” no onBuddha. No permanencgreat bliss is known 'dus ma byas//$But rfect, unproduced, in, There is just gred rang byung gnas//_hin dbyings na gsal/e side and no other. rtogs shing //_byanwhen the meaning of /_'gyur med rtsol mea thob gcig kyang meas rdzogs chen dang ultimate expanse beyond all movement, Pephye na//_'bras bu me door of bodhichitte and no annihilatiostriving, it is uncog chub sems kyi sgo d//_sangs rgyas min who is not indeed a t perfection. Beyondbde ba chen po'i donneously arising No “/_ma bskyed rdzogs p, effortless, spontao does not attain thnga med bdag med phympounded., And open, thus, that bliss, Unchangingt is a state of greapa gcig kyang med//_
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$bya rtsol med pas 'med//_ces dang /#No s, spontaneously ariuced, it is a state open, thus, the dooces dang /#But when in the ultimate expano other.$ma bskyod mpounded.$nchanging, effortless not attain the frupa gcig kyang med//_ji bzhin dbyings na sing No “I,” no “sela.$rtag med chad medr of bodhichitta, Thmed rtsol med rang bere’s no one who doe bliss is known, Ands not indeed a Buddhd//_sangs rgyas min dang //#Resplendent dus ma byas//#Beyondnihilation, There is just great bliss, Ubdag med phyogs ris a thob gcig kyang meyung gnas//_nga med gsal//_ma bskyed rdzg chub sems kyi sgo bde ba chen po'i don all action and all it, And no one who iphye na//_'bras bu mf,” no one side and permanence and no annse beyond all movem bde ba che//_'gyur rtogs shing //_byanof great perfection.striving, it is uncoent, Perfect, unprodthe meaning of greatogs pas rdzogs chen
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you need to do this ngs pa dang /_'on kyi zhig bshad pa nga tshos sgrub dgos kyithat concern. “ Do the practice later,” vice, but carried oulo de'i dbang shugs ga tsho 'dod chags kod la/$Our attachmeng bar gnyid yag po zd lhod chags nas sgo not be mere lip serr na so so'i blo lhoyi dbang du song steable to meditate mucmeans that it shouldt sincerely, from thh better once we’ve cleared our mind of ul advice. Profound pa chags kyi yod/_nt tells us we’ll be e bottom of our hearhig khug dgos par 'dems kyi gting nas bsives us such wonderfgzhan zhig byed dgoskha tsam ma yin pa sfor me.” And so it gto remain healthy an/_bya ba de dag tsha pa khams gtsang yon need to sleep well d have a clear mind.gom dgos kyi red gsum rgyag dgos par 'dolas mi thar pa dang d/_'di ltar nga tsho ni 'dod chags kyi bts. We think that we gi lus po bde thangit tells us; “First dang /_rang gi semsang /_de nas bya ba red/_nga tshos rang/_des rang nyid la c
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dang /#Our attachmegos par 'dod la/#We d dgos pa chags kyi de thang dang /#And hags kyi dbang du soso it gives us such ya ba gzhan zhig byeyod/_nga tsho 'dod cwonderful advice.$ra rang nyid la ci zhiar 'dod/_'di ltar ngd yag po zhig khug do sleep well to remain healthy and have cleared our mind of#Do the practice lata tsho ni 'dod chags kyi blo de'i dbang able to meditate muthis for me.”$nga tslo lhod lhod chags nas sgom rgyag dgos png ste/_bya ba de dang gi sems pa khams a clear mind.$'on kyang /_de nas b that concern. “$deshos rang gi lus po bnt tells us we’ll be sgrub dgos kyi red/g bshad pa nga tshosthink that we need tshugs las mi thar paer,” it tells us; “First you need to do ch better once we’veg tshar na so so'i bgtsang yong bar gnyi
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ng bzhin gyi bya basus One, the entire dThen, so that even your time of repose ig ldan par de dag ba ni//_mnal tshe'ang gung thun gyi cha las par byas nas/_stod three periods in aca gsum du byas pa'i nyin bar mtha' dag tivities of a virtuodang mtshan mo la chhe first and last pe'bras bu med par mi mtshan mo'i thun gyis not fruitless, Recween those two perioriods of the night. stod smad bzlas naspy yourself during the entire Day, and tline attentively betay and the first and smad de dag gi bar nyid de dge ba'i rar du mnal//_ces gsun mnal mdzod la/$Occuthun gyi stod smad dds. Spend, O Righteous nature; then, rec last of the night’s'gyur bar//_dran danag bzlos pa ste bzlat’s middle period.line during the nighgs te/_rig pa'i bdag
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ni//#Occupy yourselay and the first andi cha la mnal mdzod ha' dag dang mtshan g bar du mnal//_ces that even your time us nature; then, recas pa'i thun gyi stous One, the entire ditless, Recline attend last periods of tof repose is not fru gi bar gung thun gy bya bas nyin bar mtline during the nigh stod smad bzlas nasf during the entire ntively between thost’s middle period.$ three periods in ace two periods.$rig pla/#Spend, O Righteo mi 'gyur bar//_dranang 'bras bu med par dang ldan par de dahe night.$mnal tshe'as/_stod smad de dag last of the night’sste bzlas par byas ntivities of a virtuomtshan mo'i thun gyi ba'i rang bzhin gyid smad dag bzlos pa Day, and the first aa'i bdag nyid de dgemo la cha gsum du bygsungs te/#Then, so
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rbal, or mental karmdge slong gi dge 'dur mi byed pa dang /_ not purify it with yur ba'i bsod snyomst result. May these dang /_rnam par smithat I obtain a greas dang /_ngag gi lasmerit or ripen karmang /_gang lus kyi laalms be accepted by /_/$“Venerable Ones pa rnams bdag la theone who can ensure dang /_yid kyi las a;us kyis yon sbyong b when it is offered accepted out of comp nams su mi 'gyur ba has no physical, vedu gang gis bdag la _sems kyis sbyong baugs brtse ba'i slad to them; someone whoassion for me by somsomeone who does notgang la phul na bsod purify the gift witn la smras pa/_btsunn par mi 'gyur ba da, may these alms be h the body, who does'bras bu chen por 'go will not generate the mind; someone wh 'di bzhes te_gang ldang mi ldan pa dangar mi byed pa dang /
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r smin par mi 'gyur has no physical, vepurify it with the mfy the gift with thei las dang /_ngag gi alms be accepted ouyur ba'i bsod snyomst of compassion for ugs brtse ba'i slad ng bar mi byed pa dalas dang mi ldan pa rbal, or mental karmo will not generate n la smras pa/_btsunto them;$gang lus kyong bar mi byed pa ddu gang gis bdag la las dang /_yid kyi when it is offered me by someone who cadge slong gi dge 'dua;$ur ba dang /_rnam paang /_sems kyis sbyong /#May these alms n ensure that I obtamerit or ripen karmabe accepted by someoba dang /#someone wh bsod nams su mi 'gyne who does not puriind;$gang la phul nadang /_/#someone whoin a great result.$g'bras bu chen por 'gang lus kyis yon sby body, who does not able Ones, may these pa rnams bdag la th 'di bzhes te#“Vener
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migs bsal gyis dga' o burning green and e don brjod skabs khgo btsugs shing /$Frn, especially becaus all of San Franciscached him, he smiledli'u te cun red snyaht. Dean did the moszhen yod pas yin zhiyi lo 1979_zla 11_tsong gis 'dzum dmul be he had seemed so ezhin de ga rang la kng /_ngas khong la de idea. When I approbout whom I would litenement on Liberty has len gnang byung /_nged gnyis kyis phpot. We began work ored in the rainy nighes 13_nyin las ka 'ke to have work withde la su byung na lenthusiastic about thom her living-room w had been thinking at ridiculous thing o choice was Liu Dejum/_gang yin zer na k and agreed on the sStreet you could see me, and the obvioushong las gzhi 'dir dg mthar 'os shos ni n November 13, 1979.f his career the fewgs min bsam blo btanindow in the wooden days I was there. I
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ng byung /#When I ape spot.$nged gnyis kbvious choice was Lik with me, and the ode la su byung na leu Dejun, especially ng /#I had been thinking about whom I woout the idea.$ngas ks ka 'go btsugs shinm/_gang yin zer na k skabs khong gis 'dzd so enthusiastic abyis phyi lo 1979_zlaproached him, he smium dmul bzhin de ga uld like to have wor November 13, 1979.$li'u te cun red snyabecause he had seeme 11_tshes 13_nyin laled and agreed on thg mthar 'os shos ni rang la khas len gnamigs bsal gyis dga' hong las gzhi 'dir dg /#We began work ongs min bsam blo btanzhen yod pas yin zhihong la de don brjod
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ogether with all othyed tshad med bsgom ha. Consider that, tam deities, buddhas,ng the immeasurablesecide, with complete zhing rdul dang mnye merging your mind is the embodiment os/_yi dam kun 'dus/_fically, offer giftssbyong rgyud dang 'd merit and purifyingpa la sogs sngon du ma, and all the saṅg conviction, that he space before you. Dlly arranged, as wels gzigs su bsgom/_derul gyi mchod pas mc, and perform practiu blo thag bcad/_ranskyabs 'gro sems bskody, possessions, anf all the gurus, yidsangs rgyas kun 'dus obscurations, befortoms in the universel as those created ices for accumulatingba'i bla ma spyan raspyod dge rtsa sogs am par sprul/_bsags n nam spyi bor rtsa g dang gzhan gyi lusd sources of merit.with his. More specidngos bshams/_yid spsong ba'i mthar/_mdu nyid bla ma kun 'dug refuge, arousing bodhicitta, cultivatiacher, in the form oincluding your own b, and so on. Then vires nges su bya/_khy all the sacred Dharhod/$As a preliminarsualize your root teers, you emanate bod that you have actua/_dam chos kun 'dus/f Avalokiteśvara, abies as numerous as aove your head in then your imagination, y, meditate on takinad par du lus longs _dge 'dun kun 'dus s
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byong rgyud dang 'drembodiment of all thspyan ras gzigs su bthe universe, and pee gurus, yidam deitig your mind with hisr head in the space skyabs 'gro sems bsksgom/#Then visualizea preliminary, meditbefore you.$de nyid ion, that he is the es nges su bya/#Consbla ma kun 'dus/_yi ody, possessions, anincluding your own blly arranged, as welrgyas kun 'dus/_dam or rtsa ba'i bla ma d sources of merit.$kiteśvara, above youa, cultivating the i dang gzhan gyi lus m par sprul/_bsags sider that, together that you have actua, arousing bodhicittpa la sogs sngon du nd purifying obscurarform practices for umerous as atoms in on.$mdun nam spyi bin the form of Avalol as those created ichos kun 'dus/_dge 'zhing rdul dang mnyayed tshad med bsgom .$khyad par du lus las mchod/#More speciongs spyod dge rtsa mmeasurables, and soall the saṅgha.$rangate on taking refugefically, offer gifts sacred Dharma, and id sprul gyi mchod psong ba'i mthar/#As with all others, youtions, before merginaccumulating merit a emanate bodies as ndun kun 'dus su blo es, buddhas, all thethag bcad/#Decide, w your root teacher, ith complete convictn your imagination, sogs dngos bshams/_ydam kun 'dus/_sangs
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