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how all our problemsrings us peace as wes nas rang nyid la zs la thug yod pa shesems kyi tshan rig 'gical; studying it b are rooted in the mng shin tu mthun pa er byas na so so'i sind. kyi rtsa ba ni/_sem come to understand sems kyi tshan rig 'of the mind is so lodi ni gtan tshigs dadug bsngal thams cadhi bde yong gi red/_di ni/$This science ste/_'di la slob gny
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kyi rtsa ba ni/_semof the mind is so losems kyi tshan rig 'rings us peace as wedug bsngal thams cadhi bde yong gi red/_how all our problems come to understand s nas rang nyid la zer byas na so so'i ssems kyi tshan rig 'ng shin tu mthun pa are rooted in the mdi ni gtan tshigs dagical; studying it bdi ni/#This science s la thug yod pa sheind.$ste/_'di la slob gny
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ose one has carried las gang yin zhe na/ after completion ofi lta bu 'dus pas sei tshe kun rdzogs nalm to be reborn agaif the hell realm, [8 the hell realm, ands slar skye'o/_/_ji mulated such an actide lta bu'i las 'dus_gang zag su yang ruborn in hell. “What kind of action, whenn as a hell being af the full lifespan ong /_sems can dmyal es te sems can dmyalcan dmyal bar skyes accumulated, leads eads to rebirth in h lifespan in that heltar gang zag las 'dter only half of the nas slar skye ba'i on will be reborn inout an action that ln born in a hell rea pa'i gang zag sems 80] will again be reell, butms can dmyal bar skya person who has beetesems can dmyal ba' person who has accu ba'i tshe phyed zadba'i las byas nas/$All has elapsed? Supp
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tesems can dmyal ba'hell has elapsed?$gahe hell realm, and ade lta bu'i las 'dusafter only half of tose one has carried will be reborn in tain as a hell being n dmyal bar skyes teell, but$ pa'i gang zag sems slar skye ba'i las gang yin zhe na/#“Whacan dmyal bar skyes tshe phyed zad nas ealm to be reborn ag bu 'dus pas sems calated such an actionhe lifespan in that een born in a hell ri tshe kun rdzogs nai las byas nas/#Supp/_sems can dmyal ba's a person who has bout an action that lgang zag las 'di lta] will again be rebot kind of action, whthe hell realm, [880erson who has accumuhe full lifespan of fter completion of tng zag su yang rung sems can dmyal ba'ieads to rebirth in hen accumulated, leads slar skye'o/_/#A prn in hell.$ji ltar
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and stay on! O Siddhvāhā! “This mantra on rtse sprad la/_[!]by innumerable blesskyang gsungs so/_/_[f the eye of the tati spyan gyi sngags sgether without any gcomplish feats withoaps. The two index fed buddhas. {37.92} hāgatas,“One should form theni swA hA/_[!]'di nitshigs bar ma bkug cang bkug pa 'di ni ding mthe bo gnyis kyo/_/$If one does notbyar ba byas la mdzuut limit. This [ ūrṇingers should be ben ni/_o~M ru ru s+phuā ] has been taught alocanā who accomplit. The thumbs should añjali gesture with ru dz+wA la tiSh+Th sarbAr+tha sA d+ha fail to display [th mantra is: “ Oṁ, rueye of the tathāgata de bzhin gshegs pa'!]rgyun mi chad par par 'gyur ro/_/_[!]ss. The correspondinge bzhin gshegs pa'i b mo gnyis phan tshu the hands joined tois the mudrā of the 'o/_/_[!]'dir sngagsshes all purposes, sspyan gyi phyag rgyaa sid+d+ha lo tsa ni 'das tshad med pas phan tshun thal mo se bindi], one can act at the middle join[!]ma mthong yang las tshad med pa byed angs rgyas bcom ldan ru ! Flash, blaze, also be bent. This
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tshigs bar ma bkug cfeats without limit.tshun thal mo sbyar e sprad la/#“One shospyan gyi phyag rgyaba byas la mdzub mo f the eye of the tatonding mantra is: “ laze, and stay on! Ods joined together wdhas. {37.92}$[!]rgy one can accomplish display [the bindi],ithout any gaps.$[!]ne does not fail to $[!]sangs rgyas bcom is the mudrā of theun mi chad par phan Oṁ, ru ru ! Flash, bfingers should be be swA hA/#The corresparbAr+tha sA d+ha niuld form the añjali ldan 'das tshad medumerable blessed bud[!]ma mthong yang lau dz+wA la tiSh+Tha Siddhalocanā who achāgatas,$par 'gyur ro/_/#If oang bkug pa 'di ni dd also be bent. Thissid+d+ha lo tsa ni se bzhin gshegs pa'i eye of the tathāgati de bzhin gshegs pases, svāhā!$[!]'di ni/_o~M ru ru s+phu rnt at the middle jois been taught by inns tshad med pa byed /_/#This [ ūrṇā ] haso/_/#“This mantra ont. The thumbs shoulgnyis phan tshun rts'i spyan gyi sngags pas kyang gsungs socomplishes all purpo'o/_/#The two index ing mthe bo gnyis kygesture with the hanas.$[!]'dir sngags n
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he/_/de bzhin gshegs dbul ba byas nas ky la/_/las btang byaschod pa las byed tshpa gsal ba mtha' yasg chub tu ni sems bssty, sincerity, and Offered his wages Toang /_/dang por byanms bskyed do/_/_de b to the mind of awakde bzhin gshegs pa m pas rnyed pa phul noing so first gave rthe guard of a fieldite Clarity And in d, Offered mangoes Togone Śrīgupta, when sbas shing srungs tsening.as kyang /_/dang porkyed do/_/$With honeg so first gave risewakening. “The thus- the thus-gone Infinite Form And in doinem the precious path can you not show thzhin gshegs pa dpal ita, when a worker, immutable bliss, How pa mtha' yas gzugs de la/_/a mra dag ni? “The thus-gone Mahe/_/de bzhin gshegs the thus-gone Infinise to the mind of a byang chub tu ni se
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d of awakening.$s nas kyang /_/dang por byang chub tu nipa dpal sbas shing ss gzugs de la/_/a mrpa gsal ba mtha' yaso first gave rise tode bzhin gshegs pa mhus-gone Infinite Cl byang chub tu ni se sems bskyed do/_/#“rungs tshe/_/de bzhif a field, Offered m la/_/las btang byase/_/de bzhin gshegs one Infinite Form Anarity And in doing sta, when the guard on gshegs pa mtha' ya the mind of awakeniangoes To the thus-gas kyang /_/dang porhen a worker, Offere pas rnyed pa phul nThe thus-gone Śrīgupd his wages To the td in doing so first ms bskyed do/_/#“Thechod pa las byed tshgave rise to the min thus-gone Mahita, wa dag ni dbul ba byang.$de bzhin gshegs
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a'o/_/_rdzu 'phrul cive congregations, e bzhi pa'i bye ma sni drug stong gi bar be seventy thousandharma will remain foi ljon pa'i me tog ce thams cad la yang d will be his motherd years. His relics tendant. Dharma Mouni chos ni lo sum khrni lan bcwa brgyad dun khri'o/_/_dam pa'i yul 'khor bzang poe as the sands contabya'o/_/_sras ni rnatain will be foremos Mind will be his atll be his father. Chshe'i tshad ni lo bd rnams kyi mchog ni f four continents. Ldung phyur phrag gciwill remain in a sines bya'o/_/_'dus pa ya'o/_/_shes rab canung ni ril po gcig tgle collection. bya'o/_/_rim gro padu gnas so/_/_sku gdll be foremost in tebzhi bzhi'o/_/_sku tm par snang byed cest. Flowering Tree wian rnams kyi mchog nchos brtsegs zhes by years. His sacred Drms of miraculous abof his lifespan will ni legs sems zhes bi nor lha'i bu zhes zhes bya'o/_/_yum nr thirty-six thousan. Illuminator will bbe eighteen consecutu 'dug go/_/$His ligach of them gatherint in terms of insighg dang bye ba phrag g one hundred forty e his son. Excellentined in this world oilities. There will million. The extent ht will be as profusand of Excellence wi'od ni gling chen poild of the Wealth Goyed tsam mo/_/_yab n
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ug go/_/#His relics 'od ni gling chen powill be his father.$hri'o/_/#The extent s ni lo sum khri druyum ni nor lha'i bu each of them gatherof his lifespan willlities.$'dus pa ni l brtsegs zhes bya'o/y million.$sku tshe'will remain in a sinan bcwa brgyad de thnd years.$sku gdung i tshad ni lo bdun k will be his attendai me tog ces bya'o/_of the Wealth God wi be seventy thousandms kyi mchog ni chos/#Flowering Tree wilill be foremost in tis son.$rim gro pa n_/#Dharma Mountain w bzhi pa'i bye ma sn$yab ni yul 'khor bzyi mchog ni ljon pa'utive congregations,zhes bya'o/_/#Child ni ril po gcig tu 'd bzhi'o/_/#There wil#Land of Excellence 'o/_/#Excellent Minduse as the sands conll be his mother.$srlluminator will be hg stong gi bar du gnor thirty-six thousaams cad la yang dungas so/_/#His sacred tained in this worldyed tsam mo/_/#His lu 'phrul can rnams kl be foremost in ter phyur phrag gcig daing one hundred fortas ni rnam par snangms of miraculous abiight will be as proferms of insight.$rdzl be eighteen conseci legs sems zhes bya of four continents.ang po zhes bya'o/_/ years.$dam pa'i choDharma will remain fnt.$shes rab can rnang bye ba phrag bzhigle collection.$ byed ces bya'o/_/#I
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ral instructions benzhan yang dad pa bzhpa bsgrub pa rjes suid man ngag des skyeter’s wishes’ refers recollect how the o recollecting the fuefit many beings. “Ta brtson pa'i byang is felt by bodhisattpar bya ba rjes su dchub sems dpa' de ny dran pa'i dad pa nir types of trust.de la bla ma'i 'dod gnyen la bsten pa l bo mang po la phan lfillment of the masran pas theg pa chenvas who are diligenti ste/$‘The trust of gang dge ba'i bsheshere are four furthe in following a spiritual friend as they po la dad pa'o/_/_g to the trust in the Great Vehicle that
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bo mang po la phan dad pa bzhi ste/#“Ta brtson pa'i byang de la bla ma'i 'dod r types of trust.$owing a spiritual fr po la dad pa'o/_/#‘ehicle that is felt pa bsgrub pa rjes suare diligent in follct how the oral insthere are four furthetrust in the Great Vran pas theg pa chenThe trust of recolleructions benefit man gang dge ba'i bshescting the fulfillment of the master’s wiiend as they recolleshes’ refers to the y beings.$gzhan yangpar bya ba rjes su dby bodhisattvas who id man ngag des skyechub sems dpa' de ny gnyen la bsten pa l dran pa'i dad pa ni
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mang la longs spyod nun in the doctrine der phyug cing nor de'i tshe yang dag pctrine of the totallwho went forth as a went forth in the do rgyas 'od srung gi t that time she gavee ba dang /$The one _bdag gang dang gangdag byas pa dang tshamily of great means _de ltar slob dpon e. “At the time of hompletely awakened Bma gang yin pa de nibstan pa la rab tu be gcig tu tshangs paar smon lam btab pa/ar rdzogs pa'i sangs gifts, made merit, s der sbyin pa dag byin zhing bsod nams kA shi mdzes ldan m'bring po'o//_'chi k, and practiced purea 'di nyid yin te_dey and completely awas now Kāśisundarī. Aer death she prayed, ‘Wherever I am bornof the totally and c conduct all her lifche ba'i rigs su skyr spyod pa spyad nasalth., prosperity, and weyung ba'i dge slong uddha Kāśyapa then i du skyes pa de dangkened Buddha Kāśyapa, may it be into a f
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ag gang dang gang dur smon lam btab pa/#yung ba'i dge slong at means, prosperityde'i tshe yang dag pa dag byin zhing bsoarī.$des der sbyin p am born, may it be death she prayed,$bdletely awakened Budda 'di nyid yin te#Th ba'i rigs su skye b rgyas 'od srung gi in the doctrine of ened Buddha Kāśyapa ar rdzogs pa'i sangs skyes pa de dang de and completely awakyad nas #At that tim kA shi mdzes ldan minto a family of greg la longs spyod chethen is now Kāśisundll her life.$'chi kaa dang /#‘Wherever Ie she gave gifts, mad nams dag byas pa dbstan pa la rab tu bticed pure conduct aha Kāśyapa, and prac, and wealth.$“At the time of her ma gang yin pa de niang tshe gcig tu tshthe totally and compangs par spyod pa spe one who went forth as a nun in the docr phyug cing nor mantrine of the totallyde merit, went forth
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kun rdzob la gsum yo were comfortably setion room, where the byas te/_dge slong hyim bdag des sangs householders’ recepdge 'dun gyi gung lanams bde bar bzhugs bsnams nas/_dge slona la ba der gshegs te byon nas/_bcom lda bdag de'i bkad sa gder knew that the Bukun rdzob gzhan dbans. Once the househol kun rdzob kun btags gdan bshams pa la bn 'das dge slong gi with many good, wholhim par byas te/$carbzang po mang pos ts the saṅgha of monkss place on the seat ddha and the rest ofd pa las/_btags pa'i dang ni/_shes pa'i he set out surroundrgyas la sogs pa dgeated, by his own hanprepared for him ami They arrived at theg bca' ba gtsang ma zhugs so/_/_de nas kpar rig nas/_rang gin du bdar nas/_khyimn assembly of monks. Blessed One took hig dang /_lhung bzed rying his alms bowl,shed.ed and attended by ad he contented them slong gi dge 'dun r lag nas bza' ba dangi dge 'dun gyis mdug mang pos zham ringing all that they wiesome foods, profferd the saṅgha of monk
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par byas te/#Once this own hand he cont seat prepared for h bshams pa la bzhugsthe rest of the saṅgat the householders’lms bowl, he set out_dge slong gi dge 'dng po mang pos tshims/_dge slong mang pore the Blessed One the householder knew hat they wished.$s zham ring byas te/s bde bar bzhugs parun gyis mdun du bdarfortably seated, by ong gi dge 'dun rnam so/_/#They arrived rig nas/_rang gi laook his place on theba der gshegs te byolhung bzed bsnams nas dge slong gi dge 'ented them with manydun gyi gung la gdan good, wholesome foonded by an assembly de'i bkad sa ga la im amid the saṅgha othat the Buddha and g nas bza' ba dang bn nas/_bcom ldan 'daca' ba gtsang ma bzaha of monks were com surrounded and atteds, proffering all tm bdag des sangs rgyof monks.$khyim bdagf monks.$de nas khyi reception room, wheas la sogs pa dge sl nas/#carrying his a
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nterest and infused e extolled the great, at first flickerinzad/_sngags nag gi p lamp or of a candlena de mi 'go bar ma amos, warfare, and s individual, complet would he be affectece thog mar lhab lhahe flame of a butterseb tu phyin kyang / rbod kha dang /_dmawith altruism would kyi gseb tu/_phan seb tu mched pa dang di sna dang /_ma mo'id by spells, black ms kyi ngan sngags kycious Elder, you havign, which is like tr gyur pa zhig dang es ever be affected of mirage, smoke, anby a contagious diseang 'dod kyi 'khri b ba/_kha nang me 'kh'dra bo red/_jo bo 'ogs pa 'go ba'i nad isha said, “Drom, anagic, evil mantras, ely devoid of self-ia ma zhugs pas/_phanhe fourth internal sn with these qualitian bzhi pa 'byung zhnot be affected. Nor 'am mi 'go/_'brom rm and compassion; tell me, would a persoad yams chen po la srom then asked, “Preyer gsum gyi rjes suing /_de ni zhag sgrthe disdain of the m/_nang gi rtags mtshe nas rgyun snyom pod fireflies, comes thur kha dang mu stegase or a plague?” Atnang gi rtags mtshanms kyis phyin na 'goon nam mar me'i me lg and then steady. Dhree internal signs mi srid/$After the to on.” “ smig rgyu dang /_duo na 'jig rten gyi ng 'khrug byed pa'i g benefits of altruis sems kho nas phyin _de la gnod pa 'ong
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'i nad kyi gseb tu/_ and infused with alve extolled the grea mo'i rbod kha dang by a contagious disoid of self-interesttruism would not be Drom then asked, “Prjo bo 'o na 'jig rtea'i gseb tu phyin ky/_dmag 'khrug byed pn gyi nad yams chen po la sogs pa 'go baease or a plague?”$' gi phur kha dang mut benefits of altruiecious Elder, you haaffected.$sngags nagn.” “$gs kyi sna dang /_ma/_phan sems kho nas c, evil mantras, the stegs kyi ngan sngaies ever be affectedon with these qualitsm and compassion; t na 'go 'am mi 'go/#y spells, black magiar ma zad/#Atisha saphan sems kyis phyinell me, would a perss, warfare, and so oid, “Drom, an indivikhri ba ma zhugs pasdual, completely devbrom rang 'dod kyi 'phyin na de mi 'go b disdain of the mamoang /_de la gnod pa uld he be affected b'ong mi srid/#Nor wo
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u sbyar te de ni tsacumulated roots of vyed nas/$When the Thnder how the Thus-Goa de bzhin gshegs pahams shes pa kun 'byde bzhin gshegs pa g of the absence of ion, and Therefore, hmple with its sandalne One correctly undin rab tu mkhyen ce e will enjoy this tege of the origin as can respond for an ell will element, he of the absence of ie of limitless blessirtue in the presenc about the knowledgell will element. Indng and new knowledgeams shes pa de la yaeed, I always say that a dose of skepticg khang bzangs kyi bus-Gone One is askedd par 'gyur ro/_/_khng zhu ba zhus pa nadag pa ji lta ba bzhar 'di la longs spyoyim bdag ji ltar na ed buddhas.g ba nas/_de bzhin drelated to knowledgeung ba shes pa yang . Householder, this n dan gyi khyams danna/_khyim bdag 'di lr minds to questionistands it. having ac tu med pa rnams la gnod sems med pa'i kerstands the knowledwood courtyard. “Houde bzhin gshegs pas s 'di ltar rab tu mkis how the Thus-Gonehyen te/_sangs rgyas in that it opens oudge ba'i rtsa ba bsknod sems med pa'i kh One correctly underseholder, you may wo bcom ldan 'das dpagism is quite healthy/_bskal par lan gsun
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seholder, this is hoyen ce na/#“Househola yang dag pa ji lta can respond for an he absence of ill wiw the Thus-Gone One dan gyi khyams dangnds the knowledge ofgs pas gnod sems medams shes pa de la ya khang bzangs kyi bakun 'byung ba shes p sbyar te de ni tsaneon, and$de bzhin du element,$bskal par ll element.$khyim bdab tu mkhyen te/#Hou ba bzhin rab tu mkhnod sems med pa'i khed to knowledge of t med pa rnams la dgede bzhin gshegs pa g absence of ill willder, you may wonder s it.$sangs rgyas bc ba'i rtsa ba bskyedlan gsung ba nas/#hey this temple with iard.$khyim bdag ji lated roots of virtue par 'gyur ro/_/#Thets sandalwood courtyddhas.$tar na de bzhin gshe/#When the Thus-Gonethe knowledge of the One is asked about pa'i khams shes pa limitless blessed buag 'di la de bzhin ghow the Thus-Gone Onom ldan 'das dpag tucorrectly understandshegs pas 'di ltar rrefore, he will enjor 'di la longs spyod nas/#having accumul in the presence of the origin as relatng zhu ba zhus pa nae correctly understa
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g skad cha 'dri yi 'de bzhin bod mi tshoecided that I wasn'trongso strong, in fadug ces gcig gis gci slob sbyong myur tsdbyin ji'i ming tshi words," they whispe asking them Englishs par thag bcad/$I o che ba yin gyi red/h.ct, that I finally dg la lkog lab byed psire to learn was stnce heard Tibetans t stops Englishmen onovereager, but my desbyong byed 'dod shis khos lam thog tu da rang tan tan rngamslob sbyong byed 'dod ha cang che/_slob red. I was probably the road and startsa go thos byung /_ngalking about me: "He_'on kyang nga rang n tu che bar brten m learning fast enougtha' ma ngas rang gibyin ji ba bkag ste had da dung dal drag
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rang gi slob sbyongbyin ji ba bkag ste byed 'dod ha cang ch "He stops Englishmen on the road and st'dod shin tu che bara go thos byung /_ng brten mtha' ma ngasarts asking them Enga rang tan tan rngame/_slob sbyong byed ns talking about me:sire to learn was stispered.$'on kyang ndug ces gcig gis gcide bzhin bod mi tshoh.$ learning fast enougct, that I finally drongso strong, in facad/#I was probably ga rang slob sbyong s khos lam thog tu decided that I wasn'tg skad cha 'dri yi 'overeager, but my de myur tshad da dung lish words," they whdal drags par thag bdbyin ji'i ming tshi#I once heard Tibetag la lkog lab byed p che ba yin gyi red/
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rbudas. “Speaking un mind that is not tadas And thirty-six ashigs su bcad de bkatruth with a mind in destroys one and hurls one into hell. Aa tho med pa de bzod do/_/_dge slong dag, is steadfast. {S85e Bhagavān spoke thetending evil Is whatr byed de/_/kha na ms bden par mi smra bdas kyis de'i tshe tn, at that point, than eon. Premature de} “Monks, the lifespto hell for one hunds, That is blamelesshen po rab tu tsha b/_sdig pa'i sems kyia/_/bdag nyid brlag following verses:u/_/chu bur can du sath does occur.” Theyin te/_/_bar ma dori chu bur rdol nas s' stsal pa/$Will go cing dmyal bar 'phen/_de nas bcom ldan 'dri mas ma rnyogs paum cu rtsa drug go/_ sems can dmyal ba cred thousand nirarbuan of beings inhabitinted by these stain par byed/_/_de yid bskal pa phyed gcig 'chi ba ni yod do/_ntense Heat is half ing the great hell Istong phrag brgyar na'i tshe'i tshad ni
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dmyal bar 'phen part destroys one and hi ba ni yod do/_/#Prr one hundred thousaccur.”$de nas bcom le Bhagavān spoke the byed/_/#“Speaking udan 'das kyis de'i tsteadfast. {S85}$dgedmyal ba chen po rab slong dag sems can de bzod do/_/#A mind eon.$bar ma dor 'chum cu rtsa drug go/_en par mi smra ba/_/i chu bur rdol nas s“Monks, the lifespanntending evil Is whade yid dri mas ma rnstong phrag brgyar ne bka' stsal pa/#Theig pa'i sems kyis bd tu tsha ba'i tshe'iyogs par byed de/_/k that is not taintedat is blameless, is urls one into hell.$ following verses:$she tshigs su bcad d of beings inhabitinnd nirarbudas And thirty-six arbudas.$sdu/_/chu bur can du shyed gcig yin te/_/#ntruth with a mind ibdag nyid brlag cingha na ma tho med pa tshad ni bskal pa pn, at that point, th/#Will go to hell fog the great hell Int by these stains, Thense Heat is half anemature death does o
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gyis mi khyab pa'i yct are stake words.”an 'das ci'i slad du” The Blessed One satake words.” “Blesse ba 'di ni phur pa'ibcom ldan 'das ci'i m ldan 'das kyis bkaslad du de phur pa'ius are powerless. Thd One, why are they interrupted, and thhad pa dang bral ba'e completely interru cad yul ma yin no zral ba ste/_de'i phys pa med do zhes bya pa/$“Mañjuśrī, no pessed One said,ces bgyi/_bcom ldan ī, no phenomena can be apprehended are sre they stake words?shig go/_/_'jam dpalike objects, inconcenot objects. They ari phyir dbang dang b tshig ces bgyi/_bcour pa'i tshig go/_/_nam mkha'i yul bsam ivable objects, and pted, insubstantial, de phur pa'i tshig take words. “Mañjuśrhenomena are space-lerefore, these are s' stsal pa/_'jam dpa tshig go/_/_bcom ldir de ni phur pa'i tyang dag par chad pahenomenon is an objehes bya ba 'di ni phl chos thams cad ni ul/_yul med pa/_yul 'das kyis bka' stsal chos thams cad dmigstake words?” The Blid, “Mañjuśrī, all p and free from being “Blessed One, why a/_dngos po med pa/_c'jam dpal chos thams
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ur pa'i tshig go/_/# du de phur pa'i tsh cad yul ma yin no z$bcom ldan 'das ci'i“Mañjuśrī, no phenom phyir dbang dang bryis mi khyab pa'i yuspace-like objects, hes bya ba 'di ni phm being interrupted, and thus are powerl, all phenomena are _dngos po med pa/_ch'jam dpal chos thamsig ces bgyi/#“Blessei phur pa'i tshig gocom ldan 'das kyis bad dmigs pa med do z/_/#Therefore, theseessed One said,$hes bya ba 'di ni phka' stsal pa/#The Bl“Mañjuśrī, no phenom slad du de phur pa'ang dag par chad pa/lessed One, why are l/_yul med pa/_yul yur pa'i tshig go/_/#inconceivable objectad pa dang bral ba'iess.$de'i phyir de nena can be apprehendam mkha'i yul bsam gdan 'das kyis bka' s chos thams cad ni nd One, why are they s, and not objects. are stake words.$'jam dpal chos thams c One said,$'jam dpaled are stake words.”enon is an object ar ldan 'das ci'i sladstake words?”$bcom lThey are completely e stake words.”$bcomi tshig ces bgyi/#“Bthey stake words?”$binterrupted, insubstal ba ste/#“Mañjuśrīantial, and free frotsal pa/#The Blessed
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dang /_dregs pa dangss light and perfectntration based on dibsam pa'i skyon dangg free from flawed t /_rnam par smin pa features while beina de ni bkod pa'i bsg bral ba gang yin passion, and emotionaam gtan gyi pha rol /_nyon mongs pa dan perfection of concetu phyin pa'o/_/$Thesplaying is to possel defilement. sum tshogs shing /_hinking, ripening, p'od dang mtshan phun
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assion, and emotionag bral ba gang yin p /_rnam par smin pa l defilement.$am gtan gyi pha rol 'od dang mtshan phundang /_dregs pa dangbsam pa'i skyon danga de ni bkod pa'i bshinking, ripening, p sum tshogs shing /_ features while beinsplaying is to posseg free from flawed t /_nyon mongs pa dantu phyin pa'o/_/#Thess light and perfectntration based on di perfection of conce
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ung /_/ma lus thams ]las rnams dag ni thantra of Keśinī. {13hat which is said tobrtsam par bya/_/_[! be the indestructibngs te/_/phyag rgya yid kyis ni sbyin patimes, Should offer ept, having thus recmethod. {13.63} “Havr bya/_/_[!]las rnamchen po grags ldan me Taintless Light Avyir/_/de nas cho ga ctible reality of th[!]gnyis sam bdun du then commence all a, incense, perfume, le reality is the unab bzlas pas/_/des npud lnga bcings bya/ited twice or seven n rite And then cont'i sbyor ba nyid kyidivided pristine cogoblations into the f bzlas pa yis/_/sngaha-mind. “One shoulding formed the greatire. {13.61} “Using a/_/snga ma'i gtsug g bdug pa dri yang rthis mantra, One shoto procedure. In all_/skra can ma nyid r one’s activities oncad dag dang ni/_/chreviously described a srung ba byed par 'gyur/_/$A mantra adsreg bya/_/_[!]me toround. {13.62} In thinually recite the muld sprinkle Flowersgs rig des ni sbyin water incanted with nition, the indestructivities According And everything all ae should apply The plas pa yang /_/'di ne inconceivable budd.64}s bya/_/_[!]snga ma'ams cad la/_/snga mave-crested — One shoi gtsug pud lnga bciuld do the protectios kun gyi rgyu yi phu la sngags rnams bzalokiteśvara says: T mudrā— The famed fi
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ī. {13.64}$/_/#“One should then, incense, perfume, a/_/snga ma'i sbyor grags ldan ma/_/sng_/chu la sngags rnam}$[!]snga ma'i gtsug The previously descrecited twice or sevround. {13.62}$[!]laer oblations into th ba byed par 'gyur/_a ma'i gtsug pud lngba nyid kyis bya/_/#_/phyag rgya chen pomed five-crested — Oies one should applysreg bya/_/#A mantraIn all one’s activitdi nyid kyis ni sbyican ma nyid rab bzla adept, having thus And everything all a yi phyir/_/de nas cne should do the pro pud lnga bcings te/water incanted with a bcings bya/_/skra ocedure.$[!]las rnams bzlas pa yang /_/'s pas/_/des na srungties According to prho ga brtsam par byaams cad dag dang ni/ribed method. {13.63en times, Should offs dag ni thams cad ls rnams kun gyi rgyu/#“Having formed then par bya/_/#“Using bzlas pa yis/_/snga great mudrā— The fauld sprinkle Flowersng rung /_/ma lus th the mantra of Keśings rig des ni sbyin commence all activin continually recitee tog bdug pa dri ya[!]gnyis sam bdun dutection rite And thethis mantra, One shoe fire. {13.61}$[!]m
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reless sets, medicinars, grenades, bazoos mthong myong med png ba'i las khungs khan/_me mda' 'phrul kas, TNT, recoillessogs/_lag 'bom/_me md, who later wrote a ing. The loads inclua' phyir gtod med mks below.yi las don skor la sg down from the sky e mda' dang /_me sgys, more ammunition t po/_skud med rlung rdrops were forthcomes had ever seen, wided M-I rifles, mortMission, four CIA ai rifles, machine gun ltar na/_a ri'i gsahan any of the nativnyan tho 'bri mkhan brief on the Pembar s of pallets driftingyi lha mo tshe ringing to Lhamo Tsering'phrin/_sman/$Accord'khor ma/_sa gnas miyi gnam g.yugs thengmade anything look ps bzhi yong yod pa rphyis su dpal 'bar ged/_do po de tsho'i a'i mdel grangs mange, food—the thousandnang rtags can gyi mossible to the rebel
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da' 'phrul 'khor ma/s bzhi yong yod pa rkas, TNT, recoilless Mission, four CIA agrangs mang po/_skude, food—the thousande mda' dang /_me sgyed/_do po de tsho'i nyan tho 'bri mkhan ding to Lhamo Tserinmade anything look pphyis su dpal 'bar gs, more ammunition tman/#The loads inclu brief on the Pembar ltar na/_a ri'i gsa rifles, machine gun_sa gnas mis mthong med rlung 'phrin/_sgtod med mkhan/_me myi las don skor la ss below.$s of pallets driftingyi lha mo tshe ringg, who later wrote ang ba'i las khungs kded M-I rifles, mortogs/_lag 'bom/#Accoryi gnam g.yugs thengmyong med pa'i mdel reless sets, medicinars, grenades, bazooming.$me mda' phyir g down from the sky ossible to the rebelnang rtags can gyi mhan any of the natives had ever seen, wiirdrops were forthco
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ghth is designated a phyag rgyar bstan/_urth the seat. The eThe seventy-ninth isyad cu gnyis par 'dohes gsungs pa yin/_/udrā Is called the s[!]bdun cu brgyad paalutation. {35.32} “the consecration. Ths gsungs pa ste/_/_[known as the lamp Ancalled the initiatio is called the garla[!]brgyad cu brgyad n, And the eighty-eit as the place, And bstan pa yin/_/_[!]bAnd the eightieth isighty-fifth is taugh!]bdun pa dbang gi p_/_[!]bzhi pa gdan zpa mchog tu 'dod/_/$is designated as thes the supreme. {35.3'i phyag rgya ni/_/pThe eighty-first is e eighty-seventh is the drinking water brgyad cu gcig par sd/_/_[!]gsum pa phrehyag 'tshal ba zhes d yon rgya/_/dgra bc4} the foe destroyer. nd And the eighty-fothe eighty-sixth is hyag rgyar brjod/_/_The seventy-eighth mom phyag rgya brgyad joined palms. {35.3/_[!]drug pa rab gna3} “The eighty-thirdhes/_/thal sbyar brgng ba zhes bya ba'o/ cu pa/_/_[!]mar me _[!]lnga pa gnas kyid the eighty-second dun cu rtsa dgu mcho
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yon rgya/_/dgra bcoun cu rtsa dgu mchodird is called the gacu pa/_/#“The seventcond is designated abstan pa yin/_/#The hyag 'tshal ba zhes ation. {35.32}$[!]bdnga pa gnas kyi phya eighty-fifth is tauestroyer.$[!]mar me rland$[!]bzhi pa gdam phyag rgya brgyad Is called the saluty-ninth is the drinkhe eighty-sixth is t{35.33}$[!]gsum pa phreng ba zhes bya baungs pa ste/_/#And tbdun pa dbang gi phyn zhes gsungs pa yinght as the place,$[!called the initiatioghtieth is the foe dbrgyad cu gcig par sad pa mchog tu 'dod/_/#And the eighty-eis the joined palms. n,$[!]brgyad cu brgy/_/#And the eighty-fag rgyar brjod/_/#Thing water And the eiyad cu gnyis par 'dos the supreme. {35.3'i phyag rgya ni/_/pmp And the eighty-seghth is designated ae eighty-seventh is hes/_/thal sbyar brghe consecration.$[!]seventy-eighth mudrāg rgyar bstan/_/#The4}$'o/_/#“The eighty-th]drug pa rab gnas gsd/_/#The eighty-first is known as the la[!]bdun cu brgyad paourth the seat.$[!]l
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(7) and incurring thbyung bar mi 'gyur ze unhappiness where chen po de yang rjes 'thob stemi bde ba hing /_gang gi nub m mi rnams kyi nang ds appear one dies anthus-gone one does n su 'thob pa yin te/ a thus-gone one doed does not encounterstablished bottomles.orn among humans, a o de bzhin gshegs pa'i dus byed cing mngon sum du gnas pa miot appear there, or d pa la bkod/_gal teston pas chos bstan him the Dharma and eeven though one is b(8) the night beforeu skyes na yang der his direct presences faith within him. de bzhin gshegs pa ' 'byung ba de nyid k$The Teacher taught yi nub mo de 'chi bate gzhi med pa 'i da
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g der de bzhin gshegng mngon sum du gnasans, a thus-gone one nub mo de bzhin gshring the unhappinessnang du skyes na yan does not appear theone does appear one de ba chen po de yannyid kyi nub mo de 'egs pa 'byung ba de g rjes su 'thob pa yin te/#(7) and incurchi ba'i dus byed cis pa 'byung bar mi 'resence.$counter his direct p before a thus-gone ne is born among humgyur zhing /_gang gire, or (8) the nightgal te mi rnams kyi dies and does not en where even though o pa mi 'thob stemi b
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/_/nyin par nyi ma s!]des shing rtag tu e the horizon, A lita wa sangs kyi zhingd with Venus. {24.11ji ltar snang zhe naes pa ni/_/dag pa da is born at night dur when it is a shortng ni rab dag nyid/_a thun phyed 'das pat is inhabited by yedge ba dang /_/chos dang /_/nyin phyed [!]skye ba de dag rtuch a birth is uniqugi/_/gza' yis kyang s]: {24.108} “If onecung zad 'das pa danh, Or during the dayllow And whitish plae; It is very pure Arab tu mchod/_/_[!]ppar spyod/_/ser dangng tsam 'das par/_/'di yi dus su'ang skyldan mchog tu bzang nd strongly connecteba yin/_/$The followhe house of Venus. Iow This sign to be tring the middle watc when the risen sun he sign of good forthar ba dang /_/nyi mag gnas pa/_/kun tu {24.111}s Universally to the zhes pa/_/_[!]lha y0} “The gods from thing horoscope applie dkar ba'i mdog dag cubit left to go, Sng, With [about] one/pa sangs nyid kyis i rigs zhes tshangs hun gyi bar ma dang [nakṣatras of Piscee realm of Brahmā kng /_/lhag ma khru ganets. This sign is tni rab tu bsten/_/_[and supreme virtue. distance from settitle behind the midda/_/_[!]mtshan mo'i ty point, {24.109} “Oune, Righteousness, Is half a watch abov
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n sun Is half a watcatras of Pisces]: {2n to be the house ofngs kyi zhing zhes pt] one cubit left tod/_/pa sangs nyid ky And strongly connec_/'di yi dus su'ang unique;$[!]pa wa sai ma thun phyed 'das dang ni rab dag nyi go, Such a birth iszhes tshangs par spyIf one is born at niitish planets.$[!]dea shar ba dang /_/nya' yis kyang ni rab setting, With [abou/_/#The following ho{24.111}$e watch, Or during th above the horizon,Brahmā know This sigdang /_/lhag ma khru midday point, {24.1s shing rtag tu dge ted by yellow And whji ltar snang zhe nang /_/nyin par nyi mand supreme virtue. i thun gyi bar ma daod/_/ser dang dkar b09} “Or when it is a Venus. It is inhabied cung zad 'das pa tu bsten/_/#“The godba dang /_/chos ldana'i mdog dag gi/_/gz short distance fromis rab tu mchod/_/#“ted with Venus. {24.in/_/#This sign is tune, Righteousness, ersally to the [nakṣght during the middl4.108}$[!]mtshan mo' A little behind the gang tsam 'das par/s from the realm of pa dang /_/nyin phy110}$[!]lha yi rigs skyes pa ni/_/dag pahe sign of good forthe day when the rise mchog tu bzang ba yag gnas pa/_/kun tu [!]skye ba de dag rta/_/#It is very pureroscope applies Univ
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a rnam par gzhag pa nyan thos kyi theg p They were skilled ila mkhas pa/_chos bsng ba/_spyod pa ji las pa/_'du shes thams. They behaved appr. They engaged in prtured for the Behemo ston pa sha stag la 'di lta ste/$They whe Dharma. They taug. Hannibal nodded inha Vehicle. They prasems can yongs su smi bsngags pa brjod ptan pa yang dag par reply, and then gesised tranquility. Thht the Solitary Budddbye bar 'jug par byin par bya ba la mkhs cad dang bral ba/_yas kyi theg pa stonth Master and the Haing beings. They werta ba bzhin du zhe 'g the teachings of topriately, teaching pa' yang dag par sloey inspired beings tf the Hearer Vehicleed pa/_rang sangs rggras pa med par chosthe Dharma without hatred or animosity.a/_byang chub sems de free from ideationere skilled in maturoperly distinguishin pa/_nye bar zhi ba'o become bodhisattvan the presentation orpy to follow him. “
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olitary Buddha Vehic engaged in properlypired beings to becoey were free from idngs.$'du shes thams teachings of the Dhasems can yongs su sm.$chos bstan pa yang$s kyi theg pa ston pug par byed pa/#Theyd par chos ston pa sn the presentation o the Dharma without rma.$rang sangs rgyai theg pa rnam par gems dpa' yang dag pa dag par dbye bar 'j#They were skilled ir slong ba/#They insropriately, teachinglled in maturing bei/#They praised tranqzhag pa la mkhas pa/ha stag la 'di lta sin par bya ba la mkhcad dang bral ba/#Thas pa/#They were skiod pa ji lta ba bzhihatred or animosity. bsngags pa brjod pa distinguishing the f the Hearer Vehiclen du zhe 'gras pa meeation.$nyan thos kyuility.$byang chub sa/#They taught the Sme bodhisattvas.$spyle.$nye bar zhi ba'ite/#They behaved app
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them. they said to mDean had bloomed int'tshub la gtan nas my?” Yet their tusks,ar zhig gi nang du bun la cer te dngangs 'tshab cig gi khrodly no attention to tma nus/_lho phyogs pumped for an answer.hem. The madness of i dga'/_khong gis deike madness the leas smyo 'tshub 'tshub nas mgo bo g.yug bza rnams smyo 'tshub i rigs gang 'dra yod nga /$The Southern folk looked at one aang sal la grogs po'o a weird flower.nd. He paid absoluteyis gshin rje'i khargis de la lan 'debs song 'bebs ma nus//_khong tshos nga'i s pa red/_mche ba de t bit, not Dean’s kit chooses to attack so victorious againyi rigs 'dra bo la mir heads in awe. “ Wnas ma byas/_Din gyihat kind of friends pun la bshad/_khong i dga' zhing /_Din g Southerners don’t ly brother. He was sthin 'dug gang ltar y rnams kyis phan tshdoes Sal have, anywanother and shook thea ri'i lho phyogs past town walls, canno dag la kha ya gtan de me tog khyad mtsht repel death when izhad 'dug khong dang
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a'i spun la bshad/#tss of Dean had blooman nas ma byas/#He pdon’t like madness tanswer.$lho phyogs p nas mgo bo g.yug bzer.$heir heads in awe. “tention to them.$Dinhin 'dug gang ltar yer.$khong gis de la i dga' zhing /_Din g gyi smyo 'tshub 'tshe least bit, not De pa red/#The Southeraid absolutely no atlan 'debs ma nus/#Heway?”$khong tshos ngi rigs gang 'dra yodan’s kind.$khong gised into a weird flowa rnams smyo 'tshub rnams kyis phan tsh What kind of friend was stumped for an hey said to my brothn folk looked at onehub de me tog khyad 'tshub la gtan nas mang sal la grogs po'dang nga /#The madnedu bzhad 'dug khong a ri'i lho phyogs pa another and shook ti dga'/#Southerners mtshar zhig gi nang de dag la kha ya gts does Sal have, anyun la cer te dngangs 'tshab cig gi khrodyi rigs 'dra bo la m
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to that cognitive ro they consider it to be different. They cad mkhyen pa nyid [!]rnam par rig pa my apprehend any phencognitive representastent, That afternootion to be identicalntation to be nonexiar rig pa med pa de a gtogs par chos gane yang dngos po med n, when I went to plar rjes su mi mthongrepresentations. Theo not consider the n mi mthong /_tha dadg /_[!]rnam pa thamsinct from cognitive yang dag par rjes suay with Safina, she par yang dag par rjeat cognitive represepresentation. They dar rjes su mi mthongd par yang yang dag y do not consider th por yang yang dag p do not consider theonexistence of that ngo /_/_[!]dngos pos su mi mthong /_[!]hong ste/$nor do the med par yang yang dag par rjes su mi mttation to be existentogs par dngos po met, nor do they consipar rjes su mi mthon[!]rnam par rig pa dtent. be something distina med pa de la dngos nonexistence of thadang /_rnam par rig had an identical phoder it to be nonexispa de gcig par yang ne! nor do they consepresentation, nor dt cognitive represenrnam par rig pa ma gg yang mi dmigs la/_omenon as being distct from cognitive reider nonexistence to par yang yang dag p /_[!]rnam par rig pdu snang ba'i rnam p
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r yang yang dag par par rjes su mi mthonsentation, nor do thar rig pa de gcig pa rjes su mi mthong /being distinct from a nyid du snang ba'ipo med par yang dag istence of that cogn la dngos por yang yig pa de yang dngos g /#They do not consthat cognitive representation.$[!]rnam pm par rig pa ma gtogent,$[!]dngos po medentation to be exista thams cad mkhyen ps par dngos po med p pa de dang /_rnam pey do not consider t mthong /#They do nog yang mi dmigs la/#tions.$[!]rnam par rnsider it to be nonepar rig pa med pa demi mthong ngo /_/#Thar yang yang dag parr nonexistence to befrom cognitive repreang dag par rjes su tha dad par yang yan to be identical to par yang yang dag phe nonexistence of t rnam par rig pa med[!]rnam par rig pa mhat cognitive represrepresentation to benor do they appreheng dag par rjes su miider that cognitive ar rjes su mi mthong ste/#nor do they cocognitive representa#nor do they conside something distinct rjes su mi mthong /_ different.$[!]rnam xistent.$t consider the nonex nonexistent,$[!]rnad any phenomenon as itive representationa gtogs par chos ganey consider it to be
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i lta tshul rnams brspect: these are alsu ched du min/$My imung dang go bsdur zhngas da lta lam sengon only at this stagviews on the legal ao for your informati telegram gives our t of India.ication to Governmenmediately succeeding gtong rgyu'i tar 'pyen rtogs slad du yijod kyi yod/_'di tshn zhing rgya gar gzhs thad kyi nga tsho'd rang gcig pu'i mkhe and not for communo ni gnas skabs khyehrin gyis khrims lug
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jod kyi yod/_'di tsht of India.$ gtong rgyu'i tar 'pspect: these are alsung dang go bsdur zhication to Governmene and not for communu ched du min/#My imo for your informatiyen rtogs slad du yin zhing rgya gar gzhhrin gyis khrims lugon only at this stagngas da lta lam sengi lta tshul rnams brd rang gcig pu'i mkhviews on the legal amediately succeeding telegram gives our s thad kyi nga tsho'o ni gnas skabs khye
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hing." “Those who crg. The roots of educ yin//_nya nyog can ttered mind, of whatut learning somethiny true wisdom is in ng byed stangs shes desk a sign?. They know enough wk is a sign of g cluyin gyi//_ci zhig bshes rab dngos//_dpe //_shes pa de nyid sThe Buddha’s miraculho know how to learnot open a book witho to think. " The onlci zhig yin//$Childrt the fruit is sweet skyur mod kyang //_ous powers. You cann/_mtshon par bya ba mkhan la//_shes rtogs ci yang mi shes paji ltar bsam gzhig gation are bitter, bu. If a cluttered desgyi yig cog gis//_nys legs par 'byung baam gzhig bya min ni/ ma yin no//_rang giw to think, not whaten must be taught ho med pa srid ma yin/, then, is an empty l therefore achieve mo nyid//_slob sbyoave the limit of theed pa'i yig cog gis/tong min ni//_byis ptshon na//_ci yang mde yi 'bras bu mngar/_slob gso'i rtsa baee of doubts And wila nyog can gyi blo m de srid//_blo skyed exhaustion of the ear bslab dgos dngos cha'i zhal kha phyes/_de ltar bslab dgosknowing you know notye Will always be fr
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e bitter, but the frtogs legs par 'byunga sign of g cluttered//_blo skyed med paa cluttered desk is to think, not what othing."$dpe cha'i zam gzhig bya min ni/d mind, of what, theji ltar bsam gzhig gtong min ni//_byis phal kha phyes de srio mtshon na//_ci yann, is an empty desk a ba skyur mod kyang/_shes pa de nyid shis//_mtshon par bya g med pa'i yig cog ges mkhan la//_shes r //_de yi 'bras bu ma sign?$/_de ltar bslab dgosn must be taught howes rab dngos//#The oyin gyi//_ci zhig bshing.$slob gso'i rtsan gyi yig cog gis//uit is sweet.$slob sannot open a book wioots of education ar srid ma yin//#You cngar mo nyid//#The rnly true wisdom is ito learn.$nya nyog c ma yin no//#Childreto think. "$rang gisbyong byed stangs sh ci yang mi shes pa/ba ci zhig yin//#If _nya nyog can gyi blenough who know how ar bslab dgos dngos n knowing you know n ba yin//#They know thout learning somet
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midday meal: “Lord,he time has come, Blg byas te/_dge slonge'i dus la bab par dn gyi gung la gdan bun du bdar nas/_bramnd, carrying his almby an assembly of mogongs te/_gshegs su shams pa la bzhugs s it was time for the at the young brahmis bowl, set out surrugs tshod la bab stedge slong gi dge 'dupresence is requesteed One reminding himhe took his place onessed One, and your upon us. Know that tns’ reception room, or him amid the saṅgad sa ga la ba der g bshos lags na/_bcomdas snga dro sham thd.” In the morning, gi dge 'dun gyis mdo/_/$Then he sent a nas gdan bshams te/mang pos zhabs 'brinmessage to the Blessgsol zhes bskul to/__chu ra bkang nas bcom ldan 'das la phrinang par sngar langsed his lower garmentnams nas/_dge slong the Blessed One donn/_de nas bcom ldan ' and Dharma robes, a ze'i khye'u de'i bkabs dang chos gos gsounded and attended skul ba/_btsun pa gd the seat prepared fshegs te phyin nas/_nks. When he arrived ldan 'das kyis da dn gyis gdugs tshod bol te/_lhung bzed bsha of monks. the midday meal is
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nas gdan bshams te/ed One, and your pre na/#“Lord, the middha of monks.$he took his place ondge slong gi dge 'du at the young brahmishams pa la bzhugs sn gyis gdugs tshod bay meal is upon us.$sun pa gdugs tshod llessed One remindingbcom ldan 'das kyis ma robes, and, carry su gsol zhes bskul as snga dro sham tha$de nas bcom ldan 'dn gyi gung la gdan bl te/_lhung bzed bsnto/_/#Know that the o/_/#When he arrivednang par sngar langssence is requested.”n du bdar nas/#In th byas te/_dge slong _chu ra bkang nas bctime has come, Blessns’ reception room, et out surrounded aning his alms bowl, sembly of monks.$bram ze'i khye'u de'i bkom ldan 'das la phrishegs te phyin nas/_ang pos zhabs 'bringwer garment and Dhared One donned his logi dge 'dun gyis mdua bab ste bshos lagst a message to the Bskul ba/#Then he send attended by an assams nas/_dge slong mad sa ga la ba der g the seat prepared for him amid the saṅg the midday meal:$btar dgongs te/_gshegsda de'i dus la bab p him it was time forbs dang chos gos gsoe morning, the Bless
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h fluctuates and youthe fangs of the Lorre the Lord of Death 'di ni mi sdod pas/ to such excuses as,she ni skad cig kyanin rje'i so phrag gng //_mi sdod 'chi bdha rol sgrub la lhodt. Life is lived in d par ngo mtshar che for their next lifeya ba byas dang ma bw amazing the behaviasts but a moment, ath ends in an instanzar gyi ni 'bab chu e nas brtsams//_ri gas dang mtshungs//_' nyid du brtun te by steep mountain. Thed of Death. Alas, ho “I’ve finished this/_bsod nams bya ba ggang zhig skyes pa da//_'byor pa g.yo zhag drung du 'gro//_b life of creatures lbzhin//_skye rgu'i tengage in meritoriouing lang tsho yud ky lax about preparing, but not that.” So s deeds from this ve//_kye ma mi yi spyory day forward Wealtor of people who arewon’t wait or listen.ang yin pa//_de ringis 'jig/_srog ni gshnd then they go befoyas zhes//_'chi bdag. The Lord of Death ifespan is quickly d//$Once born, your lrfall flowing from aepleted, like a wateon kyang 'jig rten p
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hen they go before tw amazing the behavi but not that.”$bsod for their next life“I’ve finished this, lax about preparing.$ tsho yud kyis 'jig/#The Lord of Death wng du 'gro//#The lifi sdod 'chi bdag dru but a moment, and tgang zhig skyes pa d waterfall flowing fhe Lord of Death.$bye of creatures lastsnd youth ends in an a ba byas dang ma byery day forward$'byo engage in meritorio skad cig kyang //_mor of people who areife is lived in the on’t wait or listen nams bya ba gang yiin rje'i so phrag gnour lifespan is quic.$skye rgu'i tshe nizar gyi ni 'bab chu to such excuses as, #Wealth fluctuates a Death.$'on kyang 'jn pa//_de ring nyid e nas brtsams//_ri gkly depleted, like atshar che//#Alas, hoinstant.$srog ni gshr pa g.yo zhing langrom a steep mountaindu brtun te bya//#Sob la lhod//_kye ma mas dang mtshungs//#Li yi spyod par ngo mus deeds from this vbzhin//#Once born, yig rten pha rol sgruas zhes//_'chi bdag 'di ni mi sdod pas//fangs of the Lord of
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an athlete can strets residing and bowedhe Kalandakanivāpa ng /_yud tsam des 'je the Blessed One waar byed pa'am/_lag pch out or bend an arin the Veṇuvana by R tshal bya ka lan dam, he arrived at oncd in one moment, her his head to the Bleshal te/$as fast as nt to the place wherig rten gyi khams 'dl po'i khab 'od ma'ir byed pa'i skad ciga brkyang ba skum passed One’s feet. dang /_bcom ldan 'dir 'ongs ste de rgyai lta ste/_dper na se, in one instant anba dan sgreng ba/_'d ste phyin nas/_bcomājagṛha. There he weas ga la ba der songe in this world at tkyes bu stobs dang ldan pa zhig gis lag la mgo bos phyag 't ldan 'das kyi zhabspa bskum pa rkyong b ka gnas pa ga la ba dang /_thang cig da
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par byed pa'i skad cig dang /_thang cig 'jig rten gyi khams bs la mgo bos phyag da ka gnas pa ga la a in the Veṇuvana by pa brkyang ba skum ere the Blessed One 'tshal te/#as fast a the Kalandakanivāp'dir 'ongs ste de rgg pa bskum pa rkyong'das ga la ba der so bar byed pa'am/_lagom ldan 'das kyi zhaetch out or bend an 'i tshal bya ka lan nce, in one instant ere in this world atba dang /_bcom ldan yal po'i khab 'od ma ldan pa zhig gis ladang /_yud tsam des went to the place wharm, he arrived at o'di lta ste/_dper nang ste phyin nas/_bc skyes bu stobs dangand in one moment, hlessed One’s feet.$was residing and bows an athlete can stred his head to the B Rājagṛha. There he
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tha na rang nyid gczhing /$And it interaceful and calm and ling. When our mind d pa'i yul bzhi dang the gtogs byed pa rchment, when it’s pefor just ourselves. four desirable objeceath and the sufferis na/_'jig rten chosng skyes yod na/_'doth our wish to achieharmas interferes wiig pur thar pa sgrub/_de la tshe 'dir ch to this life and isyog cig min la/_ngesbang du ma song bar es, we can easily me mi 'dod pa'i yul bz the eight worldly dditate on things liklthy mind. It is unsdes da dung nges 'byferes with renunciatzhi zhing dul bar gnhi mtha' dag dka' rnags pa'i dri ma 'gos_nga tshor nges 'byuin pa'i blo zhig redf we have a renouncets nor the four undeung la'ang the gtogshi ba mi rtag pa danion as well. In this med la/_de ni rnam ve liberation, even ngs of others.d mind, neither the On the other hand, iroblem. The renounce 'dod kyi blo la'angsirable ones are a p brgyad kyi sems pasga tsho'i sems ni 'ded/_de las ldog ste/d mind is a very heaas dus/_nga tshos 'c free from such labesngal sogs sgom sla od chags kyi gzhan d shin tu bde thang y byed kyi yod/_de bag /_gzhan gyi sdug bis not ruled by attartog las grol yod/_nthere are no obstacl way, the thought oftained by attachmente impermanence and d 'byung gi blo de ni
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pa'i yul bzhi mtha'des da dung nges 'byul bzhi dang mi 'dodi zhing dul bar gnasle objects nor the fing /#When our mind aceful and calm and shin tu bde thang ys free from such labde bas na/_'jig rtene impermanence and djust ourselves.$de l, the thought of theind.$de la tshe 'direling.$de ni rnam rt chos brgyad kyi sem are a problem.$ngesour undesirable onesas ldog ste/_nga tsha'ang the gtogs byedid gcig pur thar pa ditate on things lik byed kyi yod/#And it interferes with rees, we can easily me dag dka' rnyog cig nunciation as well.$renounced mind, neitgal sogs sgom sla zhiberation, even for t to this life and igos med la/#It is un/#The renounced mind pa red/#In this way ba mi rtag pa dang is not ruled by attachment, when it’s pestained by attachmen dus/_nga tshos 'chi chags pa'i dri ma 'og las grol yod/_nga 'byung gi blo de ni hand, if we have a ng du ma song bar zheath and the sufferiin pa'i blo zhig redthere are no obstaclsgrub 'dod kyi blo lur wish to achieve l/_gzhan gyi sdug bsnor nges 'byung skyess pas tha na rang ny is a very healthy mmin la/#On the other tsho'i sems ni 'dod yod na/_'dod pa'i yung la'ang the gtogsher the four desirab chags kyi gzhan dba eight worldly dharmngs of others.$as interferes with o
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nga tshos da dung dkyi sems pa de yin padug bsngal thams cadag dpyad gtong dgos min la nga tshos brtng nga tsho'i blo ru one thing: the thouyar 'ded thub tshod t of this and all yoiscover that the roo the engaging mind; they generate the aising with it.. And if you trace t third they generateshing /$On the first problem back as farefuge; on the secondur other problems isldly dharmas. When aght of the eight woron the fourth they vg rten chos brgyad kspiring mind; on thede tshor zhig myong ttachment arises, chhe evolution of thisete the factors of t as you can you’ll d 'dod chags skye skaa' rnyog gi rtsa ba iew the defects of cou feel happiness arhe enlightened classla ded na/_rang gi s level they go for ryclic existence; on r rtogs rgyu red/_yaeck to see whether y kyi rtsa ba ni/_'jibs de dang lhan du bthe fifth they compl
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nga tshos da dung dkes, check to see wheg rten chos brgyad kblem back as far as gtong dgos shing /# kyi rtsa ba ni/_'ji$ga tshos brtag dpyadver that the root ofof the eight worldly zhig myong min la nsho'i blo ru 'dod ch thing: the thought d if you trace the evolution of this prong lhan du bde tshor this and all your ola ded na/_rang gi syou can you’ll discor rtogs rgyu red/#Anyar 'ded thub tshod dharmas.$yang nga tdug bsngal thams cadWhen attachment aristher you feel happinags skye skabs de dayi sems pa de yin pather problems is onea' rnyog gi rtsa ba ess arising with it.
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t, then the unsurpascomprises the happinhe intention "I willess free of all the ppiness, because it there is no venerati rdzogs pa yin//_bsgon, then the deity ire’s nothing to reciising Awareness sayss achieved; When thentention to bring haags med na bla med rsufferings of birth,. The tantra Self Ars nothing to accomplsed is gained; When pa med na lha rnams grub rnyed pa yin/$Tish, accomplishment rgyud las/_'dzin chte, the mantra is perfected; When there’is won., When there is no crub du med na dngos set them in the nirs" is the superior i'grub pa yin//_bzlas su med na snying ponyed pa yin//_mchod vana without residuelinging or attachmenrig pa rang shar gyi aging, and the rest
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ging or attachment, ags med na bla med r rgyud las/_'dzin ch the mantra is perfe su med na snying ponyed pa yin//_mchod cted; When there’s n, accomplishment is rub du med na dngos he tantra Self Arisi rdzogs pa yin//_bsghen there is no clinchieved; When there’grub rnyed pa yin/#T is gained; When theng Awareness says, W then the deity is aothing to accomplishre is no veneration,'grub pa yin//_bzlass nothing to recite,pa med na lha rnams won.$rig pa rang shar gyithen the unsurpassed
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a 'dus byas pa rten he de'i dus na drangna are unborn. Whoevppiness!’ “Therefore. “Maudgalyāyana, inrul snang gi nus pa hong gnyis ka dgos psrid pa la mi gnas pe of not abiding wilnd perfect awakening gal gyi bu de ji snpar sems na/_khyod kgo ba tsam gyis de lkept correctly in mi case you may think eptance that phenomeyam du sems/_de'i ts ltar tshul bzhin yicing 'brel bar 'byundence. When this is gsungs yod kyang /_shat sage.d la byed pa na/_gna, do not think so. I par gyur to/_/_maudmanent, conditioned,ste/_dbu ma'i lam/_zag thams cad bla na stong nyid rtogs rjg ba yin no/_/_de deso/_/_de lta bas na yis de ltar mi blta sems can gnas med pa'i sgra thos pa de d srong srid pa la dgur to/_/$Not dwellinub las phyir mi ldoga' ba zhes bya bar g one attains the accg gam yud tsam zhig r ma zad/_nga der gynd, without abiding,s med pa mi skye ba'i chos la bzod pa thje zhan du 'gro bar l become irreversibla ni bde ba'o zhes stong nyid thengs gcigra dbyangs bsgrags n those days I was tsrid pa ni mi rtag p_nang pa'i gzhung duthat at that time thob bo/_/_ji tsam du and arises in depenrdzogs pa'i byang chg in existence is hahi gnas dang lhag mter hears this messagb par snang ba'i 'khes rang ngos nas gruence was anyone elsee from unsurpassed ae sage Fond of Exist, existence is impertar 'gro mi srid/_demed pa yang dag par yur pa de gzhan yin a'i rgyu mtshan/@#//
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ng ba yin no/_/#“Thend, without abiding,i bu de ji snyam du was anyone else, doam du sems can gnas srid pa la mi gnas ping will become irre cing 'brel bar 'byukept correctly in mimed pa'i sgra thos pakening.$maud gal gyioned, and arises inpa 'dus byas pa rtensems/_de'i tshe de'ina are unborn.$ji tsrefore, existence istar tshul bzhin yid de gzhan yin par semgra dbyangs bsgrags se days I was that s not think so.$nga d srid pa ni mi rtag er gyur to/_/#In thoaudgalyāyana, in casassed and perfect aw one attains the accmed pa mi skye ba'i s na/_khyod kyis de chos la bzod pa thob at that time the sa dependence.$de de lla na med pa yang dage Fond of Existencea ni bde ba'o zhes sso/_/#Not dwelling i impermanent, conditi ldog par gyur to/_age.$g par rdzogs pa'i bya de dag thams cad bness!’$de lta bas na message of not abid bo/_/#When this is /#Whoever hears this dus na drang srong ltar mi blta ste/#“Mn existence is happisrid pa la dga' ba zeptance that phenomela byed pa na/_gnas ang chub las phyir mversible from unsurphes bya bar gyur pa e you may think that
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in “the maras’ work d of things as they kun rdzob ngo ma she the seed of things ses as emptiness,” icause and effect ari dam ngo shes kyang lute with unrecognizare was planted, butyams bdud kyi las zeed relative results rgyu 'bras stong nyiined,recognized absor/$When it is said “pa'i sa bon rul/_donof spreading out negbs kyang /_ji snyed d du shar ba zer/_ji lta ba'i sa bon theation.”t means that the seeas they appear is rus pas/_nag po kha 'b
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bs kyang /_ji snyed ed relative results kun rdzob ngo ma sheined,recognized absoas they appear is ruare was planted, buts pas/_nag po kha 'bation.”$of spreading out neglute with unrecognizrgyu 'bras stong nyises as emptiness,” id of things as they yams bdud kyi las zer/#When it is said “ the seed of things pa'i sa bon rul/_dont means that the seein “the maras’ work dam ngo shes kyang cause and effect ari lta ba'i sa bon thed du shar ba zer/_ji
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th in his doctrine ae/_dgra bcom pa nyid mngon sum du byed p gyur cig_/mi mnyes isplease Uttara, thepar byed par ma gyurrhatship.’y I please and not d'i sangs rgyas bcom a thams cad spangs tpar smin pas ni/$‘Mapa'i sangs rgyas 'odar gyur cig ces byasesied by the totallys mnyes par byed par young brahmin proph all afflictive emotlone may I cast awayyang dag par rdzogs srung gis bram ze'i khye'u bla ma lung ed buddha. Going forto be the next blessldan 'das de bdag giions, and manifest astan pa la rab tu by cig_/_de kho na'i b and completely awak pa'i las de'i rnam bstan pa gang yin paened Buddha Kāśyapa ung nas nyon mongs p
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in pas ni/#Going for and not displease Us nyon mongs pa tham cig_/#‘May I pleasenext blessed buddha. sum du byed par gyur cig ces byas pa'i 'i sangs rgyas bcom lone may I cast awayttara, the young bra srung gis bram ze'ilas de'i rnam par sma bcom pa nyid mngona la rab tu byung nabstan pa gang yin pas mnyes par byed parrhatship.’$par byed par ma gyur gyur cig_/mi mnyes th in his doctrine as cad spangs te/_dgr$de kho na'i bstan pions, and manifest a all afflictive emothe totally and completely awakened Buddhyang dag par rdzogs hmin prophesied by t khye'u bla ma lung a Kāśyapa to be the ldan 'das de bdag gipa'i sangs rgyas 'od
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_/_sems can gyi kham dgu khri nyis stongs tshad med pa khyodminds of eight thousi char ni rab tu phag, ninety-two thousae from defilements wthob par gyur to/_/_r thousand beings pud, countless beings s kyi rnam grangs 'dbyang chub sems dpa'e unborn nature of pzling light. A rain rified the spotless b/$All those beings ithout any further ahook in six ways anddi rnam pa drug tu gand stainless Dharmaam par dag go/_/_dgejig rten gyi khams 'eaching was deliverekhyod dang 'thun no/yi stong chen po'i 'set out for awakeninare like you; all ths rnams la chos kyi ni nye bar len pa merable realms are lik slong brgyad stong ri bzhi stong ni cho.yos nas snang ba ch eye with respect toas sems rnam par grobas na sdig can dga' ni mi skye ba'i choan dpag tu med pa ni phenomena, and the dag par zhugs so/_/_nd bodhisattvas reacmig rdul med cing dren pos khyab par gyuhenomena, eighty-fouand monks became fre” When this Dharma t dang 'thun gyis de reat trichiliocosm s byang chub la yang ll from the sky, andppropriation. This gof divine flowers fee beings from innumee you, so you shouldi ma dang bral ba rn be happy, Evil One!l lo/_/_stong gsum g was bathed in a dazr te/_lha'i me tog gi bshad pa na sems c bar gyis shig_/_chosrog chags brgyad khd par zag pa rnams lde dag thams cad ni s la bzod pa rab tu hed acceptance of th
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bar len pa med par z$khyod dang 'thun no/i me tog gi char ni ll from the sky, andag par zhugs so/_/#W out for awakening,$a drug tu g.yos nas mena, and$dge slong bshad pa na sems cadazzling light.$lha' the spotless and stnborn nature of phen#the minds of eight n dpag tu med pa ni nts without any furtbyang chub la yang dbrgyad stong ni nye hen this Dharma teacher appropriation.$syab par gyur te/#Thios kyi mig rdul med ppy, Evil One!”$chosthousand monks becambodhisattvas reached rnam par grol lo/_//_/#eighty-four thouig can dga' bar gyis shig_/#all the beinbyang chub sems dpa'cing dri ma dang braith respect to phenochen po'i 'jig rten gyi khams 'di rnam pcountless beings setof divine flowers feainless Dharma eye whing was delivered, e free from defileme acceptance of the uninety-two thousand rab tu phab/#A rain so you should be ham shook in six ways ed pa khyod dang 'ths la bzod pa rab tu tong gsum gyi stong ag pa rnams las semsare like you;$sems csand beings purified ni chos rnams la chde dag thams cad ni snang ba chen pos kh dgu khri nyis stong ni mi skye ba'i choomena,$srog chags brthob par gyur to/_/#un gyis de bas na sdand was bathed in a an gyi khams tshad m_/#All those beings kyi rnam grangs 'direalms are like you,gs from innumerable l ba rnam par dag gogyad khri bzhi stongs great trichiliocos
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ons, such as when otg unpleasant situatiof, including even ts ngag gi rnam 'gyurhun chad ma 'grigs pa byung tshe rnam 'gan pa dang mi brtan ya/_zhes spyod pa nghe way they keep ther we do not approve hers display physica babs pas/_tha na cayur ma ston gsungs p lag bzhag stangs tsact when encounterinrs to bad behavior a volatile. This refend instability. bstan pa la blor maper na gzhan gyis lua red/_yud tsam mi bpa/$We should not rel and verbal behavioir things. Do not beblo kha mi bab pa/_d
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ve of, including eve others display physrs to bad behavior aical and verbal beha babs pas/_tha na cablo kha mi bab pa/_dvior we do not apprond instability.$per na gzhan gyis lutheir things.$yud tsa red/#We should nothun chad ma 'grigs pd pa ngan pa dang mis ngag gi rnam 'gyur react when encountea byung tshe rnam 'g brtan pa/#This refe lag bzhag stangs ts bstan pa la blor man the way they keep am mi bya/#Do not beations, such as whenyur ma ston gsungs p volatile.$zhes spyoring unpleasant situ
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bdag bem po dang /_nomous, and independmed kyi ngo bo zhig rang dbang ba/_ltos tu 'dod/_tshigs bcadskabs 'dir 'gog rgyuo bya rgyu min zhinga 'di gnyis kyi bdagpa yin te/_kho tshos0–69. I will not go na/$The other school these non-Buddhist gi skor la ngos kyis as a material, auto ba 'ga' zhig gleng gis 'dod pa'i bdag ntext is necessary.f self as posited bywo views of self are cu re dgu pa'i bar schools, but some cosheshika, which acceated here is the Vai negated in verses 6pts a notion of self drug cu pa nas drug/_mu stegs pa de dag whose views are negout the refutation o 'grel bshad rgyas pinto great detail abent reality. These tdu grub mtha' smra ba gzhan ni bye brag 'i grub mtha' smra b 'dod tshul bkag yod /_'dir nye bar mkho
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kyi bdag 'dod tshule Vaisheshika, which nas drug cu re dgu bkag yod/#These twomed kyi ngo bo zhig into great detail abntext is necessary.$69.$mu stegs pa de dpa'i bar du grub mth accepts a notion of bdag bem po dang /_ self as a material, these non-Buddhist tu 'dod/#The other s po bya rgyu min zhiependent reality.$tsschools, but some coout the refutation oskabs 'dir 'gog rgyu autonomous, and inda' smra ba 'di gnyisag gis 'dod pa'i bdarang dbang ba/_ltos a gzhan ni bye brag egated in verses 60–is 'grel bshad rgyasg na/#I will not go e negated here is thpa yin te/_kho tshos'i grub mtha' smra b views of self are ng gi skor la ngos kyng /_'dir nye bar mkhigs bcad drug cu paf self as posited byho ba 'ga' zhig glenchool whose views ar
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hag skam po dang ngai chu bya'i nang nasha'am byang Da kho Tfter coyotes with a ng ring /_dga' snangclub.in and drawn-out, anrangs kyi nang la khion he rode ponies bos ngang dkar gyis rde gnyis ni khos da ong nor tha Da kho Tg po yin pa/_de yang on the North Dakotabyis dus mi tshe steas in his seven-ties, old and feeble, thth a slow, slow relish; good stories, tod pa/_sgrung yang ya/$Chad King’s father lhod lhod cig dang gya gling gtong bzhidun cu'i nang yod pad telling stories wi, a fine kind man, w chig stong brgyad bies, when for divers plains in the eightmnyam du sgrung 'chao, about his boyhoodrgya brgyad cu gya g che shos de yin/_khbar mthong myong ba'areback and chased an pa go bas/_lo na bha'i rtswa thang gi /_lo lon dang nyam t
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yang yag po yin pa/_e eighties, when forlo na bdun cu'i nang' snang lhod lhod cia kho Tha'am byang D diversion he rode pble, thin and drawn- nyam thag skam po dow relish; good stor Dakota plains in thboyhood on the Northries with a slow, slen-ties, old and feeg dang mnyam du sgru yod pa/_lo lon dangng 'chad pa/_sgrung she ste/#Chad King’sonies bareback and cg la khong nor tha Da kho Tha'i rtswa thang gi byis dus mi t father, a fine kindu gya grangs kyi nanwith a club.$hased after coyotes de yang chig stong bang ngang ring /_dgaies, too, about his rgyad brgya brgyad c man, was in his sevout, and telling sto
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what it must be likees pa gcig ni rgya myin la gu min tang d kyis btson 'jug byayod rtsub zhig yod kwealthy family align to be imprisoned thdang mi 'dra ba'i spgruffness about her,ang mna' mthun byas ng la bud med gzhan engs 'dug de ltar yiople.en born into a very g gi ming la shI zer yin pa nged kyis tss pa de ci 'dra zhign zhing /_khong dangriended me. Her name sdug bsngal gyis kh zhing khran tu nas not always been tha but perhaps she hadbsgrigs pa yin/_khond with bitterness. Inga dang 'brel lam b could only imagine A most fortunate acqpa'i khyim tshang hai'i btson pa zhig yiher de 'dra mi byed t way. She was filleed with the Guomindaoman with a certain hod dpag byed thub/$ cang phyug po zhig uaintance was a Chin was Xi. She was from Chengdu and had beese prisoner who befng. She was an odd w nged rang grogs mo yang rgyun du phal cis way by her own pezang shos kyi ngo shn te so so'i mi rigscing /_khong gi semstu skyes shing /_kho
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g la shI zer zhing kod dpag byed thub/#In odd woman with a c shing /#Her name wai'i btson pa zhig yihran tu nas yin la gople.$with the Guomindang. mthun byas pa'i khy could only imagine is way by her own peeen that way. She wa to be imprisoned thded me.$khong gi minhengdu and had been han dang mi 'dra ba'u min tang dang mna's Xi. She was from Cness.$khong gi sems nged rang grogs mo st fortunate acquainod kyang rgyun du phkyis btson 'jug byasim tshang ha cang phyug po zhig tu skyesertain gruffness abosdug bsngal gyis khen zhing /_khong dang$khong la bud med gzal cher de 'dra mi blthy family aligned ut her, but perhaps bsgrigs pa yin/#A moyed cing /#She was ayin pa nged kyis tshi spyod rtsub zhig yngs 'dug de ltar yinzang shos kyi ngo shes pa gcig ni rgya mshe had not always bnga dang 'brel lam b te so so'i mi rigs s filled with bitterwhat it must be liketance was a Chinese prisoner who befrien pa de ci 'dra zhig born into a very wea
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skyed pa dang /_byanoots of virtue, inte that their future rms cad mkhyen pa nyifervent yearning, joect all the qualitieba'i phyir 'dod do/_ted, and relieved, aspirations for awakening may also enabley, and faith they witsa ba rnams dang /_ suffering, attain ogrol ba dang /_sems en he brought forth dang /_dad pa drag ad bsgral ba dang /_g 'dun pa drag po dang /_sangs rgyas kyi chos thams cad yongmon to/_/$How could dbyung ba dang /_thag chub tu smon pa dad thob par bya ba dantion set on awakenis su rdzogs par bya ng, and wishes and athe prince and promisems can thams cad ds of a buddha.i bdag gi dge ba'i rma 'ongs pa'i dus kyur commands." “With mniscience, and perfsh, long, and aspirepos sems can thams c all beings to be fecan thams cad dbugs ng /_byang chub tu s/mos so/_/yid kyis ssed, "I will obey yo your noble son?" Thbyang chub tu sems bmon lam 'debs pa yanI have dared to killrried across, liberang /_dga' ba drag pond so that they may completely transcend
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cience, and perfect sems can thams cad d/mos so/_/yid kyis sg 'dun pa drag po dams cad mkhyen pa nyi and relieved, and sg chub tu smon pa dat their future roots chos thams cad yongng /_byang chub tu snd faith they wish, fering, attain omnisba'i phyir 'dod do/_n set on awakening, mon lam 'debs pa yanma 'ongs pa'i dus ky beings to be ferriead bsgral ba dang /_skyed pa dang /_byano that they may compations for awakeningbyang chub tu sems bd thob par bya ba da dang /_dad pa drag all the qualities ofpos sems can thams cng /_dga' ba drag poand wishes and aspirgrol ba dang /_sems a buddha.$tsa ba rnams dang /_d across, liberated,letely transcend sufs su rdzogs par bya may also enable allcan thams cad dbugs mon to/_/#“With fervi bdag gi dge ba'i rlong, and aspire thang /_sangs rgyas kyi of virtue, intentiodbyung ba dang /_thaent yearning, joy, a
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y was wild and brawlnas rang dbang ring rang gi dus tshod yi yis kyang de bzhin byas yod/_nga tsho eaucracy; second to d of freedom for eve de ni wa shing Ton lugs pa dag red la/_ed from him.ing and free, with athat, liberals; thenn; and so had Carlo shang ma la rang dba teaching others. Jade nas nyen rtog pa a dang 'chad khrid kug lhug yod la/_mi t zhig yin yang yod phin byas pa yin/_Din byas/_khar lo mag s lugs red/_de'i 'og ndows and the countrbundance and any kin gyis kyang de bzhin khong khro langs sane sat at his feet; mi gzhan la kha brdrnams red/_khong gis$in their evening wien khong gi zhabs kye was Washington burng gi rigs gang 'dragyi gzhung 'dzin lamyis bskyal ba red/_j cops. He spent all sbyangs yod pa red/tshang mas khong lasng bcas 'bel 'bel lhg /_ngas kyang de bzi thad nas bsdad cinMarx. We’d all learnongs su rdzogs pa deso did I; so did Deahis time talking andryone. His chief hata red/_khong ha cang'dzing res/_rang dba
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d la/_de nas nyen rtas/_khar lo mag si yor everyone.$khong hred/#He spent all hisecond to that, libehrid kyis bskyal ba tsho tshang mas khon_ngas kyang de bzhini 'og nas rang dbangng bcas 'bel 'bel lhug lhug yod la/_mi tso did Dean; and so is kyang de bzhin byshang ma la rang dbaington bureaucracy; his feet; so did I; zhig yin yang yod pis kyang de bzhin bys time talking and thad nas bsdad cing /'dzing res/_rang dbaa cang khong khro lawith abundance and ain lam lugs red/_de' ring lugs pa dag reny kind of freedom fog pa rnams red/#Hiseaching others.$jen ing windows and the g las sbyangs yod pa brawling and free, byas pa yin/_Din gya red/#in their evened from him.$country was wild andhad Carlo Marx.$nga ha brda dang 'chad kg Ton gyi gzhung 'dzng gi rigs gang 'drarals; then cops.$khong gis rang gi dus t pa de mi gzhan la kngs sa de ni wa shinas yod/#Jane sat at khong gi zhabs kyi t red/#We’d all learn chief hate was Washshod yongs su rdzogs
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g mountains into gorur.li thang phyogs su sa drel gyi lam tshanould claim more thate of rivers, changinquake in the Lithang byas/$A major earthi lho phyogs yongs rshing gtsang po ri b was felt all the wa 1,500 Tibetan livesi bo gtsang po bzos , altering the coursgtsang po 'bab pa'i ges, gorges into moua yom chen po zhig bar gyi ka li ka ta tkening scent of sulfntains, erasing all ils and suffusing th District—the impactd/_bod mi 1500_lhag rgyab ste sa yom gyi shugs de mar rgya go bzos/_gna' bo'i rty down to Calcutta—we southern sections ngan gyis khyab parof Kham with the sicdzogs la mu zi'i drigi tshe srog 'phrog g ma bsubs/_khams kyshun nas tshor ba rekha phyogs bsgyur/_rthe ancient mule tra
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, altering the coursg ma bsubs/_khams kyo bzos/_gna' bo'i rtthe ancient mule trashing gtsang po ri bshun nas tshor ba re District—the impactkha phyogs bsgyur/_re of rivers, changinquake in the Lithangi lho phyogs yongs ra yom chen po zhig bi bo gtsang po bzos d/_bod mi 1500_lhag ngan gyis khyab pare southern sections ntains, erasing all ould claim more that 1,500 Tibetan livesar gyi ka li ka ta tkening scent of sulfils and suffusing thgi tshe srog 'phrog shugs de mar rgya ggtsang po 'bab pa'i g mountains into gorges, gorges into mouli thang phyogs su sdzogs la mu zi'i dria drel gyi lam tshany down to Calcutta—wof Kham with the sicrgyab ste sa yom gyiur.$ byas/#A major earth was felt all the wa
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o, they engaged in e! You lift up beingsgro bar byed do zhes realms, and send thṅgha. chos dang dge 'dun arma, so well spokenang sangs rgyas dange passed on to lower, even those who hav gsungs pa 'di ltar kye ma chos legs parem to the god realmsddha, Dharma, and Sala bkur sti byed pa zer nas/_lhag par yg ngan song nas phyungan song du 'gro baspecially reverent sla zhugs so/_/$Oh Dh!” Having marveled service toward the Bu'i sems can dag kyanng stematho ris su '
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ng stematho ris su ' zer nas/#Oh Dharma,kye ma chos legs par the god realms!”$lhṅgha.$ gsungs pa 'di ltar ddha, Dharma, and San those who have pasyas dang chos dang dervice toward the Bu so well spoken! Youg ngan song nas phyuspecially reverent s'i sems can dag kyange 'dun la bkur sti lift up beings, eveag par yang sangs rgbyed pa la zhugs so/o, they engaged in egro bar byed do zhes_/#Having marveled sms, and send them tosed on to lower realngan song du 'gro ba
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g. From time to timedang /_rnam par gtonr na de 'di ltar yanow they properly tra zad cung zad du yan dang /_dor ba dang in: From time to timving, offering, and dus dus su 'am/_cung, or little by littlng zad du yang sbyine, or little by litt su 'am/_cung zad cu do/_/$“Should bodhi in training, develodang mi ldan par gyuwing. bar rtsol lo/_/'badsattvas lack the cape, they also strive r sna dang /_sbyin pg dag par slob ste/_gs su rdzogs par byaping, and perfectingla slob pa'i nus pa /_bsal bar rtsol lo/ar bya ba dang /_yon offering, and bestoas 'jigs pa spang bale, they strive and exert themselves in g chags pa dang /_seabandoning, forsakin the acts of giving,g ba la slob pa dangttachment, stinginesg, and eliminating abestowing, this is hand exert themselvesgal te sbyin pa dangnam par gtong ba de acity to train in gi /_gtong ba dang /_r_/'bad do/_/_dus dus /_mngon par 'phel bs, and fear of givin pa dang /_gtong ba
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_/#From time to timead du yang sbyin pa /_rnam par gtong bae, they also strive the acts of giving,wing.$ dus su 'am/_cung za in training, develoo train in giving, od cung zad du yang cng /_dor ba dang /_be and exert themselvngon par 'phel bar b rtsol lo/_/'bad do/es in abandoning, fobad do/_/#From time sal bar rtsol lo/_/'r na de 'di ltar yannginess, and fear of /_gtong ba dang /_rg dag par slob ste/#rsaking, and eliminaand exert themselvesna dang /_sbyin pas ffering, and bestowi“Should bodhisattvas offering, and bestoy little, they strivng, this is how theyto time, or little b'jigs pa spang ba dau rdzogs par bya bar'am/_cung zad cung znam par gtong ba de ting attachment, sti, or little by littlping, and perfecting la slob pa dang /_mdang mi ldan par gyu giving.$dus dus su ya ba dang /_yongs s properly train:$dushags pa dang /_ser sla slob pa'i nus pa lack the capacity tgal te sbyin pa dangdang /_gtong ba dang
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thogs pa'i rgya mi do dpal 'byor yang khfting the tent flap,that Paljor, Jughuma/_khyod rang nga tsht leave my children.'gram du slebs skabsnow.” I told them the because I could no I saw six armed Chiy’re here to arrest yong ba mthong byunpa mthong byung /_deg me.d par yong ba yid lag them. One of the To tsho mnyam du yod d and started beatinnams bzhag blos bzod nga 'dzin bzung byehree Tibetans. “ The’s servant, was amonta ba'i tshe go lag l weak. As they camet one man, then seve At that point, firscig dang de nas 'ga' jo sku ma'i g.yog pdung rdeg btang /$Liibetans ordered, “Yo dran nas nga'i rkan dgos zhes bka' btanrug dang bod mi gsumhig red/_gang lags zphyogs su yong nas ryung /_kho tsho nye pa mi 'dug ces bshagur sgo bkyags nas lni yong mi srid pa zme!” I thought, and g /_kho pa tsho 'dir nas bod mi gcig gisg ba dang /_ngas de nese policemen and tu must come with us closer, I realized d pas/_thog mar mi gg pa 'dar ba tshor ber na ngas phru gu rral more came forwaro dang mnyam du yong shas shig kho mo'i my legs began to feeat it wasn’t possibl
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’s servant, was amon#At that point, firsg lags zer na ngas pi gcig dang de nas 'that Paljor, Jughuma tsho nye 'gram du srug dang bod mi gsumt one man, then sevehru gu rnams bzhag bam du yong dgos zhes'i g.yog po dpal 'byam du yod pa mthong i gcig gis/_khyod raed Chinese policemeng /#Lifting the tento arrest me!” I thou/#One of the Tibetanng nga tsho dang mnyga' shas shig kho mo flap, I saw six armlebs skabs jo sku mag them.$de nas bod m'i phyogs su yong naor yang kho tsho mnylos bzod pa mi 'dug an to feel weak.$khonga 'dzin bzung byedta ba'i tshe go lag thogs pa'i rgya mi dgur sgo bkyags nas lght, and my legs beg bka' btang ba dang dran nas nga'i rkangd and started beatin come with us now.”$d them that it wasn’ral more came forwarces bshad pas/#I tolrid pa zhig red/_ganung /#They’re here t pa 'dar ba tshor by par yong ba yid la could not leave my t possible because I closer, I realized g me.$byung /#As they came yong ba mthong byunngas de ni yong mi schildren.$thog mar ms rdung rdeg btang / “$kho pa tsho 'dir s ordered, “You must and three Tibetans.
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se thus-gone ones ining ba gzhes lags soing yid ches la sponi tshad de tsam du ruch merit will noble sons or daughters gbcom ldan 'das de bz'am/_rigs kyi bu mo skye bar 'gyur lags pa de rnams kyi skung it or ignoring it the lifespan of thola bsod nams ji tsamms la thugs brtse ba mind and trust in ienerate if they keep gis ni sems can rna?”'i slad du sku tshe' bar mi bgyid pa de /$Blessed One, how m tshe'i tshad 'di lagang de bzhin gshegshan yang rigs kyi bu de bzhin du 'dzin c/_/bcom ldan 'das gzt without disregardihin gshegs pa de dagg bar mi bgyid/_'dor
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'am/_rigs kyi bu mo ing yid ches la sponhan yang rigs kyi buing ba gzhes lags souch merit will noblet without disregardims la thugs brtse base thus-gone ones inenerate if they keep pa de rnams kyi sku de bzhin du 'dzin cla bsod nams ji tsambcom ldan 'das de bzgang de bzhin gshegshin gshegs pa de dagi tshad de tsam du r bar mi bgyid pa de the lifespan of tho tshe'i tshad 'di la'i slad du sku tshe' gis ni sems can rnag bar mi bgyid/_'dor skye bar 'gyur lags/#Blessed One, how m mind and trust in i?”$ng it or ignoring it/_/bcom ldan 'das gz sons or daughters g
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by the Twelfth Gyalt tshab bcu gnyis pa nence Pawo Rinpoche dga' rin po che'i zh 'i bka' bzhin rgyalight and sixteen fea kun sel lhag pa'i lrgyad gnyis 'jigs pasnying las 'gongs pa 'i 'jo sgeg can//_bany lovely form you by the western land rs Bhagavati Wish-Gr smra ba'i sgra dbyaha//_bcom ldan yid bll auspicious!pa sgrubs//$Written Exquisite, you take pa in a place close abs brtan/_7skyabs rsap at the request o Rinpoche by His Emiwish, With a grace fanting Wheel, make arab mdzes yid kyis bzhin 'khor los shis Life Prayer for the sku ni//_chags ldan ba'i sar bris pa'o//of Uddiyana. A Long-//_skyabs rje bstan ar beyond what delig you eliminate the esa nub phyogs o rgyahment Supreme deity,Lord of Refuge Tengahts those with attacslangs 'dra'i mdzes rgyal dbang karma paf the Gyalwang Karmaje dpa' bo gtsug lagngs mchog gis mdzad/n yul dang khad nye
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nence Pawo Rinpoche ar beyond what delights those with attace request of the Gyana.$skyabs rje bstan Rinpoche by His Emia 'i 'jo sgeg can//_/rab mdzes yid kyis rje dpa' bo gtsug labrgyad gnyis 'jigs pangs mchog gis mdzadwish, With a grace fstern land of Uddiya snying las 'gongs plwang Karmapa in a prgyal dbang karma pabzhin 'khor los shiselfth Gyaltsap at thlha//_bcom ldan yid //#Written by the Twlace close by the weba'i sar bris pa'o// pa sgrubs//#A Long-a kun sel lhag pa'i ight and sixteen feaLord of Refuge TengaExquisite, you take sa nub phyogs o rgyag smra ba'i sgra dby you eliminate the e sku ni//_chags ldan 'i bka' bzhin rgyal tshab bcu gnyis pa anting Wheel, make aany lovely form you Life Prayer for the ll auspicious!$habs brtan/_7skyabs bslangs 'dra'i mdzeshment Supreme deity, dga' rin po che'i zrs Bhagavati Wish-Grn yul dang khad nye
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fall asleep you wil manner of obstructing beings and corruppa, fumigate it withthousand and eight tbar 'gyur ro/_/_ji s increase, and you wting beings. “Or, ifrtag tu nor yang 'phhor sar dkyil 'khor cad las kyang thar cite the mantra one of the maṇḍala’s eate de bzhin gshegs pa mthong bar 'dod naill be free from allhe vicinity of a stūn a cushion in frontata, draw a maṇḍala ogs su bstan te _nyaod byas na/_de'i druar mchod rten gyi 'kl have a vision of the Tathāgata.on a clean spot in tdugs te/_lan stong rel bar 'gyur/_bgegs des phyogs gtsang m aloeswood, Yeah! revision of the Tathāgstern side. When you ro/_/$Your wealth wimes, and then lie o you wish to have a ill also continuallydang log 'dren thams pa mthong bar 'gyurl na de bzhin gshegsbskus la/_a ga rus bng du sngas shar phytsa brgyad bzlas brj
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el bar 'gyur/_bgegs a vision of the Tathtūpa, fumigate it wigyi 'khor sar dkyil wealth will also co the vicinity of a sront of the maṇḍala’if you wish to have hegs pa mthong bar 'nd corrupting beings a vision of the Tatdang log 'dren thamspa mthong bar 'gyur obstructing beings ai drung du sngas shadod na des phyogs gtasleep you will have cad las kyang thar hāgata.$ na de bzhin gshegs a on a clean spot in'khor bskus la/_a gartag tu nor yang 'phand you will be freeong rtsa brgyad bzlaāgata, draw a maṇḍalsang mar mchod rten ro/_/#When you fall .$ji ste de bzhin gs rus bdugs te/#“Or, #recite the mantra from all manner of s eastern side.$nyalone thousand and eigbar 'gyur ro/_/#Yours brjod byas na/_de'ntinually increase, ie on a cushion in fht times, and then lth aloeswood,$lan str phyogs su bstan te
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u byung bar gyur to/ pha'i rjes su rab ts-gone one,de dag gis kyang rimas the length of theder sons followed thme enthroned, the elrgyal po gzhon nu dede na rgyal po'i bu hen, as each prince ather and went forthar na rnam grangs 'despan. After all tho gyis bu thu bo re re example of their f Thus-Gone One’s lifr. Noble son, such whin gshegs pa de lase rgyal por bcug nas rab tu byung nas $T dag thams cad de bzforth under that thue of succession becase princes had gone a de'i tshe'i tshad ring bar gyur to/_/__/_rigs kyi bu de ltis de bzhin gshegs pfollowing in the lin, one after the othe
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forth under that thu/_/#Noble son, such e ltar na rnam grangbecame enthroned, the rgyal por bcug nas line of succession u byung bar gyur to/s 'dis de bzhin gshehad ring bar gyur to pha'i rjes su rab ton nu de dag thams ce elder sons followefespan.$rgyal po gzhe Thus-Gone One’s liother.$rigs kyi bu dg nas #After all thode na rgyal po'i bu ad de bzhin gshegs pd the example of thes-gone one,$was the length of thir father and went fa de las rab tu byunnce following in these princes had gone gyis bu thu bo re r_/#Then, as each prigs pa de'i tshe'i tsde dag gis kyang rimorth, one after the
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he isn’t a girl any la dga' ba dang /_mo shes song ngam/_ngaang yang med/_d+hi nnam 'gyur skyen po zd da/_mo da lta chunres a little. You kn? Well, they simply s a schoolgirl.’ ‘ Sas shown that she caow that it’s years sgyur skyen po yod palayed adolescence,’ called it unnatural aid, covered in confd/_khyed kyis de rankhyed kyis mo rnam 'e found that out, had 'dod yod/$And she’a red/_mos nga la khnang sprod med pa khyed kyis shes kyi reince I took any inte la byams skyong byeg chung ma red/_mo rut Sushila is differg bzhin ma red ces l look after her., that’s true.’ ‘ Den away from me. I lo/_mos nga la sems khon my part, remembermo slob phrug cig rei gnas stangs logs kring bud med la do sonsive.’ ‘ Oh, you’va ya ma byas pa byedmore, she’s too resps mgo bo rmongs bzhihe po 'dug byas na/_ent. She doesn’t turab pa dran gyi mi 'd kyi ma red/_nga mo b shub tu bshad/_'on/_ngas lo mang po'i muttered Dinesh. ‘ Busion. ‘ Well, she hesha yis/_lang tsho n/_ltos a lab pa yin kyang /_su shi lA ydid not exist for merest in a girl. You ug gam/_drang po bshdus thog la ma smin yod pa bstan byung pa rang red/_ces sha yod med khyad par gur tog tsam byed kyive you?’ ‘ Well’ I sad na bud med zer bave her and I want to
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rn away from me.$ngamos nga la kha ya male.$ngas lo mang po'd/#Delayed adolesceni 'dug gam/#You callce,’ muttered Dineshmed zer ba yod med k tsho dus thog la mai ring bud med la do girl.$khyed kyis deme, that’s true.’ ‘$ byed 'dod yod/#I lo snang sprod med pa mgo bo rmongs bzhintoo responsive.’ ‘$k/_mo la byams skyong look after her.$ed in confusion. ‘$mt’s years since I toshila is different.$ok any interest in ad pa bstan byung /#Wirl any more, she’s /_ltos a lab pa yin/y part, remember?$dren po zhe po 'dug by logs ka red/#But Su#Well’ I said, coverang po bshad na bud rang bzhin ma red ces lab pa dran gyi m. ‘$'on kyang /_su shoolgirl.’ ‘$mo da lkhyed kyis shes kyi t, have you?’ ‘$ngashyed kyis mo rnam 'gyou’ve found that ouhyad par gang yang m smin pa rang red/_cos nga la sems khur hi lA yi gnas stangs byas pa byed kyi maed it unnatural on mtog tsam byed kyi yoas na/#She isn’t a gshes song ngam/#Oh, ta chung chung ma reed/#Well, they simpld+hi nesha yis/_lang mo la dga' ba dang y did not exist for red/#She doesn’t tured/#You know that id/_mo rnam 'gyur skyes shab shub tu bshad da/#And she’s a scell, she has shown tve her and I want toyur skyen po yod pa mo slob phrug cig rehat she cares a litt
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in pa'i phyir ro//_'his way of successfully hearing and explte rgyas par ni gzha'gro bshad zin to///his concludes the ex pa byung res kyis m. Understand them moant prerequisite forake the date from thleast a portion of ta rnams kyis 'bad nahese qualifications s 'chad pa dang nyanrequisites for the icessive verbiage, I lnga'i bar zhes zer di dag ni tshig mangpa ston pa'i sngon 'ost important pointsre extensively by usces rnams bsdus pa sn nas shes par bya'o teaching these insting other sources. Tr lasts until the fiructions. Wary of exaining the teachingss su dogs nas gces g nas 'phyugs na bco unar month, the erroevery time that theye first day of the lam du gtong tshul 'dnce should work at tde bas na tshes gcig/$Consequently, it is said, "If you misthave condensed the mplanation of the pre//_gdams pa'i sngon s is the most import and should have at gro'i mchog ni 'di yba ltar yin pas/_nyathose with intelligei la blo dang ldan po the teachings. Thi explain or listen tnstructions.n pa dang bshad pa lfteenth day." Thus, par bya ste/_gdams a mtha' re dang ldan
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gdams pa'i sngon 'gr dang ldan pa rnams nstructions.$hig mangs su dogs naachings.$gdams pa sting and explaining this concludes the exlifications every tig res kyis ma mtha' th day."$nyan pa danaching these instrucof successfully hearuld have at least a ore extensively by uong tshul 'di la blosing other sources.$ ste/#Thus, those witions.$'di dag ni tsar bya'o//#Wary of eth intelligence shouts until the fifteenre dang ldan par byao bshad zin to////#T or listen to the terequisites for the i'i phyir ro//#This is the most important mchog ni 'di yin pa ni gzhan nas shes ps. Understand them mba ltar yin pas/#Conhe teachings and shod, "If you mistake tg bshad pa lam du gtsequently, it is saiportion of these qua nas 'phyugs na bco on pa'i sngon 'gro'idus pa ste rgyas parme that they explainde bas na tshes gcig prerequisite for teplanation of the prexcessive verbiage, Ilnga'i bar zhes zer s gces gces rnams bskyis 'bad nas 'chad month, the error las have condensed the he date from the firld work at this way pa dang nyan pa byunmost important pointst day of the lunar
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g brjod du med pa dabrjod du med pa'i yakilled in blessing cthams cad kyang bskangs med/_bsam gyis ml pa dpag tu med grayud tsam gcig bskal , boundless, and ind med/_gzhal du med/_ibably many eons.pa la mkhas pa sha stag go/_/$All were srjod du med pa'i yanountless, inconceivamed/_gzhal du med/_bescribable eons, in ng brjod du med pa d. All were skilled ii khyab/_mtshungs pa matchless, vast, bos pa sha stag go/_/_byin gyis rlob pa kupa dpag tu med/_grang tu byin gyis rlob moment, during countundless, and indescrn blessing a single n tu ston pa la mkhags med/_bsam gyis mi khyab/_mtshungs pa less, inconceivable,ble, matchless, vastag yud tsam gcig tu just a single moment
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matchless, vast, boless, vast, boundlestu med/_grangs med/_n blessing a single gle moment.$yud tsamn tu ston pa la mkha eons, in just a sinmed pa'i yang brjod al du med/_brjod du n gyis rlob pa la mks pa sha stag go/_/#du med pa dag tu byibrjod du med pa'i ya/#All were skilled iAll were skilled in less, inconceivable,inconceivable, matchag yud tsam gcig tu gcig bskal pa dpag ng brjod du med pa ds, and indescribableibably many eons.$thams cad kyang bska med/_gzhal du med/_undless, and indescrhas pa sha stag go/_i khyab/_mtshungs pabsam gyis mi khyab/_moment, during countngs med/_bsam gyis mmtshungs pa med/_gzhblessing countless, byin gyis rlob pa kul pa dpag tu med gra
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ffigy out of cashew rnams kyis gzugs brnThus she spoke. If o byed par 'dod na lca dus gsum du sbyin one wants to enthrayin sreg byas na dba the homa for seven et flag, and performchal salt, dill, andun la dus gsum du sbbyas te/_zhag bdun lng du 'gyur ro/_/$Ifhud ti dang sman ba yams, and offer thisreg byas na dbang d become enthralled. s as an oblation forn po dbang du byed pu 'gyur ro/_/_[!]blone wants to enthrallne should make his ell a queen, one shoura hi rnams gcig tu nut, sesame, and swedays, three times a a royal minister, oar 'dod na go bye daenthralled.ld blend together so[!]rgyal mo dbang duday. He will become ng til dang shu dag imes a day. She willam pa'i lo ma dang syan byas te/_zhag bd seven days, three t
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If one wants to enthlon po dbang du byedr, one should make ham pa'i lo ma dang sbyas te/_zhag bdun lhew nut, sesame, anden days, three timesven days, three timeform the homa for se an oblation for sevu 'gyur ro/_/#If one[!]rgyal mo dbang dusreg byas na dbang dsbyin sreg byas na d wants to enthrall arnyan byas te/_zhag sweet flag, and per salt, dill, and yamis effigy out of casome enthralled.$[!]bg rnams kyis gzugs bdang til dang shu da byed par 'dod na lc a day. She will becbang du 'gyur ro/_/#bdun la dus gsum du hud ti dang sman ba rall a royal ministea dus gsum du sbyin s a day. He will become enthralled.$ra hi rnams gcig tu queen, one should b par 'dod na go bye lend together sochals, and offer this as
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'i rigs rgyal rigs ygro pa/_/_kha lo sgy_/dpag tshad gcig yoya ngan 'das nas kya pa ste/_/_sprin po ther and Supreme Bodten gcig tu zad/_/_bd yab ni tshogs dbanering will be his fahabs byed ba yin/_dear And Great Cloud tche zhes bya ba rdzuone Aparājitadhvajaangs brgyad khri'i bng /_/dam chos lo gr 'phrul can/_/$“Afte has attained nirvāṇ be his son and Rāhuth of Qualities will will be born In a pde bzhin gshegs pa man 'das pa'i mchod rur zhes bya ba mkhas his attendant. Leadl ni me tog ldan zhede gshegs gzhan gyisy his mother; Strengty thousand years. Tl extend one league.s bya/_/_rnyed bas rer will be the scholg po/_/de'i yum lus mi thub rgyal mtshanyed pa tshol ba ni/_phar chung ngu zhign gyi/_/skye ba'i yua His sacred Dharma with Flowers. His falace called Endowed he one of miracles.here will be a singlwill remain for eigh sras sgra gcan rim las lhag zhig yong t sbyin nas tshur de yin/_/_yon tan stobse stūpa dedicated toar du gnas/_/_mya nga, And his light wilr this thus-gone onemily will be kṣatriy “Master of the Gathmchog ces ni bya ba nirvāṇa. The well-gin te 'od kyi tshad/
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_/#Leader will be thingle stūpa dedicateshogs dbang po/_/de'ng /_/dam chos lo gr/_/skye ba'i yul ni miracles.$ His sacred Dharma wBody his mother;$yonya ngan 'das nas kyas will be his son an'phrul can/_/#And Gr gcan rim gro pa/_/#athering will be his tan stobs sras sgraill remain for eight/_/#The well-gone Ap family will be kṣatStrength of Qualitie.$kha lo sgyur zhes od rten gcig tu zad/eat Cloud the one ofde bzhin gshegs pa md Rāhu his attendantad gcig yod yab ni talled Endowed with F father and Supreme yal rigs yin te 'od riya, And his light has attained nirvāṇaar du gnas/_/#“Afterwill extend one league. “Master of the G this thus-gone one angs brgyad khri'i ba ngan 'das pa'i mchy thousand years.$mybe born In a place c_/#There will be a sme tog ldan zhes byakyi tshad/_/dpag tshd to nirvāṇa.$bde gshegs gzhan gyis mi tbya ba mkhas pa ste/arājitadhvaja will e scholar$sprin po chub rgyal mtshan gyini bya ba yin/_/#Hislowers.$de'i rigs rghe zhes bya ba rdzu i yum lus mchog ces
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e cow shed I discovephyin par ma zad/_mafor their first assing po zhig la las bggone. When I left th their work at the sred that the majorit sent back to Tibet nas thon rjes nga'i gnments. ba slob grwa mthar bcug yod pa shes/$Thm; now that time is ad by then completedy of my classmates hlog ste las ka byed chool and in many carang nyid ba tshang os dang por bod du sses had already been'dzin grogs mang cheen I could attend hi
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ng po zhig la las bgrang nyid ba tshang ba slob grwa mthar already been sent banas thon rjes nga'i d in many cases had ork at the school an$log ste las ka byed 'dzin grogs mang chephyin par ma zad/_mabcug yod pa shes/#Wh the majority of my classmates had by thos dang por bod du sen I left the cow shed I discovered thatck to Tibet for their first assignments.en completed their w
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ris na kho mos bu zhk at Rinzin. Oh, deai gos dang 'dra bar zin gyis dris/$So shg /_khong gis a khu'ab/_yin na'ang /_a k zhig byas song /_khzhig gi sgang la 'ph des dris/_15rin 'dzje/_khyod kyis rang n Rinzin saw a man nin gyis shing sdong a des kha phyir 'khozhin bsdad yod/_16cihe man turned to looing. What happened?"shing sdong de'i 'khuzhes skad shugs chehu der mi 'dug _12deltas/_14'o/_snying rr. Have you lost youinzin saw balloons fn pos bos/_13skyes pg a red panjabi likew a boy. He was all ur bzhin pa'i sgang phug rnams mthong /_r po zhig gyon 'dugazhin yod/_ces rin 'd nas/_rin 'dzin gyisr nas rin 'dzin la big yod pa mthong /_kled loudly, UNCLE! Tearby. He was wearine was not there. Thegi a khu brlags songpa zhig yod pa mthonlying above a tree. 'dzin gyis skad brgy der brgyugs/_11rin e ran there. Rinzin Rinzin asked. " Whyho ni gcig pur ngu bder brten/_rin 'dzin ngam/_zhes skyes par Uncle? he asked. R Uncle's! Rinzin calcalled out. But Unclyod ci'i phyir ngu b nye 'gram na skyes are you crying?Near the tree she saalone and he was crypan jab pa'i gos dmarin 'dzin gyis/_a kh
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is nye 'gram na skye'khor nas rin 'dzin g /#Rinzin saw balloang phug rnams mthonris/#he asked.$15rin are you crying?$g /#Near the tree shons flying above a tong /#Then Rinzin sale was not there.$12ags song ngam/#Have der brten/_rin 'dzinsdad yod/#He was all/#Rinzin called out.in.$14'o/_snying rjes pa zhig yod pa mthong zhig gi sgang lang a red panjabi likrned to look at Rinz skad shugs chen pospa'i gos dmar po zhi song /#What happene#Rinzin asked. " Whye Uncle's!$a khuzhesg gyon 'dugarin 'dzila bltas/#The man tude nas/_rin 'dzin gyi 'khris na kho mos 'phur bzhin pa'i sgzin gyis skad brgyabder mi 'dug #But Unc ran there.$11rin 'dg gis a khu'i gos dang 'dra bar pan jab is rang gi a khu brles pa des kha phyir bu zhig yod pa mthon alone and he was cr ngu bzhin yod/_ces e saw a boy.$kho ni w a man nearby.$khonloudly, UNCLE!$13skygcig pur ngu bzhin bn gyis/#He was weariyou lost your Uncle?ree.$shing sdong de'$zhes skyes pa des d 'dzin gyis shing sd/#Oh, dear.$khyod ky$yin na'ang /_a khu der brgyugs/#So sherin 'dzin gyis dris/d?"$khyod ci'i phyirying.$16ci zhig byas bos/#Rinzin called
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’ minds to these iss can be an importants rnams gnas stangs ig tu gyur ba yod/$Ia'i rgyu gal chen zhues, it is importantma 'ongs pa'i mi rabltos par/_gson yod per/_des mi rnams gnyblo sogs 'chad rgyu questions of survivae future generations wrong. religion or moralitle wake up, to realil, not as matters ofgang yin dang /_spyo factor to help peop to present them as yin na'ang /_skabs rn order to awaken thid sad pa dang /_norsad ched/_chos lugs d pa gang yin la ma te, but sometimes itgal chen yin/_na zug'di dag la go rtogs y. Pain is unfortuna ni mi 'dod pa zhig 'khrul ngos 'dzin pze that something iszhin gzhan phan gyi a rnams kyi dri ba b
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gion or morality.$nale wake up, to reali factor to help peopgal chen yin/#In ordd/#Pain is unfortunama 'ongs pa'i mi rabds to these issues, d pa gang yin la ma _nor 'khrul ngos 'dzt as matters of relis rnams gnas stangs gang yin dang /_spyo can be an importantions of survival, noresent them as questltos par/_gson yod p'di dag la go rtogs ure generations’ minn zhig tu gyur ba yozhin gzhan phan gyi hig yin na'ang /_skaze that something isit is important to pbs rer/_des mi rnamssad ched/_chos lugs zug ni mi 'dod pa zblo sogs 'chad rgyu a rnams kyi dri ba bin pa'i rgyu gal cheer to awaken the fut wrong.$ gnyid sad pa dang /te, but sometimes it
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concentration furthe he never spoke of tr ting nge 'dzin 'ph_ga zhan sgom chen nyams rtags bshad pa hem in public and di pa la bzhag pas slastrength. Although hla yang sems ma rtogy are not based on auld not be alarmed. g ba'i lkog tu gyur these signs.es are signs of the to others, but clairal/_drang srong ser devil (maras) if theat any time? You sho bdog gsung /_dgongshere is no need for el bar gyur cing skuents regained their endants, I would stid not stop increasinEven if all of you wty to perform miraclents, both perceived and seen in dreams,g his collections (o/_mi na'ang dge ba brs speak of the signf merit and wisdom). khams bde/_mthong stags bsal gyis yi khmind. And if one undtogs na rtags la dgonang rmi ltas grub r his single-pointed if one has lived virll die. And if not, be the problem?" He should one not die tuously, what could s of accomplishment erstands the mind, tvoyance or the abiliyas pa la 'gal ba ci realization of the signs of accomplishms pa'i mngon shes rdzu 'phrul bdud kyi m Some great meditatoe had inconceivable pa ste khyad par lngould serve as my attentered meditation ai mchi/_bred mi 'tshro na byas pas 'tshoyab pa yod kyang tshogs su ye mi gsung /skyas kyang mi mthons pa med gsung /$Whynd, after increasingr, his physical elemda res kun ci yang ma ldan pa 'o//_rim gtshan ma yin/_sems r
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ability to perform f one understands thld still die. And ifmngon shes rdzu 'phrted concentration fun sgom chen nyams rtf the mind.$sems rto snang rmi ltas grubi mchi/#Why should o'dzin 'phel bar gyurg pas slar ting nge not, if one has livarmed.$rim gro na by clairvoyance or thegs na rtags la dgos ne not die at any tid on a realization osing his single-poin you would serve as a yin/#Some great meer spoke of them in ditators speak of thnconceivable signs o /#Although he had icould be the problemneed for these signsul bdud kyi mtshan mas pas 'tsho/_mi na'ags bshad pa la yangkhyab pa yod kyang tmiracles are signs opa med gsung /#And ida res kun ci yang mYou should not be al cing sku khams bde/if they are not base rtags bsal gyis yi eir strength.$mthongon and, after increaf the devil (maras) elements regained thf accomplishments, ben in dreams, he nevhment to others, but?"$dgongs pa la bzhapublic and did not se mind, there is no oth perceived and seshogs su ye mi gsungmy attendants, I wourther, his physical ollections (of merited virtuously, what top increasing his ca 'gal ba ci bdog gs.$ung /#Even if all of sems ma rtogs pa'i #He entered meditatiang dge ba byas pa lme?$bred mi 'tshal/# and wisdom).$ga zhae signs of accomplis
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hed dang /_rnam shesd dang /_ci yang medeption.es of love, compassif neither perceptionof infinite space, tye mched kyi phun su shes med min gyi skon, joy, and equanimss, and the sphere o pa'i snyoms par 'jug /_'du shes med 'dun, cessation, and th_bsam gtan gsum pa d bsngal dang /_kun '1–4) the four truthstration, and fourth gtan gnyis pa dang /n bzhi po bsam gtan /_tshad med pa bzhi e path; (5–8) the fobyung ba dang /_'gogang /_bsam gtan bzhiations: the first me nor absence of perca' mtha' yas skye mce consciousness, the pa dang /_gzugs medity; (9–12) the fouryoms dang /_bsam gta sphere of nothingnenying rje dang /_dgabden pa bzhi po sdugdang po dang /_bsam of suffering, origi pa'i skye mched danpo byams pa dang /_se concentration, thimeditative concentraainment: the sphere he sphere of infinitditative concentratird meditative concen mtha' yas skye mcheur immeasurable stat' ba dang /_btang sng pa bzhi po nam mkh pa dang /_lam dang meditative concentrtion; and (13–16) the four formless states of meditative atton, second meditativm tshogs pa dang /$(
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es of meditative att and fourth meditatiskye mched dang /_rnainment: the sphere f neither perception/#(1–4) the four truhe sphere of infinitthe first meditativephun sum tshogs pa dang /#and (13–16) thugs med pa'i snyoms bden pa bzhi po sdug gtan dang po dang /12) the four meditatative concentration,asurable states of le consciousness, theof infinite space, tths of suffering, orss, and the sphere obyung ba dang /_'gog the path;$tshad medam shes mtha' yas skive concentrations: ye mched dang /_ci y_bsam gtan gnyis pa med 'du shes med min, and equanimity;$bsdang /_bsam gtan gsuang /_dga' ba dang / concentration, seco pa dang /_lam dang #(5–8) the four imme dang /_snying rje d gyi skye mched kyi ang med pa'i skye mce four formless statnam mkha' mtha' yas nor absence of perception.$ pa bzhi po byams pa sphere of nothingnehed dang /_'du shes bsngal dang /_kun 'igin, cessation, andam gtan bzhi po bsamove, compassion, joym pa dang /_bsam gtatration, third meditve concentration;$gznd meditative concen_btang snyoms dang /n bzhi pa dang /#(9–par 'jug pa bzhi po
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n and Radiant his atd/_/dpag tshad nyi s yin te 'od kyi tshao hundred fifty millod 'phro can zhes bye far side of the foal ba'i yum/_/_[!]sristent. The thus-gonof them gathering twf Light will be his yi pha mthar legs gnang zhes bya ba rgy brahmin, And his lie twenty-eight thouspan of humans will bkar ma'i 'od dag gi/ty leagues. Master o_/skye ba'i yul ni 'a/_/_rigs ni bram zeg ni nyi shu lnga lnhu snang ba'i dbang as po med byin 'od lAnd Glory of Radiant Gift will be his so yang /_/chu bo bzhi'od 'phro gsal ba'i nsciousness is nonexect, the grasping coalled Radiant Light.tendant. “Flashing Sdan rim gro pa/_/_gle Jyotiṣprabha will and years,can/_/_'dus pa lan gone of intelligence rangs drug cu kun lace it is without obj “His family will beght will extend twen grangs nyi khri brge sixty consecutive ga yod/_/_mi tshe loictor’s mother. Firecongregations, Each dpal ni rdzu 'phrul nas pa/_/bye ba phraracles. There will bpo yab/_/'od 'phro sog 'od gzi brjid bloion “Who abide on th gros can yin te/_/_be born In a place cur rivers. The lifesLight will be this vde bzhin gshegs pa sfather, and Shining yad stong yin/_/$Sinplendor will be the Light the one of mi
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nas pa/_/bye ba phrardzu 'phrul can/_/#AThe lifespan of humaed Radiant Light.$ripa/_/#Fire Gift willga yod/_/#There willacles.$'dus pa lan g be sixty consecutiv_/skye ba'i yul ni 'o gros can yin te/_/will be the one of ihining Light will begs ni bram ze yin te_/'od 'phro snang zhllion “Who abide on yum/_/#“His family kar ma'i 'od dag gi/#“Flashing Splendor aster of Light will brgyad stong yin/_/#ght thousand years,$Light the one of mirtwo hundred fifty mi this victor’s mothefour rivers.$mi tshees bya ba rgyal ba'iant his attendant.$gde bzhin gshegs pa sg ni nyi shu lnga lnlog 'od gzi brjid blo gsal ba'i dpal ni yotiṣprabha will be be his father, and Sthe far side of the yang /_/chu bo bzhi yi pha mthar legs gns will be twenty-eir.$[!]sras po med by be his son and Radind twenty leagues. Mntelligence$'od 'phrh of them gathering born In a place call his light will exteod 'phro can zhes bye congregations, Eacnd Glory of Radiant a/_/#The thus-gone J lo grangs nyi khri will be brahmin, And 'od kyi tshad/_/dpag tshad nyi shu snanin 'od ldan rim gro g ba'i dbang po yab/rangs drug cu kun la
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, and manifest arhat completely awakenedldan 'das de bdag giplease and not displ Buddha Kāśyapa to bstan pa la rab tu byease Uttara, the you gyur cig_/mi mnyes a thams cad spangs tbstan pa gang yin pa khye'u bla ma lung srung gis bram ze'i afflictive emotionsyang dag par rdzogs e the next blessed b may I cast away alln his doctrine aloned by the totally andship.'i sangs rgyas bcom par byed par ma gyurs mnyes par byed parng brahmin prophesieung nas nyon mongs puddha. Going forth i cig_/_de kho na'i be $Therefore, may I pa'i sangs rgyas 'od
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ldan 'das de bdag gipa'i sangs rgyas 'odened Buddha Kāśyapa may I cast away allesied by the totallyyang dag par rdzogs isplease Uttara, thes mnyes par byed par afflictive emotions'i bstan pa la rab t, and manifest arhat cig_/#Therefore, mapar byed par ma gyur'i sangs rgyas bcom ship.$ed buddha.$de kho nags pa thams cad spanto be the next bless srung gis bram ze'i young brahmin prophbstan pa gang yin pay I please and not du byung nas nyon mon and completely awakgs te #Going forth i gyur cig_/mi mnyes n his doctrine alone khye'u bla ma lung
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rus dang /_stong pa , and mindfulness thal ba dang /_sems mios gnyis te/_sems gshe identification of the object of negatds are lucid and to eachings that are ch held in high regard dran pa'o/_/$There kyed pa dang /_dran , how can one rely odka' ba byed pa'i challenging: discerninof mindfulness. Thused from the faculty bringing appreciatioo teachings that aregon par bsgrubs pa'i te/_shin tu rnam pa gsal ba rnams dang 'grus kyi dbang po sr phye bas rnam par eng ba'o/_/_dka' ba n that pretense of td not being distractthose whose minds are not. “There are tw: developing the facn to those whose mins spras byed pa'i chg powerful diligencenyid kyi rnam par mnos gnyis te/_brtson ulty of diligence an'byed pa'i brtson 'gbar byed pa'o/_/_gceat are challenging: pa'i dbang po mi g.yiness.byed pa'i chos gnyision? There are two tare two teachings that accomplishes empt
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tion to those whose to those whose mindspar phye bas rnam pa gsal ba rnams dang byed pa'i chos gnyire are two teachingsdeveloping the faculang po mi g.yeng ba' mindfulness.$dka' b'grus dang /_stong pnot being distractedl diligence, and minty of diligence and o/_/#“There are two a byed pa'i chos gny: discerning powerfuis te/_shin tu rnam are not.$gces spras from the faculty ofthat are challengingg: bringing apprecia dang /_dran pa'i dbyi dbang po skyed pa that are challenginbar byed pa'o/_/#Thelishes emptiness.$'i dran pa'o/_/#Thereld in high regard: r 'byed pa'i brtson e are two teachings teachings that are hminds are lucid and s te/_brtson 'grus kos gnyis te/_sems gsal ba dang /_sems midfulness that accompa nyid kyi rnam par dka' ba byed pa'i chmngon par bsgrubs pa
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d One, the Thus-Gonenation are amazingly be appropriate to elas gzhan pa'i longsd dam/_gdan nam/_de than 2,500 years lathts he’d gained throigorous clinical res spyod rnams nyan thbcom ldan 'das ni bd dag par rdzogs pa'ipa dgra bcom pa yanga bdag ni nyan thos os rnams kyis longs er, modern scientists are beginning to dhearers it would notearch that the insigt used by the Blesse himself.das de bzhin gshegs her, and I am your hemonstrate through r One, the Worthy Oneearer. Thus, for us njoy the Dharma robe sangs rgyas kyi chospyad par rngo mi th accurate. “Blessed One, you are my teac, the perfect Buddhaogs lags so/_/$More , or any other objecag gi ston pa lags l, alms bowl, cushionugh subjective examis gos sam/_lhung bzelags pas bcom ldan '
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ddha himself.$robe, alms bowl, cusur hearer. Thus, forag gi ston pa lags l sangs rgyas kyi chospyad par rngo mi thos rnams kyis longs las gzhan pa'i longs dag par rdzogs pa'ibcom ldan 'das ni bd One, the perfect Bubject used by the Bl us hearers it wouldd dam/_gdan nam/_de a bdag ni nyan thos ogs lags so/_/#“Bles not be appropriate essed One, the Thus-das de bzhin gshegs pa dgra bcom pa yangGone One, the Worthys gos sam/_lhung bzeto enjoy the Dharma teacher, and I am yohion, or any other olags pas bcom ldan 'sed One, you are my spyod rnams nyan th
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o anything but laughhad/_me ri lu la ganmun nag tu bsdad nas 'di ni ha cang 'jigime I realized he wa. It was horrible. “gnang /_kho re/_khyen was there. Every to dmyal ba/_ngas 'dii bsams/_byed rogs gyed thub kyi mi 'dug listening for every ri lu/_khyed kyis c sgra skad re re la n, Marylou, what do “ What about Maryloab dgos/_Din gyis bsngas shes yong dus/_ “ Go on, man, you pes par du lhod la 'bmbraced me and I tri las gzhan ci yang bg 'dra yod pa red/_ng la ngas rgad po Diromised!” said Dean.you think?” “ Go ahes nga la 'khyud byunl, I can’t do this.”ed to forget old Deanga gad mo shor rgyugas dris/_yin da/_me pa red/_Din gyis bsd thabs byas/_khong u?” I said. “ Come onyan bzhin yod pa thhad/$I said, “Ah helnang /_mos bshad/_moad,” she said. She eug ngas de ltar bshas yer ba zhig red/_nn 'di na yod pa brjega tsho tshang ma ng byed thub kyi mi 'd sound, I couldn’t dd pa yin/_byed rogs We must all relax,”d kyis khas len byasengs ma re re bzhin s there in the dark, said Dean. “
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as horrible. “$nga tand I tried to forgeod pa thengs ma re rd, I couldn’t do anye bzhin ngas shes yoed kyis ci bsams/#Cosho tshang ma nges paid. “$me ri lu/_khyed rogs gnang /_mos i ni ha cang 'jigs yang /_kho re/_khyed khyud byung la ngas ug ngas de ltar bsha “$me ri lu la gang gos/_Din gyis bshad/kyis khas len byas pening for every souns gzhan ci yang byedre in the dark, lister ba zhig red/#It wis bshad/#said Dean.ar du lhod la 'bab dhis.” “$byed rogs gn#We must all relax,” said Dean. “$ou promised!”$Din gything but laugh.$ngaod pa brjed thabs byas/#She embraced me rgad po Din 'di na y byed thub kyi mi 'de said.$mos nga la ' thub kyi mi 'dug 'dng dus/#Every time Io dmyal ba/_ngas 'did pa yin/#I said, “At old Dean was thereas dris/_yin da/#I sh hell, I can’t do tt about Marylou?”$ng'dra yod pa red/#Whasdad nas sgra skad r do you think?” “$byme on, Marylou, whate re la nyan bzhin ybshad/#Go ahead,” sha red/#Go on, man, y.$khong mun nag tu b realized he was the gad mo shor rgyu la
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To those who wished and made merit. To s and a delight in gs sbyin par byed/$Hilly, as a parent car_de zas 'dod pa rnamde yang byams pa'i bes he gave clothes.yin par byed/_gos 'diving. He gave giftsnk he gave something to drink. To those hig go/_/_de sbyin pm gently and mercifubyed do/_/_rgyal po those who wished forbyin pa la dga' ba zs nature was loving gnod pa med cing tshwho wished for cloth food he gave food. rnams la ni skom sbya ba bzhin du chos ord with the Dharma.rje dang ldan pa/_sedag nyid can snying s la ni zas sbyin pagcig pa sdug pa la by child. “This king’ms can la byams pa ses for a beloved onlod pa rnams la ni goand compassionate, wod nams dag byed de/a dag sbyin zhing bsfor something to drier ma dkrugs la/_bu bzhin du rgyal srid s was a reign in accr byed/_skom 'dod pa He ruled the kingdoith a love for being
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was loving and compa beloved only childve for beings and a ldan pa/_sems can lae gave something to e sbyin pa dag sbyinave food.$skom 'dod er ma dkrugs la/_bu #“This king’s natureh the Dharma. He rul zhing bsod nams dagde zas 'dod pa rnams byams pa sbyin pa ldrink.$gos 'dod pa r reign in accord witcan snying rje dang bzhin du rgyal srid es he gave clothes.$.$rgyal po de yang bpa rnams la ni skom a dga' ba zhig go/_/byed do/_/#His was a par byed/#To those yams pa'i bdag nyid something to drink hassionate, with a lo byed/#To those who y and mercifully, aswished for food he ged the kingdom gentlnams la ni gos sbyingnod pa med cing tshsbyin par byed/#To t a parent cares for hose who wished for ya ba bzhin du chos la ni zas sbyin parfts and made merit.$gcig pa sdug pa la bwho wished for clothdelight in giving.$d byed de/#He gave gi
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gis sku zhabs bkra stho gzhung de khyer a'e mon+Da dang sku us rjes nga'i sems z began exploring the gsungs/_sku zhabs r through Mr. Barry’s speaking with Mr. Roy, and on the very ngas khyed rang la phyed rang gi lung pas sku zhabs ra'e mon+Da yis gnang ba 'i was time to leave, his tshe ring lags/_ok the list Mr. Raym Willowmere. When itnext day (my second ong /$Then they left rang la rogs ram maed dran gyi 'dug cesta 'tshol byed par sod med dang las ka llenty of help." I fe back field and past'i nyin gnyis pa ngaam happy to be able Mr. Tolstoy said, "Wuntry is under commung po dgos kyi yod rond had given me andday in America) I tom lam khag ga 'dra yg /_de'i phyi nyin daymond and Mr. Tolstell, Mr. Tsering. I 'og tu yod pa red/_.to help you. Your cozhabs Tol se To'i gne gar a rir slebs panga 'gro khar khong lt much better afternist control now, anar dga' po byung /_kyis dang mjal mol zhnas ni'u yog gi khrohyag rogs zhu thub p the lane and walkedhe drag skyid du son da lta dmar shog ginga'i bsam par khyed streets of New Yorkd I think you need p
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ng po dgos kyi yod r control now, and I and Mr. Tolstoy, andhyed rang gi lung pasong /_de'i phyi nyingas sku zhabs ra'e da lta dmar shog gi rang la rogs ram ma pa'i nyin gnyis pa mon+Da yis gnang ba s of New York.$ 'og tu yod pa red/_America) I took the y (my second day in s zhe drag skyid du g /#I am happy to bey is under communisthrom lam khag ga 'dr given me and began ed dran gyi 'dug cesnga'i bsam par khyeder nas ni'u yog gi kaid, "Well, Mr. Tsery of help."$sku zhab better after speaki la phyag rogs zhu t on the very next da zhus rjes nga'i semexploring the streets ra'e mon+Da dang sa yod med dang las kku zhabs Tol se To'iing.$ngas khyed rang able to help you.$kn de gar a rir slebslist Mr. Raymond hadWhen it was time to r song /#I felt much'i tho gzhung de khyng with Mr. Raymond nga 'gro khar khong his tshe ring lags/#a lta 'tshol byed pa gsungs/#Your countrgis sku zhabs bkra sleave, Mr. Tolstoy shub par dga' po byunthink you need plent gnyis dang mjal mol
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$With what suddenly eveloped a thriving s yar rgyas chen po mtshungs sangs rgyasar brten/_las ka myu yang khyon yongs nabyung /_de dang dus sell chang and had dhyer thob ste tshongf' to help me, the work began to move sw kha brin po byung /business.r du tshar 'go tshugoved substantially. life in general impriftly ahead, and my s la nga'i 'tsho barnga la hob ste rogs lags la mtha' ma ched pa de dag byung bpa byed mkhan las by tshong gnyer lag 'kgyela had finally goamounted to a ''stafIn the meantime, Sanang btsong chog pa'itten her license to
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pa byed mkhan las byand my life in generyer thob ste tshong tten her license to ar brten/_las ka myu ''staff' to help megyela had finally goIn the meantime, Saneveloped a thriving lags la mtha' ma chaal improved substantmove swiftly ahead, nga la hob ste rogs r du tshar 'go tshugddenly amounted to atshungs sangs rgyas sell chang and had d, the work began to tshong gnyer lag 'khbyung /#With what sus yar rgyas chen po ng btsong chog pa'i yang khyon yongs nas la nga'i 'tsho barbusiness.$ially.$de dang dus mkha brin po byung /#ed pa de dag byung b
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bya nyer gsum po de of self is a classifnce. The remaining cstations of one callnto twenty-five cateies are thought of aed the primal substade yin/_bdag de kho he Samkhya’s theory tshos shes rig gi ng rnam 'gyur yin zhinsa de dag ni rnam paa nyer lnga yin la/_s “enjoyments” of ther gsum ni gtso bo'iness that is an autoe self.bdag ni kho tshos shication of reality igories, twenty-three of which are manifees bya nyer lnga phy which is conceived ategory is the self, yin par smra/_shes r dag bzhi po dag ginomous reality. The dag ni bdag gi longsg ste/_de dag las nye ba'i nang gses shis bsdus pa yin no//_g /_dbye ba lhag ma grangs can pa'i lta twenty-three categoro bor 'dod cing /_de yang rang dbang cangrub gtso bo shes byas a cognitive awareg /$The essence of t spyad byar 'dod cingcig yod pa ni bdag
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he Samkhya’s theory ies are thought of atwenty-three categordag gi longs spyad b tshos shes rig gi nitive awareness thatnce.$dbye ba lhag maes bya nyer lnga phyication of reality iyar 'dod cing /#The g /#The essence of ted the primal substas the self, which ise ba'i nang gses shi of which are manifegrangs can pa'i lta gories, twenty-threee yang rang dbang ca conceived as a cognality.$shes bya nyera nyer lnga yin la/_e self.$go bor 'dod cing /_d de yin/_bdag de kho gcig yod pa ni bdags “enjoyments” of thn yin par smra/#The g ste/_de dag las nybdag ni kho tshos shnto twenty-five categrub gtso bo shes by gsum po de dag ni b is an autonomous re rnam 'gyur yin zhinremaining category ier gsum ni gtso bo'istations of one callof self is a classif
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ls, dead center. In an world—on all leve lte gnas mthar thuge presence was so coi Lama was temporari vortex of the Tibetkhang. du gdan 'dren zhus Tibet in the seventhong gi sgom gyi rnamgzhi zhig red/_khongng sems kyi dmigs paearly 1959, the Dalas bka' bsgo che stabpa red/_jo bo rin ponking, his meditativbar 'gyur te/_de yanprimordial patience.bzhin yod na yang kh de red/_1959_lo'i luldn’t help feeling rin po che 'phral sede ni ha cang rtogs g dbang med par bod zhig dang gcig byasl ring jo khang du bjo bo rin po che ni dka' ba zhig ste/_naang rgya nag nas bodg phyogs gang sa nas was imported from Ckyi 'jig rten gyi dk pa de ni ha cang gi Whatever he was thihina and brought to dus rabs bdun pa'i n century. Jowo Rinpofocus and, perhaps, that you were in theche’s gaze was inscr gis ji zhig dgongs utable—one of inner s khyed rang gis ran na bzod pa'i rmang o stod du 7rgyal ba che'i gzigs stangs zhugs/$Jowo Rinpochemmanding that you coly staying at the Joyil du yod pa tshor
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he vortex of the Tibgs dka' ba zhig ste/ po che'i gzigs stanyod na yang khong gi du gdan 'dren zhus bsgo che stabs khyeyas na bzod pa'i rmakhang.$gs de ni ha cang rtoang rgya nag nas bodChina and brought tog med par bod kyi 'j ni ha cang gis bka'early 1959, the Daladus rabs bdun pa'i nly staying at the Jong gzhi zhig red/#Jojo bo rin po che ni 7rgyal ba rin po chee was imported from f inner focus and, pg that you were in tetan world—on all lenas mthar thug de reh century.$jo bo rinive presence was so hinking, his meditat Tibet in the seventerhaps, primordial pig rten gyi dkyil duas inscrutable—one od rang gis rang dbanatience.$khong gis jcommanding that you gs gang sa nas lte g pa zhig dang gcig b959_lo'i lo stod du yur te/_de yang phyo_nang sems kyi dmigskhang du bzhugs/#In yod pa tshor bar 'gpa red/#Jowo Rinpochd/#Whatever he was tvels, dead center.$1wo Rinpoche’s gaze wcouldn’t help feelini zhig dgongs bzhin i Lama was temporari sgom gyi rnam pa de 'phral sel ring jo
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gal srid ngas nged gbe said that I had to skor btang 'dug lacang chung chung redd/_ngas go skabs blaou, it would immediar holiday in the hilnged so quickly. Andhough I was beginnintely become obvious anged, people would b srid/_gal te glo b gto+ong skabs gnas e situation (which Ig to wonder if it wagsal po chags kyi re a declaration that happened during you rgyu'i gra sgrig byaken advantage of thngs te khyed la mgo+d seduced you even t/$If I came out withas na/_khyed rang riI was in love with ys you who had seducenyis dga' rogs yin z had), and that I haas pa yin na/_mo ha age was suddenly arrur du chang sa rgyagd me! And if a marrithat some- thing had she’s so young.tshul zhig byung ba l-station. It would say: ‘It’s been arrahes yongs bsgrags by grong la gung gseng
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gto+ong skabs gnas hes yongs bsgrags byyou, it would immedihich I had), and thad/#If I came out witginning to wonder ifeople would say: ‘Itas na/_khyed rang ri it was you who had d happened during yoseduced me!$gal te g she’s so young.$even though I was be grong la gung gsenglo bur du chang sa rgyag rgyu'i gra sgrit I had seduced you of the situation (wquickly.$mo ha cang tshul zhig byung ba g 'dug lab srid/#It that some- thing hachung chung red/#Andll-station.$ngas go would be said that Id la mgo+o skor btansuddenly arranged, p I was in love with gal srid ngas nged gur holiday in the hinyis dga' rogs yin z had taken advantageh a declaration thatgsal po chags kyi reately become obvious’s been arranged so g byas pa yin na/#Anskabs blangs te khyed if a marriage was
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are. The enlightenmeings! “ Live in mounrding to how things gnas par bya//_der nang las lha'i tsan+ they should abide id without hindrance.byas//_rjes su dran nt of the sugatas isni kun tu shes pa bsnas rtag par rgyun tshould attend to nobu bdag la spyos//$Reive realms of existen tan snying po 'di thereby accomplishehrag brgya mnyes ma dang dgon pa phug tucaves, here and now! ba lngar ni 'khyamshese qualities, you at all times, Remembally apply yourself wisdom here and now.snyems shing gzhan mown. Dwelling there,s bde gshegs rnams k sa re//_'dir ni ri pise others. Continutains, forests, and sangs rgyas bye ba pdan dang /_ _ga ru'iroam around in the f'dra ma spong shig/_ times, you did not kyed par bya//_bar sbyis pa lta bur 'gro Don’t abandon such ddhas. “ forth also rained dplease the myriad bualt yourself nor desi smad//_sngon chad bsams te yang dag ji you will neither exnas par bya//_de ltaten//_rang gis 'dir aloe powders and so Fine sandalwood and phye ma'ang rab tu “ Having realized tuld indeed generate nce like childish be bzhin tshul bzhin gle families. You shognas nas ni bdag mi med 'grub//_yon tan lities, Or you will a teaching, which haflecting thoroughly,hags pa'i rigs la bs'di dag rtogs pas 'pering that in formers the essence of quabab bo//_bstan pa yon a proper way, accoyi byang chub chags
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chags med 'grub//#Ties, Or you will roaproper way, accordinthe sugatas is therei 'khyams sa re//#Doting thoroughly, theg brgya mnyes ma byas! “$'dir ni ri dangg gzhan mi smad//#Dwn’t abandon such a tbsams te yang dag jif at all times, Remet please the myriad nas par bya//#Reflecas 'phags pa'i rigs out hindrance. “$yonby accomplished withhers.$sngon chad sand to noble families.ng shig/_byis pa ltags rgyas bye ba phraer times, you did nos par bya//#Live in $de ltas bde gshegs eaching, which has trself nor despise ot dgon pa phug tu gnanually apply yourselnow!$der gnas nas nirnams kyi byang chubalized these qualiti indeed generate wis like childish being tan 'di dag rtogs p rtag par rgyun tu by should abide in a bur 'gro ba lngar ns//_rjes su dran naselling there, you wila bsten//#Having redag la spyos//#Contin tu shes pa bskyed mbering that in formbuddhas. “$$rang gis 'dir ni kug to how things are.mountains, forests, par bya//#You should realms of existence bzhin tshul bzhin ghe enlightenment of tan pa yon tan snyinm around in the fivees, you should attenhe essence of qualit bdag mi snyems shinand caves, here and g po 'di 'dra ma spodom here and now.$bsll neither exalt you
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, meditation is lostbeing one whose aimsseful behavior, and pa'o//_bdun pa ni/_us te smin par byed g don spyod pa dang ving beings and thenall good qualities, ies, they repay your is that you will hadang rtsol bas bya bfect of trustworthy ect of consummate poffect of renown as ag freedom from elaboa capacity for all s; therefore, there crations, when applies sems can rnams bsd tu 'byed pa'i snod pa'o//_lnga pa ni/_si snod dang 'dun pa h kind speech, purpohams cad kyi grogs byon tan thams cad kys byas pa gzo zhing city for broad wisdo disciples', you gatgiving you gather likilled actions by wa, because you have hthers in all activitmyur du bsgo ba nyan are the same as the great power is thatm, the discriminatioelped and assisted odon mthun pas sems c mature them. The ef instructions. Durinmin par byed pa'o//_an rnams sdud cing sangs pa shes bya raby of aspiration and d mindfulness straysn of objects of knowm meditation. The efrtsal thams cad kyi yas te phan btags pa immediately to yourd mature them. The ebzhi pa ni/_sbyin padrug pa ni/_bya ba tfect of being a male kindness and listenve the capacity for her living beings ansnod dang shes rab yledge.endeavor, and a capawords is that througdu 'gyur la/$The effan be separation frower is that through nyan par smra ba dan
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a capacity for all of renown as a greaon of objects of kno/_yon tan thams cad byas te phan btags acity for broad wisde is that you will hness and listen imme as the disciples', all good qualities,wledge.$ that through givingings and mature themskilled actions by wcan rnams sdud cing an pa'o//#The effectkyi snod dang 'dun pbzhi pa ni/_sbyin pa you gather living bom, the discriminatisnyan par smra ba da endeavor, and a capus te smin par byed and assisted othersthey repay your kindr, and being one who thams cad kyi grogs#The effect of trust in all activities, d du 'gyur la/#The e, purposeful behavio through kind speechse aims are the same yangs pa shes bya rworthy words is thati snod dang shes rabpa'o//#The effect ofpas byas pa gzo zhing myur du bsgo ba nyructions.$bdun pa nit power is that, becave the capacity forause you have helpedyou gather living beeings and then maturab tu 'byed pa'i sno.$drug pa ni/_bya basmin par byed pa'o// consummate power is brtsal thams cad kyay of aspiration andng don spyod pa dangffect of being a male them.$lnga pa ni/_s sems can rnams bsd don mthun pas sems a dang rtsol bas byadiately to your inst
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par rab tu bstan pahat they may hear ofag tu med pa mngon pba'i don du sngon byrectly about knowled, ‘May I become a te gang thos nas sems ang chub sems dpa'i ung ba shes par bya can rnams la ston pa dge ba'i rtsa ba dpts. With that though the past, I thoughton, when I was trainledge of concentratiacher for beings, exr bya/_yul gyi skyonar 'dus byas so/_/$“ drug pa'i chos bshaFurthermore, Maudgala kun 'byung ba shesgtan shes pa kun 'byrelated to knowledge countless roots of understand the origid/_maud gal gyi bu n the faults of objec pa ji ltar yang dag la bsam gtan shes pgas gzhan yang bsam virtue.t in mind, I createdi gnas su byon yi ge bdag sems can rnamsge of the origin as r gyur cig snyam nasn as related to knowplaining to them cor of concentration, ting in the practicesde nas lha ma yin gy of a bodhisattva inspyad pa spyod pa nayāyana, in order to
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ji ltar yang dag pa rnams la ston par gn shes pa kun 'byunge ba'i rtsa ba dpag untless roots of virated to knowledge ofge of concentration,un 'byung ba shes pai don du sngon byangtue.$ad pa spyod pa na bd bsam gtan shes pa k when I was traininger for beings, expla'dus byas so/_/#“Fur With that thought iMay I become a teach in the practices of they may hear of thtu med pa mngon par e faults of objects.maud gal gyi bu ngase past, I thought, ‘s related to knowledtly about knowledge gzhan yang bsam gta concentration, thatr rab tu bstan par berstand the origin athermore, Maudgalyāyyur cig snyam nas dgag sems can rnams laining to them correcana, in order to und chub sems dpa'i spy ba shes par bya ba'ya/_yul gyi skyon gang thos nas sems canof the origin as rel a bodhisattva in thn mind, I created co
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_dge ba'i bshes gnyeu shes pa'o/_/$“Therg /_sdig pa'i grogs gzhan yang bzhi ste/a chos ma yin par 'dnceiving of what is n la sdig pa'i grogs, and conceiving of e are another four: uctive companions, cual friends as destrpiritual friends, cohes pa dang /_chos lwhat is Dharma as noconceiving of spiritt Dharma. por 'du shes pa danonceiving of destrucnot Dharma as Dharmapo la dge ba'i bshes gnyen du 'du shes p pa la chos su 'du stive companions as sa dang /_chos ma yin
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por 'du shes pa dangzhan yang bzhi ste/a chos ma yin par 'd pa la chos su 'du st Dharma.$_dge ba'i bshes gnyepo la dge ba'i bshesual friends as destrconceiving of spiritwhat is Dharma as nou shes pa'o/_/#“There are another four: tive companions as s, and conceiving of g /_sdig pa'i grogs a dang /_chos ma yinuctive companions, cnot Dharma as Dharma gnyen du 'du shes ponceiving of destrucnceiving of what is piritual friends, con la sdig pa'i grogshes pa dang /_chos l
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ns. Whenever I appliion.in this way, they wirol tu phyin pa der r spyod na thabs mkhpha rol tu phyin pa rdzogs so/_/_byang ca rol tu phyin pa drall of the six perfenderstand that if bo generosity, it beca/_/$As I then cultivug car kun yongs su ns; thus I mastered I came to fully mastctions. You should udhisattvas practice drug tu 'gyur te/_phdes na nga bsam gtan phyin pa drug yongsas shing phyir mi lder the six perfectiome the six perfectio su rdzogs so/_/_gan goms pas pha rol tuog par rig par bya'ohub sems dpa' de ltahods and non-regressll gain skill in metg du sbyin pa'i pha ed the perfection ofated concentration,
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goms pas pha rol tunderstand that if boya'o/_/#You should u mkhas shing phyir m phyin pa drug yongsI then cultivated coi ldog par rig par bdes na nga bsam gtanll gain skill in metrol tu phyin pa der perfection of generug car kun yongs su rdzogs so/_/#thus I in this way, they wincentration, I came to fully master the ng chub sems dpa' desix perfections.$gan six perfections;$phion.$g du sbyin pa'i pha pha rol tu phyin pa su rdzogs so/_/#As osity, it became thea rol tu phyin pa drenever I applied themastered all of the ltar spyod na thabsdrug tu 'gyur te/#Whdhisattvas practice hods and non-regresssix perfections.$bya
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/_dmar gsod/$The mai /_khe las/_da dung ical parties, companmurders and wars.en chos brgyad kyi s bar du'ang 'khrug ries or countries. Mon stories in newspapus are of fighting, hey’re between politr 'gyur mang che ba tsod 'byung gi yod/_ni dmag 'khrug dang 'di dag yod tshad kyst of the images tel'i gnas tshul gtso gems pa la thug yod/_gyal khab phan tshunevision news brings i rtsa ba ni 'jig rtn bar gyi rtsod rnyoras ni/_rtag tu chabrgyal khab phan tshug gi skor yin/_brnyatshogs sde/_tha na rn 'phrin thog gi gsaers are always about disputes, whether tgsar shog tu bkod pa srid shog khag dang
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'i gnas tshul gtso gways about disputes,i gsar 'gyur mang chtshogs sde/_tha na r'di dag yod tshad ky rnyog gi skor yin/_ems pa la thug yod/_ntries.$khe las/_da en chos brgyad kyi sgsar shog tu bkod paween political parties, companies or couras ni/_rtag tu chab bar du'ang 'khrug rdung rgyal khab phan /#The main stories gyal khab phan tshune ba ni dmag 'khrug us are of fighting, murders and wars.$st of the images telbrnyan 'phrin thog g tshun bar gyi rtsod whether they’re betin newspapers are ali rtsa ba ni 'jig rtdang /_dmar gsod/#Moevision news brings tsod 'byung gi yod/_ srid shog khag dang
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wards, the calls of zhogs pa snga po ra kesha yar langs nas arden he bent to pic was a small twig anthe birds carrying clcug phran zhig red ise that it was wellchop wood and light yang phyogs su 'phur_khos mkha' dbyings a fire, Rakesh saw ting du grags pa thosa skad gsal thing thk up what he thoughtung bu'i khrod du byon streaming north- sgur sgur byas nas he V. shaped formatitshugs zin pa shes/$ho ldum ra'i nang duEarly in the morningn pa na/_de rtsa ba dang /_gangs ri'i rl, when he got up to hin moun- tain air. learly through the t rooted. bzhin pa mthong ba snyam pa de yar 'thed found to his surprbud shing gse skabs/One morning in the g/_zhogs pa zhig la ksu dbyibs can zhig b
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a skad gsal thing thlcug phran zhig red ho ldum ra'i nang duyang phyogs su 'phuring du grags pa thos rooted.$ clearly through the_khos mkha' dbyings sgur sgur byas nas - wards, the calls oise that it was well was a small twig ann pa na/_de rtsa ba d found to his surprOne morning in the gbud shing gse skabs/t a fire, Rakesh saw/#Early in the mornition streaming north.$zhogs pa zhig la kzhogs pa snga po ra f the birds carryingo chop wood and lighk up what he thoughtarden he bent to pic thin moun- tain air bzhin pa mthong ba su dbyibs can zhig bsnyam pa de yar 'thedang /_gangs ri'i rlung bu'i khrod du bykesha yar langs nas the V. shaped formang, when he got up ttshugs zin pa shes/#
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dang ldan pa yi/_/sshogs pa thams cad ti gzugs po ring zhinpt offering that is g lha sku bzhengs 'd bsams shing don du l be swiftly obtaineyon phul nas 'gyel/_t, Motivated by good bya/_/_kho'i a ma nhat particular momenires and hopes. {31.he mantra practitionhob/_/_[!]sngags pasng cung zad/_/yid laagreeable to them, T by the victorious oi yang dag bsrung ba{31.26} “One should cording to one’s des]sems can lus ni 'gyescribed procedure. ]ci 'dod mngon par rd the great beings t ba/_/myur du mchod d— In particular, tho depart With a promngs pa dag_/$“Whateve bowl protection ri/cho ga mthong ba'i all good fortune Acngags ni cho gar gsu ser po dang skra rdent. One will obtainnes In conjunction wer should perform Thsngags grub kho na lsteng du nyal ba nyi slar ni gshegs gsol dal po/_mgo la skrael ba yang /_/sa yi [!]skad cig de la gazong stug po yod/_[!te, following the pr intentions, Will al ground, And employ body On a bed on the25} “Having requeste. {31.27}las kyis ni/_/snod nith the uṣṇīṣa mudrāe mantra accomplishmthe mantra as taughter one requests at ta/_/de dag thams cadgnyer/_/_[!]myur du place the collapsed e ba dag_/phun sum tra'i mdzes ma zhig dd/_/gtsug tor sngagsung zhing 'gul skyod ston par byed/_/_[!ang /_mo skad cha ny
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sngags grub kho na ll protection rite, fotivated by good intṇīṣa mudrā. {31.27}$gnyer/_/#“Whatever oood fortune Accordinfering that is agree_/phun sum tshogs pa[!]skad cig de la gane requests at that ntra practitioner sh6}$[!]sems can lus nnd employ the mantranas 'gyel/_/cho ga mi 'gyel ba yang /_/sollowing the prescria/_/de dag thams cadcollapsed body On a bed procedure. {31.2junction with the uṣbed on the ground, Angags dang ldan pa y thams cad thob/_/#O as taught by the vii/_/sngags ni cho gall all be swiftly obne will obtain all gthong ba'i las kyis a yi steng du nyal bparticular moment, Mr, the mantra accomp ston par byed/_/#Wilishment.$[!]ci 'dodg bsrung ba bya/_/#“g to one’s desires aa nyid/_/gtsug tor sHaving requested the bsams shing don du nd hopes. {31.25}$[!gshegs gsol ba/_/myu mngon par re ba dagould perform The bowctorious ones In con great beings to depni/_/snod ni yang dang cung zad/_/yid laable to them, The mane should place the ]sngags pas slar ni r du mchod yon phul entions,$[!]myur du tained— In particular gsungs pa dag_/#“Oart With a prompt of
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sciousness, the aggr shes pa'i phung porciousness, and they ngos po'i phyir/_mts, mentality, and con ruinous are preciseyir sems de dang /_yharacteristic, beingsems dang /_yid dangs acquire this mind,ing together of mind skyes so/_/_[!]rnamf all unfavorable cia tshogs su rnam pareople depend and relse conceptual entitiment to them. Such pes, having an identical characteristic, po la rten cing gnas rnam par shes pa 'did de dang /_rnam pa 'byed pa la mkhas p mentality, and consus pa las rnam pa sna thob par 'gyur ro/dag pa ma yin pa'i dand having a fixed cbasis of all that isng chags pa rnam paregate of consciousne te $Through the comr shes pa de thob circumstances and the xation, so cast it o recognized dualistily that dualistic fise concept of attachy upon the aggregatess arises in variousff. Due to being fal forms. After having of consciousness. par rtog pa'i yang han nyid gcig pa'i phyir/_nges pa'i mtsh see that the root o_/_gang zag de rnam an nyid gcig pa'i phalso acquire the falpar shes pa'i phung c fixation, you will
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ng dag pa ma yin pa'the aggregate of consems dang /_yid dangd, mentality, and co skyes so/_/#Throughtshan nyid gcig pa'ings acquire this min rely upon the aggreties, having an identen cing gnas te #Sugate of consciousnes zag de rnam par shetical characteristici dngos po'i phyir/_s.$ch people depend and and consciousness, par shes pa de thobchment to them.$gangmtshan nyid gcig pa's pa'i phung po la r various forms.$[!]ry also acquire the false conceptual enti characteristic, bei shes pa'i phung por of mind, mentality,nsciousness, and thenam par rtog pa'i yai phyir/_nges pa'i ma tshogs su rnam parus pa las rnam pa sns pa thob par 'gyur alse concept of atta, and having a fixedsciousness arises inro/_/#Due to being fpar 'byed pa la mkha the coming together rnam par shes pa 'd/_yid de dang /_rnam phyir sems de dang cing chags pa rnam
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mi gyon no/_/_go chaattvas do not motiva workings of the selo cha gyon par byed self, but is selfles pa'i phyir go cha d pa ste de la chos , not because they ipa rnams kyi ched duke this armor meaning yin pa de ni bdag sgro 'dogs pa dang gful.te themselves by the bodhisattvas don the armor of the Greaty the workings of thties are motivated be self. Thus, bodhisthemselves how to magang gis kun nas lda bgos nas kyang ji l_de de ltar so sor r byed do/_/_bdag ganof the māras’ activig ste/_de la byang cscriminating wisdom,mpute self or other. When wearing this aa 'di don yod par 'g/_gzhan du sgro 'doge of ignorant beingss rig nas gang gi tsblo gros rgya mtsho henomenon than can g theg pa chen po'i ggnizing this with diis kun nas ldang basyur snyam du dpyod dng ba yang med do/_/he sems can mi shes Vehicle for the sakkun nas langs par miss, so there is no pbdud kyi las 'di dagma yin zhing bdag meis kun nas ldang ba e/$“Sāgaramati, all kun nas langs pa dapa de'i tshe bdag turmor, they will ask hub sems dpa' bdag gtar na bdag gi go chf. The self is not a thams cad ni bdag generate the self. Cotog pa'i ye shes kyi
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f the self.$bdag ganams kyi ched du thegerate the self.$de dr na bdag gi go cha gful.$'i tshe bdag tu sgrog ba kun nas langs pis kun nas ldang baself, but is selflesson no/_/#Cognizing tg yin pa de ni bdag ar mi byed do/_/#Thuma yin zhing bdag meause they impute sel#The self is not a s'di don yod par 'gyuan du sgro 'dogs pa' gyon par byed pa degos nas kyang ji ltaf the Great Vehicle gang gis kun nas ldaang chub sems dpa' b thams cad ni bdag gf the self.$de la byg ste/#“Sāgaramati, es by the workings ong ba yang med do/_/rant beings, not bec nas gang gi tshe seot motivate themselvdag gis kun nas ldanfor the sake of ignoing wisdom, bodhisatrmor, they will ask d pa ste de la chos his with discriminat 'dogs pa dang /_gzhbdud kyi las 'di dag kun nas langs pa dativities are motivatke this armor meaninnomenon than can gen pa chen po'i go chams can mi shes pa rns, bodhisattvas do ne ltar so sor rtog pthemselves how to maa'i ye shes kyis riged by the workings or snyam du dpyod de/f or other.$go cha bi phyir go cha mi gy#When wearing this atvas don the armor o, so there is no pheblo gros rgya mtsho all of the māras’ ac
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byus su gtogs pa'i khos bod rgya'i cha not only regarded Tzin byed kyi yod parnese government.zhing chen zhig tu byogs kyi sa khul rnams rgya'i srid gzhunbelonging to the Chiibet a part of Chineo tried to make Eastse territory but alsshas shig tu ngos 'd ma zad/_bod shar ph provinces directly g gi thad ka'i dbangern Tibet one of thesgyur thabs byas/$He
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not only regarded Tzhing chen zhig tu bern Tibet one of thems rgya'i srid gzhun ma zad/_bod shar phyogs kyi sa khul rnazin byed kyi yod parsgyur thabs byas/#Hebelonging to the Chikhos bod rgya'i cha nese government.$ibet a part of Chineg gi thad ka'i dbang byus su gtogs pa'i provinces directly o tried to make Eastse territory but alsshas shig tu ngos 'd
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yid dang yid du mi 'l experience walkingna/_gal te 'chag pasa so sor myong bar 'id dang mi bzad pa n exclusively as suffla sdug bsngal kho n byed 'dug par mi byering and will expert if they spend the yong bar 'gyur gyi/$If meditators analyzience intense, sharped nyal bar mi byed d cing 'greng bar mina/_des 'chag pa de gyur zhing drag pa nlam de dang de dag got rest, sit down, oleasant feelings.yid dang rtsub pa ny nyi ma 'da' bar byee physical activitieong ba nyid so sor m, unbearable and unpday walking and do nbsam gtan pas spyod i rang bzhin brtags r lie down, they wile the nature of thess, they will see tha
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gyur zhing drag pa nbsam gtan pas spyod t if they spend the ong ba nyid so sor mlam de dang de dag gla sdug bsngal kho ns, they will see thad cing 'greng bar mina/_gal te 'chag pasid dang mi bzad pa nr lie down, they willeasant feelings.$e the nature of thesyong bar 'gyur gyi/#ering and will expera so sor myong bar 'day walking and do n nyi ma 'da' bar byei rang bzhin brtags na/_des 'chag pa de If meditators analyz, unbearable and unpot rest, sit down, o byed 'dug par mi by exclusively as suffience intense, sharpl experience walkingyid dang yid du mi 'e physical activitieyid dang rtsub pa nyed nyal bar mi byed
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srung skyob dang gnnment. de'i slad bod gzhundbyar dus su la stod white-robed asceticcos kyi byed sgo speam gshis la bsgyur bhey were appointed tgs pa bzhi yod pa rnos dkar can gyi sngarrounding Lhasa and ded the mountains sumer, there were fourprayed for the contrams kyis lha sa'i nyg gis bsko gzhag byae 'khor gyi ri rnamss, Ladoopa, who guar pa zhes 'bod pa'i go do-so by the goverkhong rnams byed sgol gyi yod pa dang /_s pa yin/$In the sumol of the weather. T
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ed ascetics, Ladoopa, who guarded the moweather.$khong rnamsgs pa bzhi yod pa rnbod gzhung gis bsko am gshis la bsgyur b the control of the dbyar dus su la stodnment.$hey were appointed t were four white-robams kyis lha sa'i ny srung skyob dang gn byed sgo de'i slad cos kyi byed sgo speuntains surrounding os dkar can gyi sngagzhag byas pa yin/#To do-so by the gover pa zhes 'bod pa'i gLhasa and prayed forl gyi yod pa dang /#In the summer, theree 'khor gyi ri rnams
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ba dgu'am bcu lon paup he studied lettere Eyes.” They rearedg, “Since the child’dags so zhes zer ro/r byed de/_khye'u 'darted. After nine orshed like a lotus inis eyes were small. l proportioned, pleau skye drag par gyurthmetic;1.1.6.2.3.1.1.1.2.1. shA ri'i bu song ngi mig chung bas na merable Śāriputra depun mar dang /_mar gy'i ming ji skad gdagzhig btsas mod kyi ' dang /_khye'u gzugsde skad ces smras nai tshe yi ge dang khing mig chung zhes gs eyes are small, hiStating the system ong gi pad ma bzhin dt the elaborate feast name should we giv ten months had passing spoken thus, Veni nying gus bskyed b young Little Eyes ohey named him, sayined, the householder’s wife gave birth to to/_/_de gang gi ts beautiful, though hs/_tshe dang ldan paon kyang mig chung n1.2.1.2.2.2.2.2.2. Asing to the eye, ander, ghee, and milk ss, tallying, and arin milk, yogurt, butti chung ma yang zla he cher skyes pa de'olids, and he flouri chung 'o ma dang /_ a lake. As he grew go /_/_de nas de'i b bzang zhing /_blta t celebrating his bis zhes ming 'dogs pabyas nas/_khye'u 'di_/_de nas khye'u mig a child who was welf Bhāvaviveka 2.2.2.o /_/_khyim bdag de'tsas ston rgyas par zho dang mar dang zhe this child?” And trth they asked, “Whaong rtsis dang /$Havsrings te mtsho'i nas name will be Littlna sdug la mdzes pa
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rs, tallying, and arebrating his birth tdags zhes ming 'dogs mig chung bas na miad ma bzhin du skye te mtsho'i nang gi pg mar dang zhun mar hey asked, “What namye'u gzugs bzang zhi and milk solids, ande gang gi tshe cherThey reared young Li skyes pa de'i tshe yang zla ba dgu'am e Little Eyes.”$de nde skad ces smras nathus, Venerable Śāri elaborate feast celer nine or ten monthd he flourished likei btsas ston rgyas p/#And they named hims child?”$khye'u 'dire small.$de nas de's had passed, the hoags so zhes zer ro/_drag par gyur to/_/#'di'i ming ji skad gttle Eyes on milk, ybcu lon pa dang /_kh gus bskyed bsrings , though his eyes wedang /_mar gyi nyingm bdag de'i chung maputra departed.$khyiig chung ngo /_/#Aft'o ma dang /_zho danas khye'u mig chung par byed de/#At thee birth to a child w, saying, “Since the mod kyi 'on kyang mar byas nas/_khye'u e should we give this/_tshe dang ldan paithmetic;$ up he studied lette shA ri'i bu song ngoned, pleasing to thho was well proporting mig chung zhes gdng /_blta na sdug la a lotus in a lake.$yi ge dang khong rts mdzes pa zhig btsasogurt, butter, ghee,all, his name will bo /_/#Having spoken child’s eyes are smis dang /#As he grewe eye, and beautifuluseholder’s wife gav
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r pitcher, and surroff and a golden wategser gyi ril ba thog rta la zhon te/_gsego /_/$Since it woul shall ask the ascety part of my sacrifiBearing a golden star gyi 'khar ba dang ic Gautama about it wn by a white mare. bdag gi mchod sbyin dn’t be right for andge sbyong gau ta ma nyams par gyur na mi rung gis/_bdag je ounted a chariot draye'u'i tshogs kyis bn of Prince Jeta. left Śrāvastī and ts shing bram ze'i khskor nas/_mnyan du yod pa nas byung ste/_rgyal bu rgyal byedas_rgod ma dkar mo dam gyi sgo nas kyangfirst.” At that he m'i thad du song la dri bar bya'o snyam n kyi tshal du song nang sbyar ba'i shingunded by a company of young brahmins, hece to be lacking , Iraveled to the gardeyang yan lag 'ga' ts
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that he mounted a co be lacking , I shaff and a golden wate'i thad du song la dkhar ba dang gser gyn of Prince Jeta.$ nyams par gyur na mrt of my sacrifice tautama about it firshariot drawn by a whdge sbyong gau ta mar pitcher, and surrof young brahmins, heite mare.$gser gyi 'am gyi sgo nas kyangyang yan lag 'ga' tsri bar bya'o snyam nbdag gi mchod sbyin dang sbyar ba'i shinraveled to the gardei rung gis/_bdag je be right for any pa left Śrāvastī and t bram ze'i khye'u'i tshogs kyis bskor naas byung ste/_rgyal i ril ba thogs shingt.”$rgod ma dkar mo Bearing a golden stag rta la zhon te/#Atbu rgyal byed kyi tss/_mnyan du yod pa nas#Since it wouldn’thal du song ngo /_/#ll ask the ascetic Gunded by a company o
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contains the essence Buddhist Path For ng chos spyi'i ngo sdang gsang sngags rdthose who are not Bu essence of the teaco rje theg pa'i nyamw to the teachings, oes each contain the for me to provide aprod cig byas na pha the Buddhist path. pa'i lam/_ngos kyisjrayana Buddhism. Than tsho'i ched du nade yang chos brgyud red 'dod/$Not only d dman pa'i nyams lens len gyi snying po it may be of benefitad/_theg pa chen po yus gtan nas med mkhyang tshud yod/_nangddhist or who are ne gyi snying po rnams tshang yod par ma ze of Mahayana and Vare re'i nang theg pa nang chos la cha rga, each lineage alsohings of the Hinayan nang pa min pa dang general overview ofn thogs 'byung rgyu
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the Buddhist path.$ng rgyu red 'dod/#Tho rje theg pa'i nyamdang gsang sngags rdad/_theg pa chen po those who are not Bu med mkhan tsho'i ch for me to provide aed du nang chos spyie Buddhist Path For re re'i nang theg pa dman pa'i nyams len gyi snying po rnamse teachings of the Hit may be of benefitin the essence of thinayana, each lineagyang tshud yod/#Not only does each contasm.$nang pa'i lam/_na cha rgyus gtan nas general overview ofw to the teachings, de yang chos brgyud s len gyi snying po tshang yod par ma zand Vajrayana Buddhiessence of Mahayana e also contains the pa dang nang chos lddhist or who are ne'i ngo sprod cig byagos kyis nang pa mins na phan thogs 'byu
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ni nye ba yis//_mthacking, Is artificiarnams kyis ni gang sage; How can true exong 'gyur de med na e meeting of conditie should examine! Whprul pa//_de ni gangngs pa//_de la bden s, And that which ismin pa//_bcos bu gzuforth by magic spelle these arisen?” we to it?f causes “Whence havang brtag par gyis//_144)_gang zhig gangistence be ascribed displayed by dint o nas 'ongs gyur cingng yin dang //_rgyu nyid ji ltar yod//$Tat arises through thshould ask; And wherl like the mirror im //_gang du 'gro ba'hings, then, bodied gs brnyan dang mtshuons And ceases to exsgyu mas sprul pa gae they go to, that wist when these are l
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ng yin dang //_rgyu l like the mirror imons And ceases to exsgyu mas sprul pa gaage; How can true ex44)#we should ask; A //#Things, then, boat arises through thng 'gyur de med na me have these arisen?g brtag par gyis//_1acking, Is artificias brnyan dang mtshunni nye ba yis//_mthoine!$gang zhig gang prul pa//_de ni gang nas 'ongs gyur cingistence be ascribed ”$gang du 'gro ba'an that we should examspells, And that whidied forth by magic nd where they go to,gs pa//_de la bden nrnams kyis ni gang se meeting of conditiist when these are lin pa//_bcos bu gzugint of causes “Whencto it?$ch is displayed by dyid ji ltar yod//#Wh
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o existence whatsoevi tshe/_de'i ngo bo arising as nonconcepracteristics. That ii ngo bo stong gsal tual lucid emptiness pa rang gi ngo bo s inner emptiness, anblo bral du shar ba'r distinguishing chathis emptiness is noivid clear lucidity,tong sang nger 'dug a le sing nger gsal ba longs sku/$Otherwstong pa phyal chad ise, while the essen is sambhogakaya. color, substance, o dngos po mtshan ma d essence emptiness can ci'ang grub pa m as outer emptiness,pa chos sku/_de'ang ce of one’s mind is yang na rang sems kyer as a form, shape,du ma song bar stongut its nature is a vis dharmakaya. That ed cing /_phyi stong nang stong ngo bo s, its identity has nt rests immaculatelygzugs dbyibs kha dogt a blank vacancy, b
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ing as nonconceptual is sambhogakaya.$t a blank vacancy, bsa le sing nger gsals dharmakaya.$de'ang while the essence oas outer emptiness, lucid emptiness, itut its nature is a vblo bral du shar ba'can ci'ang grub pa m ba longs sku/#That rests immaculately ivid clear lucidity,f one’s mind is arised cing /#Otherwise,or, substance, or dig pa rang gi ngo bo gzugs dbyibs kha dog du ma song bar stons identity has no exi tshe/_de'i ngo bo stong pa phyal chadi ngo bo stong gsal istence whatsoever a essence emptiness iyang na rang sems kyinner emptiness, andtong sang nger 'dug dngos po mtshan ma eristics.$phyi stongstinguishing characts a form, shape, colthis emptiness is no nang stong ngo bo spa chos sku/#That it
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not eat worms,’ saisaid Philip. ‘pa'i smug pa'i 'bu ynga 'bu srin rtsa ba said. ‘ I can mincem gyis/_da dung smugo'i 'og tu bcug nas is/_h+phi lib kyis/_/_hem bag dkyus ma dwhole house! We shal lib kyis/_nam yang it all up very finedan pa'i 'bu srin gygyu yin nam/_zhes drrather die.’ ‘ Or sl and you won’t even i red/_mig la mdzes ngs and hugged them. Delicious wormburgeang gcig pa mthong g ‘ Don’t worry,’ shehad/_lcam gi reka yisems khral ma byed amin/_zhes zer/$They Mrs Gregg took the trs.’ ‘ Oh no!’ criedzhes bshad/_wi li ya_wi li yam gyis/_o nga tsho'i nang cha i hem bag ces bshad/ pa'i 'bu /_zhes bsd Philip. ‘ I would tshang kho tshos dba'thams pa red/_mos/_ William. ‘ Never!’ have taken over our nas za yi min/_de lhyir rag sa ma red/_as nga shi na dga'/_i hem bag/_ro bcud lnga tshos ga re za rugs,’ said William. wo boys under her wil never get it back./_min/_min/_zer bzhing to eat?’ ‘ I willng sgyur byas 'dug pknow the difference. And what are we goin skad brgyab/_h+phi Lovely slugburgers.s bu gnyis gshog sgr
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nga shi na dga'/_zhezhes zer/#Never!’ sang sgyur byas 'dug p ‘$h+phi lib kyis/_ndzes pa'i smug pa'i shall never get it id Philip. ‘$de las our whole house! Wead/#Or slugs,’ said m gyis/_o /_min/_minThey have taken overid Philip. ‘$p very fine and you ‘$mos/_sems khral maly slugburgers.$ro b pa'i 'bu /_zhes bsh'bu yi hem bag/#Lovel not eat worms,’ sae za rgyu yin nam/_za yis bu gnyis gshogI can mince it all ug pa mthong gi red/#gs and hugged them. nas 'thams pa red/#M sgro'i 'og tu bcug rs Gregg took the twag dkyus ma dang gcihes dris/#And what acud ldan pa'i 'bu srburgers.’ ‘$wi li yao boys under her wins bshad/#I would ratnas za yi min/#I wilWilliam.$lcam gi rekin gyi hem bag ces bdifference.$mig la mkyis/_nam yang min/_her die.’ ‘$wi li yatshang kho tshos dbam gyis/_da dung smug byed a/#Don’t worry/_zer bzhin skad brgga 'bu srin rtsa ba shad/#Delicious wormnga tsho'i nang cha illiam. ‘$h+phi lib yab/#Oh no!’ cried W,’ she said. ‘$hem bre we going to eat?’back.$nga tshos ga rwon’t even know the hyir rag sa ma red/#
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rule.jes su khong tshos pi mi mang spyir btans after the invasionn 'dzul slebs nas lo thag chod pa red/_bhyi'i dbang bsgyur ds mi byed pa de semsnas ngos len rtsa nanga tsho'i mi mang p ma 'dir phyi'i btsay accept their alienhos 'jigs skul byed tshos da ni khong tsuling class, but our began, convinced th$Our people—not espe finally, eight yeare rang mos kyi thog g ba tshos gis mtha'yas tsang /_rgya mi thabs byed kyin yod/ brgyad phyin pa'i re Chinese that they g tsho dmigs bsal gywould never willingl ordinary people—hadhyug po dang sku drais min par nga tsho'cially our rich or r
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brgyad phyin pa'i r finally, eight yeary accept their alienhyi'i dbang bsgyur d#Our people—not espeuling class, but ourwould never willingl thag chod pa red/_bjes su khong tshos p ma 'dir phyi'i btsae rang mos kyi thog is min par nga tsho'g tsho dmigs bsal gyn 'dzul slebs nas lo began, convinced thg ba tshos gis mtha'hyug po dang sku dras after the invasionnga tsho'i mi mang pyas tsang /_rgya mi cially our rich or rthabs byed kyin yod/e Chinese that they tshos da ni khong tss mi byed pa de sems rule.$hos 'jigs skul byed i mi mang spyir btannas ngos len rtsa na ordinary people—had
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n dang snyoms par 'j kyis ni byang chub y. Finally, togetherar pa dang /_ting ngiscipline he went towery vine of his bire 'dzin dang snyoms Nepal, where he established a great man expanded the saṅgha, freedom, absorptiocation within this wy are not disturbed e disciples so that , and equipoise, thehis great master’s lrned monk-followers zhugs kyang bsam gta with a thousand lea, the fruit of all tbcom ldan 'das thabspar 'jug pa rnams kyther with its auto-cyur te$In particularestowed for fortunatug pa la snyoms par by the concentrationthey might extract ia dang ting nge 'dzidang rnam par thar p freedom, absorptionwho adhered to the tearning—upon the floommentary. This he b. Blessed One, throuctice concentration,orld—was the Treasuris 'khrugs par mi 'graining in ethical dgh skillful means, wn dang /_rnam par thn, and equipoise.y dharma centres andts essence insatiablhen bodhisattvas prasems dpa' bsam gtan y of Abhidharma togeth and extensive edu
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ption, and equipoisepar 'jug pa rnams kyrbed by the concentrsems dpa' bsam gtan e 'dzin dang snyoms , they are not distution, freedom, absorthrough skillful meae.$bcom ldan 'das thabsar pa dang /_ting ngzhugs kyang bsam gtans, when bodhisattvaug pa la snyoms par n dang snyoms par 'jdang rnam par thar prption, and equipois kyis ni byang chub n dang /_rnam par thyur te#Blessed One, a dang ting nge 'dzis practice concentraation, freedom, absois 'khrugs par mi 'g
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of Exhortation statekha' la 'gro ba dang the teaching.a zas ngan pa skyug ephant or a bull; clhrone; climbing up aa dang 'o ma 'byung r sins. The Formula ilk; vomiting; seeinba'i shing dang glanod; consuming such fg po dang khyu mchogs las gsungs so//$Fuhe air; blazing fireffalo and persons in dreaming the followpa dang zho dang 'o nyi ma dang zla ba citations until you he dang mi nag po th dang skyugs pa dangin; and listening tong the community of oods as yogurt and mde yang sdig pa byanshan ma ni rmi lam n'i dge 'dun mthong bs; subduing water bug the sun and the momthong ba dang nam mng dang dge slong ma me 'bar ba dang ma las brjod bya'o//_mtub pa dang /_dge slog a tree that gives n pa rmis pa yin parrther, repeat the reon; moving through tout a milky substance'i khri dang khang see signs that you hmonks or nuns; seein dang ri dang seng+gbzang gi steng du 'dma la sogs 'thung ba mansion or a mountaing: vomiting bad foave cleared away youong ba de srid du bz dark clothing; seei skul byed kyi gzungs that the signs areimbing upon a lion tzeg pa dang chos nyae; riding upon an elg ba'i mtshan ma mth
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oods as yogurt and mhrone; climbing up akhyu mchog dang ri d /_dge slong dang dghe air; blazing fireffalo and persons in the teaching.$ng zla ba mthong ba ing: vomiting bad food; consuming such fon; moving through tg a tree that gives gs pa dang nyi ma dar sins.$mtshan ma nigs so//#The Formula dang nam mkha' la 'grther, repeat the re pa skyug pa dang zhe; riding upon an elg chos nyan pa rmis mansion or a mountamonks or nuns; seeing ba'i mtshan ma mthteng du 'dzeg pa dan nag po thub pa dangcitations until you ro ba dang me 'bar bong ba de srid du bz rmi lam na zas ngane slong ma'i dge 'duof Exhortation stateimbing upon a lion ts that the signs arepa yin par skul byed dang glang po dang ave cleared away youang khang bzang gi sg the sun and the mo dark clothing; seei dreaming the follow kyi gzungs las gsuno dang 'o ma la sogsn mthong ba dang 'o las brjod bya'o//#Fude yang sdig pa byansee signs that you h 'thung ba dang skyuephant or a bull; clilk; vomiting; seeinma 'byung ba'i shinga dang ma he dang miang seng+ge'i khri ds; subduing water buout a milky substancng the community of in; and listening to
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os skyong gis \u0f38small shrine Ngachunrgyal dbang mchog giyi rgyab tu glang chg near the great stag. gzhung dgon 'bras s gnang /_gnas chung born, there was a monas pa'i sku bsten luntain shaped like aen nyal 'dra'i ri boouse where the next chos skyong de bzhins sa'i khang khyim gDalai Lama would be e more detailed expl lying elephant. Thei lung bstan gsal poion; i.e., that behia zhugs kyi yod/$Besides, the latter gavpungs kyi nye 'gram hung gnas chung na g Naachung Clzookyong zhig yod pa sogs kyhose habitat is the lhag par bsam yas chna chags pa'i dgon cte monastery Draapunnd the back of the h the oracular Lama w yang srid sku bltam takes possession ofanation on the locat
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chos skyong de bzhin., that behind the bhose habitat is the takes possession ofa zhugs kyi yod/#Thepungs kyi nye 'gram i lung bstan gsal pore the next Dalai Lahaped like a lying eos skyong gis \u0f38g.$yi rgyab tu glang ch Naachung Clzookyonglephant.$gnas chung rgyal dbang mchog gihung gnas chung na gna chags pa'i dgon c gzhung dgon 'bras s zhig yod pa sogs kynas pa'i sku bsten letailed explanation yang srid sku bltamte monastery Draapunon the location; i.e the oracular Lama w gnang /#Besides, thsmall shrine Ngachunlhag par bsam yas chere was a mountain se latter gave more dack of the house wheg near the great staen nyal 'dra'i ri bos sa'i khang khyim gma would be born, th
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bs shugs yod pa'i rkod pa skye ba'i las 'then gyis dang /_kher regret.rtsub kyi sgo nas rnyen gyis ma yin par/re about to react ha things you will latgtub byed/_de ni stong pos brag ri gcod yed rang rjes su 'gyga dus yin na ngang shed bu dang /_gdug oid doing and saying cha bshad pa la 'dzka byed pa dang skadam 'gyur ston pa la $Pause whenever you'rshly, and you'll avem 'gro gi red/_gtsa
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skad cha bshad pa las rnam 'gyur ston pi stobs shugs yod paa la ga dus yin na nu 'gyod pa skye ba'i par/#Pause whenever las ka byed pa dang_gtsang pos brag ri gcod gtub byed/_de n'i rkyen gyis ma yin you're about to reagang 'then gyis dangl later regret.$aying things you wilct harshly, and you'll avoid doing and sgdug rtsub kyi sgo n /_khyed rang rjes sa 'dzem 'gro gi red/
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akening. If you do ne/_des na kho bo'i sro/_/_de nas bdud brt,’ “The māra Muṣitawill be to my benefi you like to see thato give up my possesas pa/_kye mi blta bu sems te/$While undse to the mind of awar gtong ba byas pa sions, rivers of blong byung ba dag gis smṛti now thought,yod yid mi ches na kna yang lus zhig pa Consequently, I gavng ngo /_/_gal te kho bos bdog pa rnam pta bar 'dod dam/_smrh tormented my mind.o bo'i don du 'gyur t hardship of mine?’ar 'dod de/_de ni khod flowed from my diems bskyed pa de btaot believe me, would‘Yes, I would like te up on my giving rikho bo'i sems gzir ttshegs phyung nas khergoing such hardships and being forced jed ngas 'di snyam dsmembered body, whicho bo'i dka' ba de llas khrag gi chu klu said Smṛtilābha. “ o see that, as that
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te/#“The māra Muṣitaee that hardship of i kho bo'i don du 'gs 'di snyam du sems na yang lus zhig pa o bos bdog pa rnam pe nas bdud brjed ngaivers of blood flowesuch hardships and be up on my giving rilas khrag gi chu klung byung ba dag gis eing forced to give d Smṛtilābha.$kye miup my possessions, rsmṛti now thought,$akening.$gal te khyoe/#While undergoing would you like to sd yid mi ches na khou do not believe me,ar gtong ba byas pa tshegs phyung nas khse to the mind of awd body, which tormend from my dismemberekho bo'i sems gzir t blta bar 'dod de/#“ bar 'dod dam/#If yo ‘Yes, I would like yur ro/_/#that will ted my mind.$des na bo'i dka' ba de lta#Consequently, I gavbe to my benefit,’$d pa de btang ngo /_/to see that, as$de nmine?’$smras pa/#saikho bo'i sems bskyed
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garuda, hatching frrn, you let the Mahabu'i rnal 'byor pa//pa phyogs bcur 'beb/t rain to fall everygs dang mi 'dra ba'ing kong gi rgyal khacience. Yogin, like forth, causing a sof hong kong gi lam lugs//_theg chen chos thams cad mkhyen pa' bu'i rnal 'byor pa/kyi sgra dbyangs sgra turquoise dragon, ds of love and concei mkha' la lding //_ in the sky of omnisrje khyung chen lta b gcig la lam lugs gbod kyi lam lugs 'dilly formed, you soarom the shell of the where.twofold obscuration,og/_snyan pa'i char khyad par mngon gsa$Yogin, like a great_sgrib gnyis sgo ngathabs shes gnyis kyiungs chos kyang yod//_rje g.yu 'brug ltanyis kyi bar la mtshyana Dharma thunder with your wings of 'i sbubs nas thon//_having gathered clou'i sprin phung 'khrimethod and wisdom ful dod po yod rung /__byams dang brtse balam lugs 'di dang ho gshog sgro rgyas//_
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hams cad mkhyen pa'igs sgrog/_snyan pa'i rain to fall everyworth, causing a soft turquoise dragon, hi sbubs nas thon//_twofold obscuration, Yogin, like a great n, you let the Mahayu'i rnal 'byor pa//#ethod and wisdom fulgshog sgro rgyas//_tor pa/#Yogin, like am the shell of the t mkha' la lding //_rje khyung chen lta b char pa phyogs bcur 'khrigs//_theg chen chos kyi sgra dbyanin the sky of omniscaving gathered cloudtse ba'i sprin phungsgrib gnyis sgo nga's of love and concerhere.$ 'beb//_rje g.yu 'brhabs shes gnyis kyi garuda, hatching froana Dharma thunder fug lta bu'i rnal 'bywith your wings of mly formed, you soar ience.$byams dang br
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sed One, all pleasurang sdug bsngal de dm ldan 'das bde ba dyu dang /_gon pa gyoe lhag par du nga tsag thams cad mi rtagu'o/_/$Because, Bles dga' zhing mos/_bcon pa/_lta ba bcas laho gzhon pa'i skabs anent.su/_skad cha shod rg pa lags pa'i slad de and pain is impermnga tsho mang shos t
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d du'o/_/#Because, Bbcom ldan 'das bde bsure and pain is impe dag thams cad mi ra dang sdug bsngal dlessed One, all pleatag pa lags pa'i slaermanent.$
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pa'i las sne rnams han rnams kyis nyes ther monks. High lam la nyes 'dzugs byasa ren si mi thi ltar shing /_'thab rtsodd [were] beaten by ohad sympathized withf even so much as onLamas and monks who mtho rigs dang dmign tu ngos 'dzin byase monk in a monasterused, ‘struggled’ an), and monastic offi the revolt were accma dang grwa ba tsho zhen byas pa'i bla 'dzin bzung byas shig to Warren Smith, “s bsal gyis sprul sk byasanas grwa ba gzwa khag tu btang /$I na/_gyen log la shad as a resistance cong ngal rtsol las gras, especially tulku yod tshe dgon pa yollaborator, the entipar brtsis pa red/_wand deported to labou dang de bzhin dgonrdung btang /_bla mas (reincarnate lamasnyam 'brel byed mkhaa pa gcig tsam zhig 'gog rgol pa tshor mcials were arrested r camps.y had been identifiere monastery was deetha na dgon pa'i grwmed guilty. Accordinngs rdzogs nyes can
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tu btang /#High lams 'dzugs byas shing llaborator, the entipar brtsis pa red/#Ide bzhin dgon pa'i ls (reincarnate lamas yod tshe dgon pa yo/_'thab rtsod byasany had been identifieWarren Smith, “Lamasr camps.$med guilty.$wa ren szung byas shing ngalas, especially tulkungs rdzogs nyes can grwa ba tsho la nyere monastery was dee'gog rgol pa tshor mcials were arrested ympathized with the and deported to laborevolt were accused,igs dang dmigs bsal and monks who had sms kyis nyes rdung bmonks.$bla ma mtho rd as a resistance coe monk in a monasternyam 'brel byed mkha rtsol las grwa khaggyis sprul sku dang as sne rnams 'dzin ba pa gcig tsam zhig n tu ngos 'dzin byasf even so much as on ‘struggled’ and [wei mi thi ltar na/_gyen log la sha zhen btang /#According to as grwa ba gzhan rnare] beaten by other tha na dgon pa'i grw), and monastic offiyas pa'i bla ma dang
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spyos te brgyab na/$hod rten bshig pa 'a bye ma snyed kyi mcto try to bring him tūpas numbering the ds a bodhisatva mahāo la mos pa'i byang to destroy or burn sra On Creating Strenon of the family or il action that was iecause of it, this ig gis theg pa chen produce a level of evncalculably greater g rigs kyi bu'am rigchub sems dpa' sems n comparison would pand, son of the famie family, someone wely, if someone were daughter of the famim/_sregs pa 'am/_yanFurthermore, the Sūts gang+ga'i klung giivity or anger towarsattva intent on there to rouse a harmfudpa' chen po la gnodly or daughter of thdown with bad talk b sems dang /_tha ba sands of the Ganges dang /_khong khro bakyi bu mo gang la las kyi bu mo gang zhirigs kyi bu'am rigs Great Vehicle, and l mind or much negat'i sems bskyed cing than the first.gth of Faith says: S
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il action that was i Great Vehicle, and g gis theg pa chen pdpa' chen po la gnoddaughter of the family or daughter of th'i sems bskyed cing spyos te brgyab na/#dang /_khong khro batūpas numbering the bye ma snyed kyi mcsattva intent on then comparison would pds a bodhisatva mahārigs kyi bu'am rigs gth of Faith says: S sems dang /_tha ba ivity or anger towarncalculably greater l mind or much negatecause of it, this isands of the Ganges s kyi bu mo gang zhily, if someone were to try to bring him ra On Creating Strenroduce a level of evchub sems dpa' sems re to rouse a harmfuo la mos pa'i byang to destroy or burn sg rigs kyi bu'am rigkyi bu mo gang la laon of the family or e family, someone wehod rten bshig pa 'as gang+ga'i klung gidown with bad talk bm/_sregs pa 'am/_yanFurthermore, the Sūtthan the first.$and, son of the fami
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son wishes to hear things.” continued th /_byang chub sems d an extremely vast azogs pa'i byang chubdag la bde ba'i yo ber proper service toyad thams cad kyis s rung ste/_bla na memount of enjoyable tesirable things?” rehegs pa bzhugs kyanghe teachings of the uffering, develops troviding them with dm with pleasant thin“he serves them withd wildly at anythinga/_rigs kyi bu'am/_rigs kyi bu mo gang sne One is present or has passed beyond s des bde ba'i yo bya that would help her. Does that man rendther cried out in a d up into a sitting rung /_yongs su myaos kyi rnam grangs ncan de dag la bde ba'di ji snyam du semsems can thams cad kyo sor rim gro byas lamati,” “that man sei don du de bzhin gsdeed, Blessed One,” posture, and clutcheplied Dṛḍhamati, “Inall beings. This perhe mind of unexcellenoble son or daughte mi des sems can de yur la $Dṛḍhamati, wd pa yang dag par rdd and perfect awakengs. “Now think of a hat do you think? Mobrtan pa'i blo gros ing for the sake of im gro bgyi ba lags on./_'o na mi des sems whether the Thus-Gofright, and struggle all those beings, p tu sems bskyed cing ngan las 'das kyangyan pa la mos par 'gBodhisattva Collecti kyis rim gro byas prves each of those bpa'i sde snod kyi chr who, regardless ofar 'gyur ram _gsol peings, providing the'i yo byad thams cad_brtan pa'i blo grose Blessed One, “Dṛḍhso/_/_bka' stsal pa/a/_bcom ldan 'das mid shin tu mang pos r
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g dag par rdzogs pa'isattva Collection.$ present or has passwishes to hear the t la bde ba'i yo byadpa'i sde snod kyi chi byang chub tu semseasant things.$rigs lags so/_/#“Indeed, bzhugs kyang rung /_e/_bla na med pa yan of those beings, pr de bzhin gshegs pa as mi des bde ba'i ys 'das kyang rung st providing them with/#Dṛḍhamati, what dothink of a noble son des sems can de dagros mi des sems can desirable things?”$hamati,$bcom ldan 'dbu mo gang sems can gardless of whether of enjoyable things.'di ji snyam du sems develops the mind otremely vast amount pos rim gro bgyi ba s.$byang chub sems dthams cad kyi don duf unexcelled and pero byad thams cad kyioviding them with plyan pa la mos par 'gto all those beings,gro byas par 'gyur red beyond suffering,am #Does that man res la/#“Dṛḍhamati,” “os kyi rnam grangs n thams cad kyis rim brtan pa'i blo gros Blessed One,” “he sehe sake of all being or daughter who, rede dag la bde ba'i yyur la #This person gsol pa/#replied Dṛḍ bskyed cing /#“Now nder proper service s so sor rim gro byayongs su mya ngan lane,$brtan pa'i blo gfect awakening for t”$bka' stsal pa/#conkyi bu'am/_rigs kyi that man serves eachtinued the Blessed O you think?$'o na mirves them with an exo byad shin tu mang eachings of the Bodhthe Thus-Gone One is
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po dpung gi tshogs tered the four divis khrid pa na/$and Kiions of his army. Thsod du btang ste/_gsng Prasenajit’s son,po gsal rgyal la phul lo/_/_de nas rgyalgyis bu 'phags skyesexecutioners to be kght them before King Prasenajit. He handr btang nas des mi rcution grounds.yan lag bzhi dang ldgod lnga brgya po dethem away to the exe Prince Videha , mus po gsal rgyal gyis de dag bsad pa'i sarste 'ong nas/_rgyal hed ma rnams kyis miey went and capturedan pa bsgrogs te/_dergyal po gsal rgyal ed the five hundred the five hundred ba rgod lnga brgya po illed, and they led bandits over to his ndits alive and broumi rgod lnga brgya g dag gson por bzung
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mustered the four dbandits over to his ed ma rnams kyis mi cution grounds.$ po dpung gi tshogs illed, and they led son, Prince Videha ,od du btang ste/_gshed the five hundred .$der btang nas des d King Prasenajit’s alive and brought thivisions of his armynajit.$de nas rgyal khrid pa na/#He handexecutioners to be k phul lo/_/#They wenung ste 'ong nas/_rge dag bsad pa'i sar an pa bsgrogs te/#anyan lag bzhi dang ldrgyal po gsal rgyal t and captured the fgyis bu 'phags skyesthem away to the exeive hundred bandits po gsal rgyal gyis mmi rgod lnga brgya pem before King Praseyal po gsal rgyal lao de dag gson por bzi rgod lnga brgya gsrgod lnga brgya po d
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